Internally Strong Quotes

She has fought many wars, most internal. The ones that you battle alone, for this, she is remarkable. She is a survivor.

I ran out of strong.

This is my command- be strong and courageous! Do not be afraid or discouraged. For the LORD your God is with you wherever you go.

True character arises from a deeper well than religion. It is the internalization of moral principles of a society, augmented by those tenets personally chosen by the individual, strong enough to endure through trials of solitude and adversity. The principles are fitted together into what we call integrity, literally the integrated self, wherein personal decisions feel good and true. Character is in turn the enduring source of virtue. It stands by itself and excites admiration in others.

You ironically have to have a very strong ego structure to let go of your ego. You need to struggle with the rules more than a bit before you throw them out. You only internalize values by butting up against external values for a while.

Every time you rolled your eyes and every little smart remark you made about how silly it was for girls to care about their looks. You refused to let me--or anyone!--like books and silks. Outdoors and cosmetics. You stopped taking me seriously when I stopped being the kind of woman you thought I had to be to be considered intelligent and strong. All those things you say make men take women less seriously--I don't think it's men; it's you. You're not better than any other woman because you like philosophy better than parties and don't give a fig about the company of gentlemen, or because you wear boots instead of heels and don't set your hair in curls.

United Nations should be like a caring mother having many children. Its role is to grow trust and respect among the siblings with strong emotional bonds.

Years already I'd been trying to understand what was inside me, while the rest of the world was trying it to tear it out.

I’m going to go after what I want.", Summer Jones in Loving Summer by Kailin Gow

The professional cannot take rejection personally because to do so reinforces Resistance. Editors are not the enemy; critics are not the enemy. Resistance is the enemy. The battle is inside our own heads. We cannot let external criticism, even if it's true, fortify our internal foe. That foe is strong enough already.

Just as verbally and physically abused children internalize blame, so do incest victims. However, in incest, the blame is compounded by the shame. The belief that ‘it’s all my fault’ is never more intense than with the incest victim. This belief fosters strong feelings of self-loathing and shame. In addition to having somehow to cope with the actual incest, the victim must now guard against being caught and exposed as a ‘dirty, disgusting’ person

All the external adoration, respect and adulation in the word, can't drown out the internal voices that tell us, we are not good enough and unworthy of; happiness, love and an abundant life. When we need others to tell us were amazing, worthy and lovable, in order to feel good about ourselves, it is never enough. It goes into the bottomless pit where our inherent self-worth should be. It may feel like we are reaching out to receive love, but in actuality, we are seeking external noise to help drown out our negative core beliefs. Love blossoms from the inside out. That is why it is so important to do the work necessary to heal our emotional wounds, to love ourselves and stand strong in who we are. Only then, are we truly free to give and receive love, unconditionally and in abundance.

Internalizers are highly perceptive and extremely sensitive to other people. Because of their strong need to connect, growing up with an emotionally immature parent is especially painful for them. Internalizers have strong emotions but shrink from bothering other people, making them easy for emotionally immature parents to neglect. They develop a role-self that’s overly focused on other people, along with a healing fantasy that they can change others’ feelings and behaviors toward them. They get by on very little support from others and end up doing too much emotional work in their relationships, which can lead to resentment and exhaustion.

Among all the methods, non-violence is most successful, and I strongly believe that only non-violence can set the true mood of peace and harmony among the nuclear nations. Our experiments with non-violence should be more wide, more engaging and more humble.

The supreme law of the State is self-preservation at any cost. And since all States, ever since they came to exist upon the earth, have been condemned to perpetual struggle — a struggle against their own populations, whom they oppress and ruin, a struggle against all foreign States, every one of which can be strong only if the others are weak — and since the States cannot hold their own in this struggle unless they constantly keep on augmenting their power against their own subjects as well as against the neighborhood States — it follows that the supreme law of the State is the augmentation of its power to the detriment of internal liberty and external justice.

SHOW THE WORLD YOUR STRONG COMPASSION! GIVE YOUR VOICE TO VOICELESS KOBANE KIDS!

Situations produce vibrations. Negative, potentially harmful situations emit slow vibrations. Positive, potentially life-enhancing situations emit quick vibrations. As these vibrations impact on your energy field they produce either resonance or dissonance in your lower and middle tantiens (psychic power stations) depending on your own vibratory rate at the time. When you psychic field force is strong and your vibratory rate is fast, therefore, you will draw only positive situations to you. When you mind is quiet enough and your attention is on the moment, you will literally hear the dissonance in your belly and chest like an alarm bell going off, urging you from deep within your body to move in such and such a direction. Always follow it. At times these urges may come to you in the form of internally spoken dialogue with your higher self, spirit guide, guardian angel, alien intelligence, however you see the owner of the “still, small voice within.” This form of dialogue can be entertaining and reassuring but is best not overindulged in as, in the extreme; it tends to lead to the loony bin. At times you may receive your messages from “Indian signs”, such as slogans on passing trucks or cloud formations in the sky. This is also best kept in moderation, to avoid seeing signs in everything and becoming terribly confused. Just let it happen when it happens and don’t try looking for it.

This is what Kierkegaard called “the dizziness of freedom.” When the external constraints are loosened, when a person can do what he wants, when there are a thousand choices and distractions, then life can lose coherence and direction if there isn’t a strong internal structure.

We are diamonds in the rough Through the thrust and toil, we come out strong We are the breath of the earth, Our wombs tell of humanity's birth We are seeds splattered on putrid soils Still we sprout, through every storm We are not here to survive, We are here to live... Inward and outward In the incandescence of our existence Yes, our voices may sometimes be broken But our spirit remains indestructible. We are women, unapologetically!

Hitlerism exercised its strong international and inter-European appeal during the thirties because racism, although a state doctrine only in Germany, had been a powerful trend in public opinion everywhere.

Taken from the dedication in my debut novel Exactly 23 days. To honour all women on International Women's day. For women everywhere: When you know you are finally mended, spread the word, hold out your hand, share some love from your heart and some laughter from your soul and be there for a new member of the sisterhood who needs your help. Let's all help our sisters worldwide to stand tall and know, they can and they will recover, survive and thrive, to live the life they deserve. To all the sisters who reached out and held my hand in whatever way you could, who cried my tears with me, and laughter my laughter too, I thank every one of you. I survived.

The Monk watches her womb bleeding internally because of her creative mind that is so strong that it turns her imagination into reality. Even though her strong prana heals it at the same rate, constant damage and regeneration is happening inside her. And much of her energy gets drained in cell-building, in self-healing.

...such a vehement impatience of restraint and steady work; such a strong wish for wings—wings such as wealth can furnish; such an urgent thirst to see, to know, to learn; something internal seemed to expand bodily for a minute.

There is no feeling that is comparable to that of being truly lost. I don’t mean lost in the woods, or desert, but lost in the way that only can happen internally. Lost to the deepest, blackest pit of your soul, clinging to ghosts of past times, when you thought you knew who and what you were. When this happens, you have two choices; you can give in to your darkest inclinations, and accept what you are, or you can fight, knowing that it is a losing battle, that the good half of your soul is strong, but can never erase the bad part.

Decide to be rich! Hate poverty strong.

The UN took a strong stand against apartheid; and over the years, an international consensus was built, which helped to bring an end to this iniquitous system. But we know too well that our freedom is incomplete without the freedom of the Palestinians.

Contrary to a tenacious myth, France is not owned by California pension funds or the Bank of China, any more than the United States belongs to Japanese and German investors. The fear of getting into such a predicament is so strong today that fantasy often outstrips reality. The reality is that inequality with respect to capital is a far greater domestic issue than it is an international one.

repatterns our brains and changes our biology; the new experience will reorganize the old programming, and in so doing, it will remove the neurological evidence of that past experience. (Think of how a bigger wave breaking farther up on the beach erases any sign of whatever shell, seaweed, sea foam, or sand pattern was there before.) Strong emotional experiences create long-term memories. So this new internal experience creates new long-term memories that override our past

Indeed, school was so important that the mill owners quickly decided to make it mandatory. “No language of ours can convey too strongly our sense of the dangers which wait us from [those who] are not and have never been members of our public schools,” warned the Lowell School Committee. Universal schooling is “our surest safety against internal commotions.”‡

If life gives me a second chance, I would like to see a version of me that accepts myself with all my flaws. If I look at the mirror, I want myself not to be "acceptable", but "accepted" as I am. Yes, I wish to be a stronger "me

Should I, too, prefer the title of 'non-Jewish Jew'? For some time, I would have identified myself strongly with the attitude expressed by Rosa Luxemburg, writing from prison in 1917 to her anguished friend Mathilde Wurm: What do you want with these special Jewish pains? I feel as close to the wretched victims of the rubber plantations in Putamayo and the blacks of Africa with whose bodies the Europeans play ball… I have no special corner in my heart for the ghetto: I am at home in the entire world, where there are clouds and birds and human tears. An inordinate proportion of the Marxists I have known would probably have formulated their own views in much the same way. It was almost a point of honor not to engage in 'thinking with the blood,' to borrow a notable phrase from D.H. Lawrence, and to immerse Jewishness in other and wider struggles. Indeed, the old canard about 'rootless cosmopolitanism' finds a perverse sort of endorsement in Jewish internationalism: the more emphatically somebody stresses that sort of rhetoric about the suffering of others, the more likely I would be to assume that the speaker was a Jew. Does this mean that I think there are Jewish 'characteristics'? Yes, I think it must mean that.

Clarity is the beginning of building a strong internal world.

And for some reason, there seems to be no internal policeman for a bully that says maybe you're hurting somebody's feelings. Or worse, maybe you're going to push this perons too far and they'll do something terrible. Something's not processing correctly in a bully's head. It doesn't seem to occur to them that what they're doing is corssing a line that shouldn't be crossed. And it's really, in my mind, no different than taking on defenseless kids. You do it just because you can. It's an exercise in power; but it's also meant to dinsintegrate someone's Self. It's meant to take away their sense of who they are. And why? Because they're not as strong, or as bit, or as witty. Bullies are ball-less, soul-less creatures to me. And they're not just children, they're adults too. It's a terrorist act. It's meant to make you feel afraid. It's meant to make you feel powerless to take care of the situation you find yourself in.

This surrender seems a very strange and difficult thing for us to understand. And yet, just as the life of man here in this world can suddenly be greatly altered by a strong affection, so his total life can be greatly and permanently altered by a supreme affection, which is the love of God as the embodiment or personification of man’s love of truth. He discovers, for example, that as this mystery unfolds within his own nature, what we call the end of knowledge is strangely and wonderfully attained in itself. Man becomes internally appreciative of true value.

But a person’s outward appearance does not define the boundaries of their internal feelings, Ivan knows. Plain, unappealing people are by no means exempt from the experience of strong passions.

Balance-of-power diplomacy was less a choice than an inevitability. No state was strong enough to impose its will; no religion retained sufficient authority to sustain universality. The concept of sovereignty and the legal equality of states became the basis of international law and diplomacy. China, by contrast, was never engaged in sustained contact with another country on the basis of equality for the simple reason that it never encountered societies of comparable culture or magnitude.

What's more, it's not as though the fixed mindset wants to leave gracefully. If the fixed mindset has been controlling your internal monologue, it can say some pretty strong thing to you...The fixed mindset once offered you a refuge from that very feeling, and it offers it to you again. Don't take it.

There should be no romanticism that international public opinion or even international diplomatic and economic pressure can defeat a coup without determined and strong defense by the attacked society itself

International politics is not unlike the jungle: smaller and weaker animals require acute intelligence, sensitive antennae, and nimbleness of footing to assure their own self-preservation; the strong—such as elephants—need pay less attention to ambient conditions and can often do as they wish, and others will get out of the way.

David encouraged himself in the Lord" Prevailers encourage themselves - they find motivation within themselves. Encouragement is not an external thing, but internal grace. Prevailers don't leave the responsibility of recovering from a setback to others. They have a strong relationship with God and in times of affliction, He is the closest source of strength to them

How do people get to this clandestine Archipelago? Hour by hour planes fly there, ships steer their course there, and trains thunder off to it--but all with nary a mark on them to tell of their destination. And at ticket windows or at travel bureaus for Soviet or foreign tourists the employees would be astounded if you were to ask for a ticket to go there. They know nothing and they've never heard of the Archipelago as a whole or any one of its innumerable islands. Those who go to the Archipelago to administer it get there via the training schools of the Ministry of Internal Affairs. Those who go there to be guards are conscripted via the military conscription centers. And those who, like you and me, dear reader, go there to die, must get there solely and compulsorily via arrest. Arrest! Need it be said that it is a breaking point in your life, a bolt of lightning which has scored a direct hit on you? That it is an unassimilable spiritual earthquake not every person can cope with, as a result of which people often slip into insanity? The Universe has as many different centers as there are living beings in it. Each of us is a center of the Universe, and that Universe is shattered when they hiss at you: "You are under arrest." If you are arrested, can anything else remain unshattered by this cataclysm? But the darkened mind is incapable of embracing these dis­placements in our universe, and both the most sophisticated and the veriest simpleton among us, drawing on all life's experience, can gasp out only: "Me? What for?" And this is a question which, though repeated millions and millions of times before, has yet to receive an answer. Arrest is an instantaneous, shattering thrust, expulsion, somer­sault from one state into another. We have been happily borne—or perhaps have unhappily dragged our weary way—down the long and crooked streets of our lives, past all kinds of walls and fences made of rotting wood, rammed earth, brick, concrete, iron railings. We have never given a thought to what lies behind them. We have never tried to pene­trate them with our vision or our understanding. But there is where the Gulag country begins, right next to us, two yards away from us. In addition, we have failed to notice an enormous num­ber of closely fitted, well-disguised doors and gates in these fences. All those gates were prepared for us, every last one! And all of a sudden the fateful gate swings quickly open, and four white male hands, unaccustomed to physical labor but none­theless strong and tenacious, grab us by the leg, arm, collar, cap, ear, and drag us in like a sack, and the gate behind us, the gate to our past life, is slammed shut once and for all. That's all there is to it! You are arrested! And you'll find nothing better to respond with than a lamblike bleat: "Me? What for?" That's what arrest is: it's a blinding flash and a blow which shifts the present instantly into the past and the impossible into omnipotent actuality. That's all. And neither for the first hour nor for the first day will you be able to grasp anything else.

And thus to my final and most melancholy point: a great number of Stalin's enforcers and henchmen in Eastern Europe were Jews. And not just a great number, but a great proportion. The proportion was especially high in the secret police and 'security' departments, where no doubt revenge played its own part, as did the ideological attachment to Communism that was so strong among internationally minded Jews at that period: Jews like David Szmulevski. There were reasonably strong indigenous Communist forces in Czechoslovakia and East Germany, but in Hungary and Poland the Communists were a small minority and knew it, were dependent on the Red Army and aware of the fact, and were disproportionately Jewish and widely detested for that reason. Many of the penal labor camps constructed by the Nazis were later used as holding pens for German deportees by the Communists, and some of those who ran these grim places were Jewish. Nobody from Israel or the diaspora who goes to the East of Europe on a family-history fishing-trip should be unaware of the chance that they will find out both much less and much more than the package-tour had promised them. It's easy to say, with Albert Camus, 'neither victims nor executioners.' But real history is more pitiless even than you had been told it was.

To Marry One's Soul Being true to who we are means carrying our spirit like a candle in the center of our darkness. If we are to live without silencing or numbing essential parts of who we are, a vow must be invoked and upheld within oneself. The same commitments we pronounce when embarking on a marriage can be understood internally as a devotion to the care of one's soul: to have and to hold … for better or for worse … in sickness and in health … to love and to cherish, till death do us part. This means staying committed to your inner path. This means not separating from yourself when things get tough or confusing. This means accepting and embracing your faults and limitations. It means loving yourself no matter how others see you. It means cherishing the unchangeable radiance that lives within you, no matter the cuts and bruises along the way. It means binding your life with a solemn pledge to the truth of your soul. It is interesting that the nautical definition of marry is “to join two ropes end to end by interweaving their strands.” To marry one's soul suggests that we interweave the life of our spirit with the life of our psychology; the life of our heart with the life of our mind; the life of our faith and truth with the life of our doubt and anxiety. And just as two ropes that are married create a tie that is twice as strong, when we marry our humanness to our spirit, we create a life that is doubly strong in the world.

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advances in its control over nature and may expect to make still greater ones, it is not possible to establish with certainty that a similar advance has been made in the management of human affairs; and probably at all periods, just as now once again, many people have asked themselves whether what little civilization has thus acquired is indeed worth defending at all. One would think that a re-ordering of human relations should be possible, which would remove the sources of dissatisfaction with civilization by renouncing coercion and the suppression of the instincts, so that, undisturbed by internal discord, men might devote themselves to the acquisition of wealth and its enjoyment. That would be a golden age, but it is questionable if such a state of affairs can be realized. It seems rather that every civilization must be built upon coercion and renunciation of instinct; it does not even seem certain that if coercion were to cease the majority of human beings would be prepared to undertake to perform the work necessary for acquiring new wealth. One has, I think, to reckon with the fact that there are present in all men destructive, and therefore anti-social and anti-cultural, trends and that in a great number of people these are strong enough to determine their behavior in human society.

If only we lived in a culture in which internal measures of satisfaction and success — a capacity for joy and caring, an ability to laugh, a sense of connection to others, a belief in social justice — were as highly valued as external measures. If only we lived in a culture that made ambition compatible with motherhood and family life, that presented models of women who were integrated and whole: strong, sexual, ambitious, cued into their own varied appetites and demands, and equipped with the freedom and resources to explore all of them. If only women felt less isolated in their frustration and fatigue, less torn between competing hungers, less compelled to keep nine balls in the air at once, and less prone to blame themselves when those balls come crashing to the floor. If only we exercised our own power, which is considerable but woefully underused; if only we defined desire on our own terms. And — painfully, truly — if only we didn't care so much about how we looked, how much we weighed, what we wore.

All of this highlights several important ideas. First, growth under authoritarian, extractive political institutions in China, though likely to continue for a while yet, will not translate into sustained growth, supported by truly inclusive economic institutions and creative destruction. Second, contrary to the claims of modernization theory, we should not count on authoritarian growth leading to democracy or inclusive political institutions. China, Russia, and several other authoritarian regimes currently experiencing some growth are likely to reach the limits of extractive growth before they transform their political institutions in a more inclusive direction—and in fact, probably before there is any desire among the elite for such changes or any strong opposition forcing them to do so. Third, authoritarian growth is neither desirable nor viable in the long run, and thus should not receive the endorsement of the international community as a template for nations in Latin America, Asia, and sub-Saharan Africa, even if it is a path that many nations will choose precisely because it is sometimes consistent with the interests of the economic and political elites dominating them. Y

There is nothing that you can do to win someone or something that is not meant to be yours. You can fight with everything you have. You can hold on for as long as you can. You can force yourself into mental gymnastics to pick apart signs. You can have your friends read into texts and emails. You can decide that you know what’s best for you and right for you. Mostly, you can wait. You can wait forever. What isn’t right for you will never remain in your life. There is no job, person, or city that you can force to be right for you if it is not, though you can pretend for a while. You can play games with yourself, you can justify and make ultimatums. You can say you’ll try just a little longer, and you can make excuses for why things aren’t working out right now. The truth is that what is right for you will come to you and stay with you and won’t stray from you for long. The truth is that when something is right for you, it brings you clarity, and when something is wrong for you, it brings you confusion. You get stuck when you try to make something that’s wrong for you right. When you try to force it into a place in your life in which it doesn’t belong. You get split; you breed this internal conflict which you cannot resolve. The more it intensifies, the more you mistake it for passion. How could you ever feel so strongly about something that isn’t right?

that I always found a very strong resemblance between the rivalries and internal politics in the underworld and normal office politics and rivalries, because human nature is the same everywhere. The people who work in any company have their own individualities and intelligence levels and the only thing common among them is the ambition and greed to reach the top. So even though the company as whole is working towards a goal, the personal ambitions will conflict with each other, creating politics, frustration, jealousy, etc.

The internal and external bruises will fade away. Carry on in strength.

Love needs no reason material, external. But love lives strongly within reason, internal.

When you find yourself internally, you find what nourishes you from within. You lose that entitlement and anger when YOU deliver.

Self- Perception blossoms only in pure hearts! We have to first win our internal enemies. These are the enemies who damage the strong layer of conscience.

SHOW THE WORLD YOUR STRONG COMPASSION: GIVE YOUR VOICE TO VOICELESS YAZIDI GIRLS!

He had never been involved with the mentally ill before, but he now felt more than ever that there should be strong international laws against them being too good-looking.

A strong memory was seen as the greatest virtue since it represented the internalization of a universe of external knowledge.

9Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.

18Casting the lot settles disputes and keeps strong opponents apart.

Over the centuries, African nations rose and fell, like nations elsewhere around the world, the strong conquering the weak and either subjugating or enslaving those unable to resist.

Internalizers don’t act out their emotions immediately, like externalizers do, so their feelings have a chance to intensify as they’re held inside. And because they feel things deeply, it isn’t surprising that internalizers are often seen as overly sensitive or too emotional. When internalizers experience a painful emotion, they’re much more likely to look sad or cry—just the sort of display an emotionally phobic parent can’t stand. On the other hand, when externalizers have strong feelings, they act them out in behavior before they experience much internal distress. Therefore, other people are likely to see externalizers as having a behavior problem rather than an emotional issue, even though emotions are causing the behavior.

shakes his fist at God and vaunts himself against the Almighty, 26defiantly charging against him with a thick, strong shield. 27“Though his face is covered with fat and his waist bulges

Interior turmoil arises when we realize that we may have hurt, degraded, or frightened someone with our many outbursts. We’ll feel some sense of release with the expression of our strong emotions, but we’ll be disappointed about our poor relating skills or ashamed about our lack of control. Expressing strong emotions at others can damage our ego structure and our sense of self-esteem. Then, our lowered self-esteem tends to make us less able to manage our emotions properly the next time, and we tend to slide into an almost uncontrollable habit of flinging our strong emotions all over the place. We become trapped in a cycle of attacks and retreats, enmeshment and isolation, and explosions and apologies. Our internal checks and balances seem to get broken, and we become emotionally volatile.

Would this performance feel internally like I was going to die? Yes. But my desire to win, my desire to be somebody, is so strong that it compels me to do the hardest thing possible: to perform in public.

After Iyman Faris’s foiled plot to destroy the Brooklyn Bridge, however, most of the al-Qaeda central command had either been killed or captured, and there were no more major incidents.85 But just as the situation seemed to be improving, in March 2003, the United States, Britain, and their allies invaded Iraq, despite considerable opposition from the international community and strong protests throughout the Muslim world. The reasons for this invasion were allegations that Saddam Hussein possessed weapons of mass destruction and had furnished support for al-Qaeda, both of which eventually proved to be groundless.

Two other issues are contributing to tension in Sino-American relations. China rejects the proposition that international order is fostered by the spread of liberal democracy and that the international community has an obligation to bring this about, and especially to achieve its perception of human rights by international action. The United States may be able to adjust the application of its views on human rights in relation to strategic priorities. But in light of its history and the convictions of its people, America can never abandon these principles altogether. On the Chinese side, the dominant elite view on this subject was expressed by Deng Xiaoping: Actually, national sovereignty is far more important than human rights, but the Group of Seven (or Eight) often infringe upon the sovereignty of poor, weak countries of the Third World. Their talk about human rights, freedom and democracy is designed only to safeguard the interests of the strong, rich countries, which take advantage of their strength to bully weak countries, and which pursue hegemony and practice power politics. No formal compromise is possible between these views; to keep the disagreement from spiraling into conflict is one of the principal obligations of the leaders of both sides.

Strong emotional experiences create long-term memories. So this new internal experience creates new long-term memories that override our past long-term memories, thus the choice becomes an experience that we never forget.

You need to have a strong inner bond with yourself to experience a happy and vibrant relationship with your ideal partner because your external bond is the reflection of your internal bond when it comes to relationship success.

Imagine that a career is like a marathon—a long, grueling, and ultimately rewarding endeavor. Now imagine a marathon where both men and women arrive at the starting line equally fit and trained. The gun goes off. The men and women run side by side. The male marathoners are routinely cheered on: “Lookin’ strong! On your way!” But the female runners hear a different message. “You know you don’t have to do this!” the crowd shouts. Or “Good start—but you probably won’t want to finish.” The farther the marathoners run, the louder the cries grow for the men: “Keep going! You’ve got this!” But the women hear more and more doubts about their efforts. External voices, and often their own internal voice, repeatedly question their decision to keep running. The voices can even grow hostile. As the women struggle to endure the rigors of the race, spectators shout, “Why are you running when your children need you at home?

As the leader of the international Human Genome Project, which had labored mightily over more than a decade to reveal this DNA sequence, I stood beside President Bill Clinton in the East Room of the White House... Clinton's speech began by comparing this human sequence map to the map that Meriwether Lewis had unfolded in front of President Thomas Jefferson in that very room nearly two hundred years earlier. Clinton said, "Without a doubt, this is the most important, most wondrous map ever produced by humankind." But the part of his speech that most attracted public attention jumped from the scientific perspective to the spiritual. "Today," he said, "we are learning the language in which God created life. We are gaining ever more awe for the complexity, the beauty, and the wonder of God's most divine and sacred gift." Was I, a rigorously trained scientist, taken aback at such a blatantly religious reference by the leader of the free world at a moment such as this? Was I tempted to scowl or look at the floor in embarrassment? No, not at all. In fact I had worked closely with the president's speechwriter in the frantic days just prior to this announcement, and had strongly endorsed the inclusion of this paragraph. When it came time for me to add a few words of my own, I echoed this sentiment: "It's a happy day for the world. It is humbling for me, and awe-inspiring, to realize that we have caught the first glimpse of our own instruction book, previously known only to God." What was going on here? Why would a president and a scientist, charged with announcing a milestone in biology and medicine, feel compelled to invoke a connection with God? Aren't the scientific and spiritual worldviews antithetical, or shouldn't they at least avoid appearing in the East Room together? What were the reasons for invoking God in these two speeches? Was this poetry? Hypocrisy? A cynical attempt to curry favor from believers, or to disarm those who might criticize this study of the human genome as reducing humankind to machinery? No. Not for me. Quite the contrary, for me the experience of sequencing the human genome, and uncovering this most remarkable of all texts, was both a stunning scientific achievement and an occasion of worship.

To change your mind you have to change your thought habits, and you do this by spending time each day correcting faulty internal dialogue. Every time you think negative, stop yourself and make yourself think positive and continue doing so until the negative thoughts have been starved to death and the positives have grown strong on a diet of regular use. To think bad thoughts is very easy, they float into your mind uninvited. To think good thoughts, however, takes daily practice and constant vigilance.

A student with a strong internal locus of control, for instance, will attribute good grades to hard work, rather than natural smarts. A salesman with an internal locus of control will blame a lost sale on his own lack of hustle, rather than bad fortune.

... sentiments which Feliks had already come to recognise as being characteristic of The Times, which would have described the Four Horsemen of the Apocalypse as strong rulers who could do nothing but good for the stability of the international situation.

Let us, thusly, embrace the assumption that to each advocate of a respective paradigm within his respective bubble, the phenomenological gaps between himself and those in neighboring bubbles are insurmountable. The resident of a given bubble has become so inured to the echoes of his own ‘truth’ as to abandon all terms of commonality with the ‘truths’ of others outside his bubble. The internal terms, concepts, definitions and assumptions underlying each paradigm are different and incommensurate with those of their external counterparts. And so, to debate them would be tantamount to speaking through one another without much mutual understanding. In their communities, they speak different words, abide by different sets of logic, axioms and propositions from those of other communities; they, thusly, do not understand the terminology upholding other paradigms beside their own, and many attempts at translation have become lost in circular discourse for there exists no equivalency of terms. Thus, any gaps between bubbles of paradigm are beyond traversal; all arguments between them remain perplexing and irreconcilable. There, then, evolves, among them, a strong tendency to seek out information that only serves to confirm their own biases, and, in the process, to otherize any alien paradigms as hotbeds of disinformation.

One simple answer is we are unclear about what is essential. When this happens we become defenceless. On the other hand, when we have strong internal clarity it is almost as if we have a force field protecting us from the non-essentials coming at us from all directions.

Britain's earlier development of strong and widespread labor unions, which were able to restrict the application of new technology, both directly and by appropriating a sufficient share of technology's economic benefits to reduce the incentives for further technological investment.

The survival of the fittest’ – the strong MEN – means that the conquerors, the victors, are always right. This is precisely the ideology behind the rape laws and rape myths. Are we unable to see that those who subscribe to this sort of science also subscribe to fascism and imperialism?

My parents told me faith is internal. Believe in things, but don't be limited by them. Explore everything because you stop living when you adhere too strongly to any one thing. Don't be controlled by what you're told to do, but, rather, control what you do by going on your instinct for what's right.

I feel like I haven’t been through enough to complain about, but still too much to let go of…if that makes sense? Honestly, I feel like every other black woman in the world, Mavi. Like somebody, somewhere is always saying, ‘Stay strong.’ Or, ‘people have been through worse.’ Like being a black woman is supposed to make me impenetrable and emotionless and if I complain or if I cry or if I ask for help, like God forbid if I ask for child support, or welfare, or I go on a rant, then I’m angry, and I’m lazy, and I’m a bum bitch, and I’m bitter. Like on one hand, I’m supposed to be so strong, but not too proud, and not have a voice because then I’m the angry black woman, so I should internalize my feelings, but also hold the world up on my shoulders. I mean, I just feel like black women have the most labels and many of them ain’t positive. And I just feel like… Like somebody along the way forgot that I was a woman, just a woman…And

He had a strong conviction that no government could be ordained that could resist these internal forces, when, they are directed to its destruction by bad men, or unreasoning mobs, and many then believed, as some yet believe, that our government is unequal to such pressure, when the assault is thoroughly desperate.

Her tomorrows belonged to God. She had given them to Him. And because all her tomorrows were nestled in God’s strong arms, she was free to live today. One day at a time she could make the right choices and grow to possess the holy habit of contentment. Ella’s focus was eternal, and her focus led to an internal contentment.

There is a noticeable symphony being played around the world today. That symphony speaks of the independent, unorthodox, proud women. Yes, it is the International Women's Day! It is the day to celebrate the women in your life. In my life I have never believed in a particular day to celebrate women though, but a date is necessary rather customary to remind you of their contributions in your life lest you forget it. So here's wishing all those strong women who competed in a man's world, defeating them and breaking the taboos to earn the place which was rightfully theirs from the start but usurped in the past by manly morals and ego, a very- HAPPY INTERNATIONAL WOMEN'S DAY!

Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so.

the necessary conditions for the growth of a significant fascist movement involved strong influence from the cultural crisis of the fin de siècle in a situation of perceived mounting cultural disorientation; the background of some form of organized nationalism before World War I; an international situation of perceived defeat, status humiliation, or lack of dignity; a state system comparatively new that was entering or had just entered a framework of liberal democracy; a situation of increasing political fragmentation; large sectors of workers, farmers, or petit bourgeois that were either not represented or had lost confidence in the existing parties; and an economic crisis perceived to stem in large measure from foreign defeat or exploitation.

And so, as the passengers drifted off to sleep to the rhythmic clicking of steel wheels against rail, little did they dream that, riding in the car at the end of their train, were six men who represented an estimated one-fourth of the total wealth of the entire world. This was the roster of the Aldrich car that night: Nelson W. Aldrich, Republican "whip" in the Senate, Chairman of the National Monetary Commission, business associate of J.P. Morgan, father-in-law to John D. Rockefeller, Jr.; Abraham Piatt Andrew, Assistant Secretary of the U.S. Treasury; Frank A. Vanderlip, president of the National City Bank of New York, the most powerful of the banks at that time, representing William Rockefeller and the international investment banking house of Kuhn, Loeb & Company; Henry P. Davison, senior partner of the J.P. Morgan Company; Benjamin Strong, head of J.P. Morgan's Bankers Trust Company;1 6. Paul M. Warburg, a partner in Kuhn, Loeb & Company, a representative of the Rothschild banking dynasty in England and France, and brother to Max Warburg who was head of the Warburg banking consortium in Germany and the Netherlands.2

The most problematic depression episodes plunge me into a feeling of disconnection. I am no longer a part of the world. All the colours, meaning and richness become hidden or lost to me. There is a numbing absence of feeling that strips away any inspiration and creativity. I become dead to myself, a husk, a shell. The fall into this state can be violently fast, although the triggers have all been external. Life does not treat many of us kindly. Most of the time, I draw inspiration from the world around me. That sense of connection to all other living and perhaps-not-living things nourishes and sustains me. Being pushed out of that sense of belonging is brutal. I have self-esteem issues and, subjected as I was to barrages of abuse, bitter criticism, invasive scrutiny and some terrifying processes in my life, I’ve been crushed, repeatedly. I’ve come to places where I’ve felt so awful that the only imaginable way out, I thought, was to die. I’m still alive because of the love and dedication of my husband. I hold the hope that I won’t have to crawl through hell again anytime soon, that I can build internal reserves strong enough to resist external pressures.

Sometimes, in the night, it is expectant and therefore eager to be out. It has slept too long and is restless, fighting the force that keeps it patient. Years of internal slumber has drugged it, but not decisively, so that, once slightly touched, it starts and quivers and attempts to announce itself so strongly that, occasionally, a man's mind will wake in his bed and ask itself: Who is there?

Friendship is a crucible of positive and negative feelings that are in a permanent state of ebullition. There’s an expression: with friends God is watching me, with enemies I watch myself. In the end, an enemy is the fruit of an oversimplification of human complexity: the inimical relationship is always clear, I know that I have to protect myself, I have to attack. On the other hand, God only knows what goes on in the mind of a friend. Absolute trust and strong affections harbor rancor, trickery, and betrayal. Perhaps that’s why, over time, male friendship has developed a rigorous code of conduct. The pious respect for its internal laws and the serious consequences that come from violating them have a long tradition in fiction. Our friendships, on the other hand, are a terra incognita, chiefly to ourselves, a land without fixed rules. Anything and everything can happen to you, nothing is certain. Its exploration in fiction advances arduously, it is a gamble, a strenuous undertaking. And at every step there is above all the risk that a story’s honesty will be clouded by good intentions, hypocritical calculations, or ideologies that exalt sisterhood in ways that are often nauseating.

Aged teas are prized for the increased energy (cha-qi) that they possess, and for their ability to connect with and increase the level of internal bodily energy (qi) in those sipping these teas. This marriage of cha-qi and qi generates strong feelings of contentment and peacefulness within the tea drinker and is an anticipated and esteemed trait that is especially powerful and prevalent in aged teas.

A woman named Cynthia once told me a story about the time her father had made plans to take her on a night out in San Francisco. Twelve-year-old Cynthia and her father had been planning the “date” for months. They had a whole itinerary planned down to the minute: she would attend the last hour of his presentation, and then meet him at the back of the room at about four-thirty and leave quickly before everyone tried to talk to him. They would catch a tram to Chinatown, eat Chinese food (their favourite), shop for a souvenir, see the sights for a while and then “catch a flick” as her dad liked to say. Then they would grab a taxi back to the hotel, jump in the pool for a quick swim (her dad was famous for sneaking in when the pool was closed), order a hot fudge sundae from room service, and watch the late, late show. They discussed the details over and over again before they left. The anticipation was part of the whole experience. This was all going according to plan until, as her father was leaving the convention centre, he ran into an old college friend and business associate. It had been years since they had seen each other, and Cynthia watched as they embraced enthusiastically. His friend said, in effect: “I am so glad you are doing some work with our company now. When Lois and I heard about it we thought it would be perfect. We want to invite you, and of course Cynthia, to get a spectacular seafood dinner down at the Wharf!” Cynthia’s father responded: “Bob, it’s so great to see you. Dinner at the wharf sounds great!” Cynthia was crestfallen. Her daydreams of tram rides and ice cream sundaes evaporated in an instant. Plus, she hated seafood and she could just imagine how bored she would be listening to the adults talk all night. But then her father continued: “But not tonight. Cynthia and I have a special date planned, don’t we?” He winked at Cynthia and grabbed her hand and they ran out of the door and continued with what was an unforgettable night in San Francisco. As it happens, Cynthia’s father was the management thinker Stephen R. Covey (author of The Seven Habits of Highly Effective People) who had passed away only weeks before Cynthia told me this story. So it was with deep emotion she recalled that evening in San Francisco. His simple decision “Bonded him to me forever because I knew what mattered most to him was me!” she said.5 One simple answer is we are unclear about what is essential. When this happens we become defenceless. On the other hand, when we have strong internal clarity it is almost as if we have a force field protecting us from the non-essentials coming at us from all directions. With Rosa it was her deep moral clarity that gave her unusual courage of conviction. With Stephen it was the clarity of his vision for the evening with his loving daughter. In virtually every instance, clarity about what is essential fuels us with the strength to say no to the non-essentials. Stephen R. Covey, one of the most respected and widely read business thinkers of his generation, was an Essentialist. Not only did he routinely teach Essentialist principles – like “The main thing is to keep the main thing the main thing” – to important leaders and heads of state around the world, he lived them.6 And in this moment of living them with his daughter he made a memory that literally outlasted his lifetime. Seen with some perspective, his decision seems obvious. But many in his shoes would have accepted the friend’s invitation for fear of seeming rude or ungrateful, or passing up a rare opportunity to dine with an old friend. So why is it so hard in the moment to dare to choose what is essential over what is non-essential?

Customs Internal Affairs knew everything I knew about Thornburgh, Bush, Noriega, Jose Busto, Jimmy Buffet, the Caribbean branch of CIA drug ops, the arming of Nicaragua’s Contras, and the destabilization of the Middle East through the arming of Afghanistan and Iraq. Mark and I knew we had strong support, and friends as dedicated as we are to dismantling the criminal corruption that was eroding the soul of America.

Lord Cranborne pointed out last week that when the Allies meet to reconstruct the Atlantic Charter, the fixing would be done by the powers. Small nations, he said, would not be included in the talks because to include them would be to 'cause confusion.' Seems very probable it would. Complications are bound to arise when you consult all the interested parties in any affair. Nevertheless, we strongly recommend this sort of confusion.

Consumption is a universal phenomenon. All humans consume varieties of products, many of which beyond actual necessity, because it activates the brain's reward center. And the more a certain product activates the reward center with its unique characteristics or its predominant social stature, the more that product gets chiseled into the long-term memory of the consumer, making it a fundamental part of the individual's psychological well being. Thus the human mind grows a deep psychological bond with a product. And this bond can grow so strong in time that it would defend itself from all sorts of criticisms. It is the brain's way to maintain its internal purely individualistic well being. Hence, a strong psychological bond between the mind and a product slowly not only becomes invincible to criticisms, but also, develops its own cognitive immune system against such criticisms.

Sexual abuse can shatter a child's capacity for trust and intimacy. Abused children literally have no frame of reference for how to develop healthy relationships. How can anyone be trusted if the person who is supposed to love and protect you is hurting you? And if your caretaker doesn't protect you, how can you ever learn to keep yourself safe? At the same time, abused children internalize a sense of utter powerlessness and helplessness. They have no rights, no boundaries, no privacy, no dignity, and no control over their bodies, their desires, their feelings. The only way to survive an ongoing state of helpless victimization is to achieve some illusion of power and control. Ironically, blaming themselves for the abuse allows them to feel a measure of control. However painful, it is preferable to the overwhelming terror of believing they are completely at the mercy of an unpredictable force.

ray of light streamed on his uncurtained couch, and showed to Morton the working of his harsh features, which seemed agitated by some strong internal cause of disturbance. He had not undressed. Both his arms were above the bed-cover, the right hand strongly clenched, and occasionally making that abortive attempt to strike which usually attends dreams of violence; the left was extended, and agitated, from time to time, by a movement as if repulsing some one.

Notwithstanding our rationalistic attempts to argue it out of existence, psychic reality is and remains a genuine source of anxiety whose danger increases the more it is denied. The biological instincts then meet not only with outer obstacles but with an internal resistance. The same psychic system which, on one side, is based on the concupiscence of the instincts, rests on the other side on an opposing will which is at least as strong as the biological urge.

All the progress made for human rights could be wiped out. All the girls, all the women, who went to school, got an education. Got jobs. Became teachers and doctors and lawyers, bus drivers. You know what will happen to them if the Taliban has its way.” “Well, I guess we’ll need a strong, internationally respected Secretary of State to let any Afghan government know that rights must be respected. And that Afghanistan must not once again become home to terrorists.

We can act to deal with the consequences of the earthquake and tsunami, but the disaster was only faintly political in the economics and indifference...the relief will be very political, in who gives how much (Bush offering 15 million, then 35 million under pressure, the cost of his inauguration and then 350 million under strong international pressure)...but the event itself transcends politics, the realm of things we cause and can work to prevent. We cannot wish that human beings were not subject to the forces of nature, including the mortality... we cannot wish for the seas to dry up, that the waves grow still, that the tectonic plates ceast to exist, that nature ceases to be beyond our abilities to predict and control... But the terms of that nature include such catastrophe and suffering, which leaves us with sorrow as not a problem to be solved but a fact. And it leaves us with compassion as the work we will never finish

Whoever is in charge of such things had been sparing with his blessings on the moment Benno was born. He had neither looks nor wit nor skill. He was not large or strong, he could not sing; in fact, he had a stammer, which on most occasions left him self-consciously mute. One gift only had been given, a gift as simple as it is rare: the gift of pure goodness. He knew, unerringly, what was right, what was kind, what would make people happy, and he did it without fail. His goodness took no effort; there was no internal scale to be balanced. He hoped for no reward and feared no hell. He was not clever- in his final year of school before the teachers despaired of him, he was asked how he would equitably divide a half-pound loaf of bread among himself and two friends. He said he would go without and his two friends would each have a quarter pound, and neither threats of failure not the switch could persuade him to change his answer.

Whoever is in charge of such things had been sparing with his blessings on the moment Benno was born. He had neither looks nor wit nor skill. He was not large or strong, he could not sing; in fact, he had a stammer, which on most occasions left him self-consciously mute. One gift only had been given, a gift as simple as it is rare: the gift of pure goodness. He knew, unerringly, what was right, what was kind, what would make people happy, and he did it without fail. His goodness took no effort; there was no internal scale to be balanced. He hoped for no reward and feared no hell. He was not clever- in his final year of school before the teachers despaired of him, he was asked how he would equitably divide a half-pound loaf of bread among himself and two friends. He said he would go without and his two friends would each have a quarter pound, and neither threats of failure nor the switch could persuade him to change his answer.

A survey of more than three hundred international policymakers found that 90 per cent of them still believed that personal motivation – aka willpower – was a very strong cause of obesity.6 This is absurd. It makes no sense to presume that there has been a sudden collapse in willpower across all ages and ethnic groups and each sex since the 1960s. What has changed most since the sixties is not our collective willpower but the marketing and availability of energy-dense, nutrient-poor foods.

Vladimir Lukin in Yeltsin’s entourage strongly believed that the borders of the Russian Federation, Ukraine, and Kazakhstan “were the products of the Bolsheviks’ cynical manipulation of nationalism in order to construct their totalitarian empire.” Internationally monitored referendums, Lukin argued, should be called to allow these areas to decide whether they wanted to become part of a new democratic Russia or stay as they were. The territories in question were Crimea and the Donbass region.

In estimating what amount of power would be requisite to secure the objects of government, we must take into the reckoning, what would be necessary to defend the community against external, as well as internal dangers. Government must be able to repel assaults from abroad, as well as to repress violence and disorders within. It must not be overlooked, that the human race is not comprehended in a single society or community. The limited reason and faculties of man, the great diversity of language, customs, pursuits, situation and complexion, and the difficulty of intercourse, with various other causes, have, by their operation, formed a great many separate communities, acting independently of each other. Between these there is the same tendency to conflict—and from the same constitution of our nature—as between men individually; and even stronger—because the sympathetic or social feelings are not so strong between different communities, as between individuals of the same community.

Education and international experience play a strong role in developing our level of cultural intelligence, but they don't guarantee success.1 I've met business leaders and government officials who have lived for decades overseas yet they demonstrate very little ability to see beyond their cultural blinders. And I've met other leaders living abroad, sometimes with minimal international experience, who are extremely adept at moving in and out of various cultural contexts and situations while still remaining true to who they are.

An international ruling class was forming. Borders were becoming increasingly meaningless to that privileged group, as was citizenship and the rule of law. Going forward, alliances would no longer be forged between countries so much as individuals and private entities. Those shrewd, strong, and courageous enough to rule would be given that privilege. A privilege that would quickly become an unassailable right. Nationality, patriotism, and religion would go back to what they had been in centuries past—a convenient way to control the masses.

Courage isn't about being fearless; it's about being able to do the right thing even if you're afraid. And similarly, addressing the major problems of our time isn't about feeling a strong compulsion to do so. It's about trying to address them even when internal compulsion utterly fails to capture the scope of the problems we face. It's easy to look at especially virtuous people — Gandhi, Mother Teresa, Nelson Mandela — and conclude that they must have cared more than we do. But I don't think that's the case. Nobody gets to comprehend the scope of these problems. The closest we can get is doing the multiplication: finding something we care about, putting a number on it, and multiplying. And then trusting the numbers more than we trust our feelings. Because our feelings lie to us. When you do the multiplication, you realize that addressing global poverty and building a brighter future deserve more resources than currently exist. There is not enough money, time, or effort in the world to do what we need to do. There is only you, and me, and everyone else who is trying anyway.

Incidentally, I do not agree with you when you speak of Indian independence having become a foregone conclusion. Independence is not something you can divide into phases. It exists or does not exist. Certain steps might be taken to help bring it into existence, others can be taken that will hinder it doing so. But independence alone is not the idea I pursue, nor the idea which the party I belong to tries to pursue, no doubt making many errors and misjudgements in the process. The idea, you know, isn’t simply to get rid of the British. It is to create a nation capable of getting rid of them and capable simultaneously of taking its place in the world as a nation, and we know that every internal division of our interests hinders the creation of such a nation. That is why we go on insisting that the Congress is an All India Congress. It is an All India Congress first, because you cannot detach from it the idea that it is right that it should be. Only second is it a political party, although one day that is what it must become. Meanwhile, Governor-ji, we try to do the job that your Government has always found it beneficial to leave undone, the job of unifying India, of making all Indians feel that they are, above all else, Indians. You think perhaps we do this to put up a strong front against the British. Partly only you would be right. Principally we do it for the sake of India when you are gone. And we are working mostly in the dark with only a small glimmer of light ahead, because we have never had that kind of India, we do not know what kind of India that will be. This is why I say we are looking for a country. I can look for it better in prison, I’m afraid, than from a seat on your Excellency’s executive council.

It is as if there are two big wolves living inside me; one is white and one is black. The white wolf is good, kind, and does no harm. He lives in harmony with all that is around him and does not take offense when no offense was intended. The good wolf, grounded and strong in the understanding of who he is and what he is capable of, fights only when it is right to do so and when he must in order to protect himself or his family, and even then he does it in the right way. He looks out for all the other wolves in his pack and never deviates from his nature. “But there is a black wolf also that lives inside me, and this wolf is very different. He is loud, angry, discontent, jealous, and afraid. The littlest thing will set him off into a fit of rage. He fights with everyone, all the time, for no reason. He cannot think clearly because his greed for more and his anger and hate are so great. But it is helpless anger, son, for his anger will change nothing. He looks for trouble wherever he goes, so he easily finds it. He trusts no one, so he has no real friends.” The old chief sits in silence for a few minutes, letting the story of the two wolves penetrate his young grandson’s mind. Then he slowly bends down, looks deeply into his grandson’s eyes, and confesses, “Sometimes it’s hard to live with these two wolves inside me, for both of them fight hard to dominate my spirit.” Riveted by his elder’s account of this great internal battle, the boy tugs on his grandfather’s breechcloth and anxiously asks, “Which one of the wolves wins, Grandfather?” And with a knowing smile and a strong, firm voice, the chief says, “They both do, son. You see, if I choose to feed only the white wolf, the black wolf will be waiting around every corner looking to see when I am off balance or too busy to pay attention to one of my responsibilities, and he will attack the white wolf and cause many problems for me and our tribe. He will always be angry and fighting to get the attention he craves. But if I pay a little attention to the black wolf because I understand his nature, if I acknowledge him for the strong force that he is and let him know that I respect him for his character and will use him to help me if we as a tribe are ever in big trouble, he will be happy, the white wolf will be happy, and they both win. We all win.

We see here that Plato recognizes only one ultimate standard, the interest of the state. Everything that furthers it is good and virtuous and just; everything that threatens it is bad and wicked and unjust. Actions that serve it are moral; actions that endanger it, immoral. In other words, Plato’s moral code is strictly utilitarian; it is a code of collectivist or political utilitarianism. The criterion of morality is the interest of the state. Morality is nothing but political hygiene. This is the collectivist, the tribal, the totalitarian theory of morality: ‘Good is what is in the interest of my group; or my tribe; or my state.’ It is easy to see what this morality implied for international relations: that the state itself can never be wrong in any of its actions, as long as it is strong; that the state has the right, not only to do violence to its citizens, should that lead to an increase of strength, but also to attack other states, provided it does so without weakening itself. (This inference, the explicit recognition of the amorality of the state, and consequently the defence of moral nihilism in international relations, was drawn by Hegel.)

It was inevitable that the United States should take the position that the North Korean Communist State must now be destroyed for its lawlessness and that all Korea should be united under the government of the Taehan Minkuk. Actually, the Communist world had not broken the law, for one of the continuing tragedies of mankind is that there is no international law. The Communist world had tried to probe, a gambit, and had been strongly checked. And the Communists would regard an American move to punish the “law-breaker” not so much as justice but as a United States gambit of its own.

I grin lightly at her, loving that she can just pull herself out of her pain with ease, then look over at Hawke. He’s gazing at her with such adoration. One look, and I can tell they’re on the same wavelength. He knew what this day does to her, whether she’s willing to open up about it or not. Cole’s a strong girl. She internalizes a lot, but Hawke draws it out of her the way she needs. As weak as this makes me sound, I literally love the two of them together. They have such mutual respect and deep-rooted love for one another that seems to transcend. Fucking soulmates if I ever saw ‘em.

Your international financier... has no political convictions. For him there is no other nexus between man and man than naked self-interest. He believes in the survival of the fittest and the gospel of tooth and claw because he makes money by seeing that the weak die before they can become strong and that the law of the jungle remains the governing force in the affairs of the world. And he is all about us. Every city in the world knows him. He exists because big business, his master, needs him. International big business may conduct its operations with scraps of paper, but the ink it uses is human blood!

But what sort of "national bourgeoisie" was ours, composed of landlords, big wheelers and dealers and speculators, frock-coated politicos and intellectuals of borrowed cultures? Latin America quickly gave birth to bourgeois constitutions well varnished with liberalism, but there was no creative bourgeoisie in the European or U.S. style to accompany them, one which would undertake as its historical mission the development of a strong national capitalism. The bourgeoisies of our countries came into being as mere instruments of international capitalism, liberally oiled cogs in the global mechanism that bled the colonies and semicolonies.

Internalizers are sensitive to the quality and genuineness of emotional intimacy in their relationships because they are attuned to feelings. They strongly desire emotional intimacy. Internalizers need to share their inner experience; their desire for a real emotional connection is a great part of their existence. For internalizers, nothing hurts more than being around people who cannot engage them emotionally, it is not a social urge for them but rather a strong hunger to connect on a more intimate level with like-minded people who can understand them and when they are unable to make this kind of connection, they feel lonely emotionally.

I wonder if it’s meant to be punishment for something one can’t forgive oneself for. Or an external expression, Lady Queen, of an internal pain? Or perhaps it’s a way to realize that you actually do want to stay alive.” “Don’t talk about it as if it’s a life-affirming thing,” Bitterblue whispered, furious. Madlen studied her own hands, which were large, strong, and, Bitterblue knew, infinitely gentle. “It’s a relief to me, Lady Queen, that in your own pain, you take no interest in hurting yourself.” “Why would I?” Bitterblue flared. “Why should I? It’s foolish. I would like to kick the people who do it.” “That would, perhaps, be redundant, Lady Queen.

wounded by the son of Venus; and for Mrs Plornish there was no such music at the Opera as the small internal flutterings and chirpings wherein he would discharge himself of these ditties, like a weak, little, broken barrel-organ, ground by a baby. On his 'days out,' those flecks of light in his flat vista of pollard old men,' it was at once Mrs Plornish's delight and sorrow, when he was strong with meat, and had taken his full halfpenny-worth of porter, to say, 'Sing us a song, Father.' Then he would give them Chloe, and if he were in pretty good spirits, Phyllis also—Strephon he had hardly been up to since he went into retirement—and then would Mrs Plornish declare she did

We have been able to explain some of them, such as the fear of being alone or in the dark or with strangers, as reactions to the danger of losing the object. Others, like the fear of small animals, thunderstorms, etc., might perhaps be accounted for as vestigial traces of the congenital preparedness to meet real dangers which is so strongly developed in other animals. In man, only that part of this archaic heritage is appropriate which has reference to the loss of the object. If childhood phobias become fixated and grow stronger and persist into later years, analysis shows that their content has become associated with instinctual demands and has come to stand for internal dangers as well.

healthy eating go-to scripts God has given me power over my food choices. I’m supposed to consume food. Food isn’t supposed to consume me. He said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” . . . For when I am weak, then I am strong. (2 Corinthians 12:9–10) I was made for more than to be stuck in a vicious cycle of defeat. You have circled this mountain long enough. Now turn north. (Deuteronomy 2:3 NASB) When I’m considering a compromise, I will think past this moment and ask myself, How will I feel about this choice tomorrow morning? Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies. (1 Corinthians 6:19–20) When tempted, I either remove the temptation or remove myself from the situation. If you think you are standing firm, be careful that you don’t fall! No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it. Therefore, my dear friends, flee. (1 Corinthians 10:12–14) When there’s a special event, I can find other ways to celebrate rather than blowing my healthy eating plan. See, I have placed before you an open door that no one can shut. (Revelation 3:8) Struggling with my weight isn’t God’s mean curse on me, but an outside indication that internal changes are needed for me to function and feel well. “Forget the former things; do not dwell on the past. See, I am doing a new thing! . . . I am making a way in the desert and streams in the wasteland.” (Isaiah 43:18–19) I have these boundaries in place not for restriction but to define the parameters of my freedom. I am using an example from everyday life because of your human limitations. Just as you used to offer yourselves as slaves to impurity and to ever-increasing wickedness, so now offer yourselves as slaves to righteousness leading to holiness. (Romans 6:19)

When he met Buffett, Munger had already formed strong opinions about the chasms between good businesses and bad. He served as a director of an International Harvester dealership in Bakersfield and saw how difficult it was to fix up an intrinsically mediocre business; as an Angeleno, he observed the splendid prosperity of the Los Angeles Times; in his head he did not carry a creed about "bargains" that had to be unlearned. So in conversations with Buffett over the years he preached the virtues of good businesses. By 1972, Blue Chip Stamps, a Berkshire affiliate that has since been merged into the parent, was paying three times book value to buy See's Candies, and the good-business era was launched.7

Thomas Malthus (1766–1834) had a growth schema with only two factors of production—natural resources and labour—with no allowance for technical progress, capital formation, or gains from international specialization. In 1798, he portrayed the general situation of humanity as one where population pressure put such strains on the ability of natural resources to produce subsistence that equilibrium would be attained only by various catastrophes. His influence has been strong and persistent, largely because of his forceful rhetoric and primitive scaremongering…He would have been very surprised to discover that Britain in 2003 would have only 1.2 per cent of its working population in agriculture and a life expectation of 78 years.

Only optimists thought this possible at the time and even the leaders of the anti-slavery movement did not at first attempt the direct abolition of the institution of slavery itself, hoping instead that stopping the buying and selling of human beings would dry up the source and cause slavery as an institution to wither on the vine. At this juncture in history, Britain was the world's largest slave trader and the powerful vested interests which this created were able to roundly defeat early attempts to get Parliament to ban the trade. In the long run, however, such powerful opposition to the proposed ban, combined with equal tenacity on the other side, simply dragged out the political struggle for decades, making ever wider circles of people aware of the issue. Something that had never been a public issue before now became a subject of inescapable and heated controversy for years on end. Slavery could no longer be accepted as simply one of those facts of life that most people do not bother to think about. The long, drawn-out political controversy meant that more and more people had to think about it—and many who began to think about slavery turned against it. Eventually, such strong feelings were aroused among the British public that anti-slavery petitions with unprecedented numbers of signatures poured into Parliament from around the country, from people in all walks of life, until the mounting political pressures forced not only a banning of the international slave trade in 1808, but eventually swept the anti-slavery forces on beyond their original goals toward the direct abolition of the institution of slavery itself.

The changes can be extremely subtle: something that feels internally like a rock, for example, may suddenly seem to melt into a warm liquid. These changes have their most beneficial effect when they are simply watched, and not interpreted. Attaching meaning to them or telling a story about them at this time may shift the child’s perceptions into a more evolved portion of the brain, which can easily disrupt the direct connection established with the reptilian core. Bodily responses that emerge along with sensations typically include involuntary trembling, shaking, and crying. The body may want, slowly, to move in a particular way. If suppressed or interrupted by beliefs about being strong (grown up, courageous), acting normal, or abiding by familiar feelings, these responses will not be able to effectively discharge the accumulated energy.

Down every aisle a single thought follows me like a shadow: Brand Italy is strong. When it comes to cultural currency, there is no brand more valuable than this one. From lipstick-red sports cars to svelte runway figures to enigmatic opera singers, Italian culture means something to everyone in the world. But nowhere does the name Italy mean more than in and around the kitchen. Peruse a pantry in London, Osaka, or Kalamazoo, and you're likely to find it spilling over with the fruits of this country: dried pasta, San Marzano tomatoes, olive oil, balsamic vinegar, jars of pesto, Nutella. Tucked into the northwest corner of Italy, sharing a border with France and Switzerland, Piedmont may be as far from the country's political and geographical center as possible, but it is ground zero for Brand Italy. This is the land of Slow Food. Of white truffles. Barolo. Vermouth. Campari. Breadsticks. Nutella. Fittingly, it's also the home of Eataly, the supermarket juggernaut delivering a taste of the entire country to domestic and international shoppers alike. This is the Eataly mother ship, the first and most symbolically important store for a company with plans for covering the globe in peppery Umbrian oil, and shavings of Parmigiano-Reggiano Vacche Rosse. We start with the essentials: bottle opener, mini wooden cutting board, hard-plastic wineglasses. From there, we move on to more exciting terrain: a wild-boar sausage from Tuscany. A semiaged goat's-milk cheese from Molise. A tray of lacy, pistachio-pocked mortadella. Some soft, spicy spreadable 'nduja from Calabria. A jar of gianduja, the hazelnut-chocolate spread that inspired Nutella- just in case we have any sudden blood sugar crashes on the trail.

The European Union’s relative declines and crises in the early 21st century occurred for the classic reasons Big Cycle declines occurred, which are reflected in the eight measures of power and other indicators described in Chapter 2. These are the same reasons that other empires have experienced crises. More specifically, Europe’s debt is large, its economy is fundamentally weak, its internal conflicts are relatively large, its vitality and level of inventiveness are relatively weak, and its military is not strong. The wealth and income inequalities between and within its member countries have fueled the rise of populists, many of whom oppose the European Union, and who succeeded in causing the UK to leave it. In short, from its position of a leading empire not long ago, Europe as a whole (and the UK with it) has slipped to a position of secondary power.

Before Trump, Republican leaders largely supported business interests that wanted to cut the size of the federal government so it would lower taxes and reduce regulation, but they generally supported the rule of law. They knew that it protected their investments and the international systems that facilitated world trade, including the freedom of the seas on which trade depends. In contrast, MAGA Republicans wanted no part of a small federal government whose role was to protect the rule of law. Instead, they sought to jettison that foundational legal framework in favor of a strong government that would impose Christian nationalism, a system that would establish an old-fashioned racial and gender hierarchy. They wanted to scrap the international order that stabilized global affairs and instead align with dictators they believed shared their religious vision.

I used to wonder if we were destined to fail from the start, two people who lived hard and loved fast. Afraid to slow down. But now I know that my fingers weren’t long enough to reach your wounds, to caress the places that ached from the sharp words and careless actions of others. People had confused your gentleness for weakness. You carried everything heavy. Had I known, I would have danced delicate language all around you. I would’ve told you that your internal brightness illuminated mine. And that I only saw the beauty in myself when I looked at my reflection in your eyes. If only I had known that behind that strong gaze was everything else. Everything you didn’t want me to know. Your shine came from what you felt when you looked at me. And you feared that I would be yet another to use your light and leave you alone. In even more darkness. But I wouldn’t have. I didn’t know how to tell you, but I know that pain too.

Imagine that a career is like a marathon—a long, grueling, and ultimately rewarding endeavor. Now imagine a marathon where both men and women arrive at the starting line equally fit and trained. The gun goes off. The men and women run side by side. The male marathoners are routinely cheered on: “Lookin’ strong! On your way!” But the female runners hear a different message. “You know you don’t have to do this!” the crowd shouts. Or “Good start—but you probably won’t want to finish.” The farther the marathoners run, the louder the cries grow for the men: “Keep going! You’ve got this!” But the women hear more and more doubts about their efforts. External voices, and often their own internal voice, repeatedly question their decision to keep running. The voices can even grow hostile. As the women struggle to endure the rigors of the race, spectators shout, “Why are you running when your children need you at home?” Back in 1997, Debi Hemmeter was a rising

For this is what the Sovereign LORD says: I myself will search for my sheep and look after them. 12As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness. 13I will bring them out from the nations and gather them from the countries, and I will bring them into their own land. I will pasture them on the mountains of Israel, in the ravines and in all the settlements in the land. 14I will tend them in a good pasture, and the mountain heights of Israel will be their grazing land. There they will lie down in good grazing land, and there they will feed in a rich pasture on the mountains of Israel. 15I myself will tend my sheep and have them lie down, declares the Sovereign LORD. 16I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak, but the sleek and the strong I will destroy. I will shepherd the flock with justice.

Medicine once consisted of the knowledge of a few simples, to stop the flow of blood, or to heal wounds; then by degrees it reached its present stage of complicated variety. No wonder that in early days medicine had less to do! Men's bodies were still sound and strong; their food was light and not spoiled by art and luxury, whereas when they began to seek dishes not for the sake of removing, but of rousing, the appetite, and devised countless sauces to whet their gluttony, – then what before was nourishment to a hungry man became a burden to the full stomach. 16. Thence come paleness, and a trembling of wine-sodden muscles, and a repulsive thinness, due rather to indigestion than to hunger. Thence weak tottering steps, and a reeling gait just like that of drunkenness. Thence dropsy, spreading under the entire skin, and the belly growing to a paunch through an ill habit of taking more than it can hold. Thence yellow jaundice, discoloured countenances, and bodies that rot inwardly, and fingers that grow knotty when the joints stiffen, and muscles that are numbed and without power of feeling, and palpitation of the heart with its ceaseless pounding. 17. Why need I mention dizziness? Or speak of pain in the eye and in the ear, itching and aching[11] in the fevered brain, and internal ulcers throughout the digestive system? Besides these, there are countless kinds of fever, some acute in their malignity, others creeping upon us with subtle damage, and still others which approach us with chills and severe ague. 18. Why should I mention the other innumerable diseases, the tortures that result from high living?   Men used to be free from such ills, because they had not yet slackened their strength by indulgence, because they had control over themselves, and supplied their own needs.[12] They toughened their bodies by work and real toil, tiring themselves out by running or hunting or tilling the earth. They were refreshed by food in which only a hungry man could take pleasure. Hence, there was no need for all our mighty medical paraphernalia, for so many instruments and pill-boxes. For plain reasons they enjoyed plain health;

Christianity has been the means of reducing more languages to writing than have all other factors combined. It has created more schools, more theories of education, and more systems than has any other one force. More than any other power in history it has impelled men to fight suffering, whether that suffering has come from disease, war or natural disasters. It has built thousands of hospitals, inspired the emergence of the nursing and medical professions, and furthered movement for public health and the relief and prevention of famine. Although explorations and conquests which were in part its outgrowth led to the enslavement of Africans for the plantations of the Americas, men and women whose consciences were awakened by Christianity and whose wills it nerved brought about the abolition of slavery (in England and America). Men and women similarly moved and sustained wrote into the laws of Spain and Portugal provisions to alleviate the ruthless exploitation of the Indians of the New World. Wars have often been waged in the name of Christianity. They have attained their most colossal dimensions through weapons and large–scale organization initiated in (nominal) Christendom. Yet from no other source have there come as many and as strong movements to eliminate or regulate war and to ease the suffering brought by war. From its first centuries, the Christian faith has caused many of its adherents to be uneasy about war. It has led minorities to refuse to have any part in it. It has impelled others to seek to limit war by defining what, in their judgment, from the Christian standpoint is a "just war." In the turbulent Middle Ages of Europe it gave rise to the Truce of God and the Peace of God. In a later era it was the main impulse in the formulation of international law. But for it, the League of Nations and the United Nations would not have been. By its name and symbol, the most extensive organization ever created for the relief of the suffering caused by war, the Red Cross, bears witness to its Christian origin. The list might go on indefinitely. It includes many another humanitarian projects and movements, ideals in government, the reform of prisons and the emergence of criminology, great art and architecture, and outstanding literature.

Let us bring our account to a summation. Burdock acts so widely on the system that it is somewhat difficult to pin down its exact affinities. Yet, we can say that it opens pores and promotes secretion from internal and external surfaces. It seems to act particularly through the liver, lymphatics, and kidneys. It stimulates metabolism through the liver, cleansing and feeding through the lymph, and waste removal through the veins. Thus, it strengthens, wrings out and lifts tissues and organs, including the uterus and prostate. It acts strongly on the skin, to promote or correct perspiration. On the psychological level, Burdock helps us to deal with our worries about the unknown, the “Hedge Ruffians,” the bears, which lurk in the dark woods beyond our control. It seizes upon deep, complex issues, penetrates to the core and brings up old memories and new answers. It gives us the faith to move ahead on our path, despite the unknown problems which may ensnare us along the way. It helps the person who is afraid become more hardy, while it brings the hardy wanderer back to his original path. It restores vigor and momentum. Preparation,

On August 3, 2012, the fifteenth day of the government offensive, rebels in the city said they were desperately low on ammunition and expressed dismay that the international community had not reacted when a huge massacre could be coming. Again, Libya was the example. Gadhafi threatened to overrun Benghazi and when he tried to do it, NATO started bombing. Now in Syria, Assad was threatening to crush the opposition in Aleppo and had already started doing it, but Washington’s reaction was only hand-wringing. In my conversations with rebels it was clear they were becoming increasingly disheartened and desperate. (The rebels would usually communicate with each other on Skype, blending in with the billions of people using the Internet instead of going through cell-phone towers.) The United States was apparently still skittish about sending in arms because it feared they would end up in the hands of Islamic extremists, but that, like so many unintended consequences of US foreign policy in the Middle East, was a self-fulfilling prophecy. At this stage the rebels were numerous, strong, motivated, and moderate and I made that clear in my reports on the air.

I see over and beyond all these national wars, new "empires," and whatever else lies in the foreground. What I am concerned with — for I see it preparing itself slowly and hesitatingly — is the United Europe. It was the only real work, the one impulse in the souls, of all the broad-minded and deep-thinking men of this century — this reparation of a new synthesis, and the tentative effort to anticipate the future of "the European." Only in their weaker moments, or when they grew old, did they fall back again into the national narrowness of the "Fatherlanders" — then they were once more "patriots." I am thinking of men like Napoleon, Heinrich Heine, Goethe, Beethoven, Stendhal, Schopenhauer. Perhaps Richard Wagner likewise belongs to their number, concerning whom, as a successful type of German obscurity, nothing can be said without some such "perhaps." But to the help of such minds as feel the need of a new unity there comes a great explanatory economic fact: the small States of Europe — I refer to all our present kingdoms and "empires" — will in a short time become economically untenable, owing to the mad, uncontrolled struggle for the possession of local and international trade. Money is even now compelling European nations to amalgamate into one Power. In order, however, that Europe may enter into the battle for the mastery of the world with good prospects of victory (it is easy to perceive against whom this battle will be waged), she must probably "come to an understanding" with England. The English colonies are needed for this struggle, just as much as modern Germany, to play her new role of broker and middleman, requires the colonial possessions of Holland. For no one any longer believes that England alone is strong enough to continue to act her old part for fifty years more; the impossibility of shutting out homines novi from the government will ruin her, and her continual change of political parties is a fatal obstacle to the carrying out of any tasks which require to be spread out over a long period of time. A man must to-day be a soldier first and foremost that he may not afterwards lose his credit as a merchant. Enough; here, as in other matters, the coming century will be found following in the footsteps of Napoleon — the first man, and the man of greatest initiative and advanced views, of modern times. For the tasks of the next century, the methods of popular representation and parliaments are the most inappropriate imaginable.

According to socialism, instead of spending years talking about my mother, my emotions and my complexes, I should ask myself: who owns the means of production in my country? What are its main exports and imports? What’s the connection between the ruling politicians and international banking? Only by understanding the surrounding socio-economic system and taking into account the experiences of all other people could I truly understand what I feel, and only by common action can we change the system. Yet what person can take into account the experiences of all human beings, and weigh them one against the other in a fair way? That’s why socialists discourage self-exploration, and advocate the establishment of strong collective institutions – such as socialist parties and trade unions – that aim to decipher the world for us. Whereas in liberal politics the voter knows best, and in liberal economics the customer is always right, in socialist politics the party knows best, and in socialist economics the trade union is always right. Authority and meaning still come from human experience – both the party and the trade union are composed of people and work to alleviate human misery – yet individuals must listen to the party and the trade union rather than to their personal feelings.

The market's second wild trait-almost-cycles-is prefigured in the story of Joseph. Pharaoh dreamed that seven fat cattle were feeding in the meadows, when seven lean kine rose out of the Nile and ate them. Likewise, seven scraggly ears of corn consumed seven plump ears. Joseph, a Hebrew slave, called the dreams prophetic: Seven years of famine would follow seven years of prosperity. He advised Pharaoh to stockpile grain for bad times to come. And when all passed as prophesied, "Joseph opened all the storehouses, and sold unto the Egyptians...And all countries came into Egypt to Joseph to buy corn; because that the famine was so sore in all lands." Given the profits he and Pharaoh must have made, one might call Joseph the first international arbitrageur. That pattern, familiar from Hurst's work on the Nile, also appears in markets. A big 3 percent change in IBM's stock one day might precede a 2 percent jump another day, then a 1.5 percent change, then a 3.5 percent move-as if the first big jumps were continuing to echo down the succeeding days' trading. Of course, this is not a regular or predictable pattern. But the appearance of one is strong. Behind it is the influence of long-range dependence in an otherwise random process-or, put another way, a long-term memory through which the past continues to influence the random fluctuations of the present.

Developing Conviction It sounds simple: “Think like an owner.” In fact, it is hard to do. It requires you to put yourself in the shoes of the decision maker. You may realize that you prefer not to be in those shoes. There’s too much pressure; there are too many considerations; there are too many constituencies. With all the complexity, constant change, and myriad of issues in the modern world, it may be easier to rationalize more narrow thinking: Dammit, it’s not my job! Yes, it is your job, if you want to be a leader. If it frustrates you, or makes you agonize, or even creates a heightened level of stress for you, then you need to get used to experiencing those feelings. The more you practice this, the better you’ll get at doing it. I would urge you to begin to believe and internalize the view that thinking like an owner is central to your effectiveness in your job. Thinking like an owner means getting to conviction. “Conviction” is meant to describe a threshold level beyond which you feel a high level of confidence about what you truly believe should be done. Many leaders spend their lives striving to get to conviction about what they would do in a particular situation. The reality is that, much of the time, they may not have a strong point of view. They keep gathering information, agonizing, and assessing until they reach a threshold level of confidence.

Bodisham insisted upon a series of conferences with practically all the Group present and participating. The egg of the world revolution was indeed incubated in meetings very like tutorial classes. Our dramatic and romantic dispositions would have it otherwise, but that was the course reality chose to take. It was begotten of a sentence, it was fostered in talk. In the beginning was the Word. There is no strong, silent man in the history of the world renascence. "I've got so little to say," said Dreed, and he was the nearest approach to speechlessness in the Group. "All the more reason for coming to listen," said Rud. They had to understand each other, Bodisham urged, and to keep on understanding each other. "You have to talk a movement into being," he said, "and you have to keep it alert by talk. You have to write and keep on writing memoranda on the different expressions of our fundamental ideas, as fact challenges them. It is laborious but absolutely necessary." So long as Lenin lived, Bodisham argued, he wrote and talked and explained, and when he died progress in Russia turned its face to the wall. The hope went out of the Russian experiment. "You have to play the role of Lenin in our movement," said Bodisham. The Common-sense Party had to keep alive mentally even if it risked serious internal conflicts. Rigidity was a sign of death. Fixed creeds were the coffins of belief.

The alternative to violence is nonviolent resistance. This method was made famous in our generation by Mohandas K. Gandhi, who used it to free India from the domination of the British empire. Five points can be made concerning nonviolence as a method in bringing about better racial conditions. First, this is not a method for cowards; it does resist. The nonviolent resister is just as strongly opposed to the evil against which he protests as the person who uses violence. His method is passive or nonaggressive in the sense that he is not physically aggressive toward his opponent. But his mind and emotions are always active, constantly seeking to persuade the opponent that he is mistaken. This method is passive physically but strongly active spiritually; it is nonaggressive physically but dynamically aggressive spiritually. A second point is that nonviolent resistance does not seek to defeat or humiliate the opponent, but to win his friendship and understanding. The nonviolent resister must often express his protest through noncooperation or boycotts, but he realizes that noncooperation and boycotts are not ends themselves; they are merely means to awaken a sense of moral shame in the opponent. The end is redemption and reconciliation. The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness. A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who are caught in those forces. It is evil we are seeking to defeat, not just the persons victimized by evil. Those of us who struggle against racial injustice must come to see that the basic tension is not between races. As I like to say to the people in Montgomery, Alabama: ‘The tension in this city is not between white people and Negro people. The tension is at bottom between justice and injustice, between the forces of light and the forces of darkness. And if there is a victory it will be a victory not merely for fifty thousand Negroes, but a victory for justice and the forces of light. We are out to defeat injustice and not white persons who may happen to be unjust.’ A fourth point that must be brought out concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. At the center of nonviolence stands the principle of love. In struggling for human dignity, the oppressed people of the world must not allow themselves to become bitter or indulge in hate campaigns. To retaliate with hate and bitterness would do nothing but intensify the hate in the world. Along the way of life, someone must have sense enough and morality enough to cut off the chain of hate. This can be done only by projecting the ethics of love to the center of our lives.

Practical as ever, Clinton invited me to the White House a mere three weeks after the election. During the election campaign I had of course strongly criticized the Oslo agreements. This created an obvious dilemma for me. On the one hand, governments are guided by the continuity of international agreements. On the other, this agreement was seriously flawed and compromised Israel’s security. I resolved the issue by saying that despite my grave reservations, I would honor the agreements under two conditions: Palestinian reciprocity and Israeli security. As Oslo was to be carried out in stages, I would proceed to the next stage, known as the Hebron Agreement, only if the Palestinians kept their side of the bargain, foremost on matters relating to security. I insisted that the Palestinians live up to their pledge to rein in terrorism and to jail Hamas terrorists. If they did their part, I would do mine. “If they’ll give, they’ll get” was the way I put it, along with a corollary: “If they won’t give, they won’t get.”2 With the exception of the hard right who wanted me to tear up the Oslo agreement outright, most right-of-center and centrist opinion agreed with my policy. Israelis were tired of voluntarily ceding things to the Palestinians and receiving terror in return. I explained all this to Clinton when we met in the White House. He asked me if I would honor the Hebron Agreement. I said that under the twin principles of reciprocity and security I would.

José Martí, born on January 28, 1853, is known as the George Washington of Cuba, or is perhaps better identified with Simon Bolivar, the liberator of South America. Although he admired and visited the United States, José Martí realized that not only would he have to free his country from Spain, he would also have to prevent the United States from interfering in Cuba’s internal affairs. By his admirers, he was considered a great Latin American intellectual, and his newspaper Patria became the voice of “Cuban Independence.” After years of suppression, the Cuban struggle for independence began in 1868. At the age of 17, José Martí was jailed in Cuba and then exiled to Spain because of his revolutionary activities. It was during this time in his life that he published a pamphlet describing the atrocities he had experienced while being imprisoned in Cuba. He strongly believed in racial equality and denounced the horrors of people having to live under a dictatorship. In 1878, Martí was allowed to return to Cuba under a general amnesty, but was once again banished from Cuba after being accused of conspiracy against the Spanish authorities. From 1881 to 1895, he lived and worked in New York City. Moving to Florida, he organized forces for a three-pronged attack supporting the smoldering Cuban War of Independence. It was during one of the first battles that he was killed at the Battle of Dos Ríos in Cuba, and thus became a national hero and martyr when he was only 42 years old.

Realistically speaking, every teenaged girl spends a lot of time convinced that something is deeply, profoundly wrong with her, and I was no exception. All the world hates a girl, in special and vicious ways that goes way beyond even the mountain of shit we shovel onto young dudes. They get toxic masculinity and we get “you throw like a girl” and “scream like a girl” and “you’re such a pretty girl.” Mansplaining and creepers on BART and whistling out of car windows. I internalized the full measure of girl-hating, hating the sound of my recorded voice, the sight of my photographed face, my own body in the mirror. I hated my handwriting, the loopy letters I’d taught myself to draw when we first moved to America and I’d had to unlearn Russian and figure out the strange English glyphs all the perfect girls could write perfectly. I hated my hair and the way I walked. I hated my tits and I hated my bras. I hated my mother and I hated all the girls in the world, more than anything. Even more than boys. I don’t believe I was special in this regard. There’s a lot of self-hating girls out there in the world. We’re the secret, seething, silent majority. Some starve. Some cut. Some try to screw their way to happiness. Me, I idolized strong, powerful women who seemed to have risen above it all. Never mind that they were drunks or sadists or war criminals. They were leaning in, doin’ it for themselves, and that was what counted. Compared to being trapped in girlhood, alcoholism and war crimes were small potatoes. (less)

IN DISQUISITIONS of every kind, there are certain primary truths, or first principles, upon which all subsequent reasonings must depend. These contain an internal evidence which, antecedent to all reflection or combination, commands the assent of the mind. Where it produces not this effect, it must proceed either from some defect or disorder in the organs of perception, or from the influence of some strong interest, or passion, or prejudice. Of this nature are the maxims in geometry, that “the whole is greater than its part; things equal to the same are equal to one another; two straight lines cannot enclose a space; and all right angles are equal to each other.” Of the same nature are these other maxims in ethics and politics, that there cannot be an effect without a cause; that the means ought to be proportioned to the end; that every power ought to be commensurate with its object; that there ought to be no limitation of a power destined to effect a purpose which is itself incapable of limitation. And there are other truths in the two latter sciences which, if they cannot pretend to rank in the class of axioms, are yet such direct inferences from them, and so obvious in themselves, and so agreeable to the natural and unsophisticated dictates of common-sense, that they challenge the assent of a sound and unbiased mind, with a degree of force and conviction almost equally irresistible. The objects of geometrical inquiry are so entirely abstracted from those pursuits which stir up and put in motion the unruly passions of the human heart, that mankind, without difficulty, adopt not only the more simple theorems of the science, but even those abstruse paradoxes which, however they may appear susceptible of demonstration, are at variance with the natural conceptions which the mind, without the aid of philosophy, would be led to entertain upon the subject. The infinite divisibility of matter, or, in other words, the infinite divisibility of a finite thing, extending even to the minutest atom, is a point agreed among geometricians, though not less incomprehensible to common-sense than any of those mysteries in religion, against which the batteries of infidelity have been so industriously leveled. But in the sciences of morals and politics, men are found far less tractable. To a certain degree, it is right and useful that this should be the case. Caution and investigation are a necessary armor against error and imposition. But this untractableness may be carried too far, and may degenerate into obstinacy, perverseness, or disingenuity. Though it cannot be pretended that the principles of moral and political knowledge have, in general, the same degree of certainty with those of the mathematics, yet they have much better claims in this respect than, to judge from the conduct of men in particular situations, we should be disposed to allow them. The obscurity is much oftener in the passions and prejudices of the reasoner than in the subject. Men, upon too many occasions, do not give their own understandings fair play; but, yielding to some untoward bias, they entangle themselves in words and confound themselves in subtleties.

I built, of blocks, a town three hundred thousand strong, whose avenues were paved with a wine-colored rug and decorated by large leaves outlined inappropriately in orange, and on this leafage I'd often park my Tootsie Toy trucks, as if on pads of camouflage, waiting their deployment against catastrophes which included alien invasions, internal treachery, and world war. It was always my intention, and my conceit, to use up, in the town's construction, every toy I possessed: my electronic train, of course, the Lincoln Logs, old kindergarten blocks—their deeply incised letters always a problem—the Erector set, every lead soldier that would stand (broken ones were sent to the hospital), my impressive array of cars, motorcycles, tanks, and trucks—some with trailers, some transporting gas, some tows, some dumps—and my squadrons of planes, my fleet of ships, my big and little guns, an undersized group of parachute people (looking as if one should always imagine them high in the sky, hanging from threads), my silversided submarines, along with assorted RR signs, poles bearing flags, prefab houses with faces pasted in their windows, small boxes of a dozen variously useful kinds, strips of blue cloth for streams and rivers, and glass jars for town water towers, or, in a pinch, jails. In time, the armies, the citizens, even the streets would divide: loyalties, friendships, certainties, would be undermined, the city would be shaken by strife; and marbles would rain down from formerly friendly planes, steeples would topple onto cars, and shellfire would soon throw aggie holes through homes, soldiers would die accompanied by my groans, and ragged bands of refugees would flee toward mountain caves and other chairs and tables.

In an internal panic, I picked up the phone and hurriedly pushed redial. I had to catch Rhonda the Realtor, had to tell her wait, hold off, don’t let it go, I’m not sure, hang on, give me another day…or two…or three. But when the numbers finished dialing, I heard no ringing; instead, in a perfect moment of irony, coincidence, and serendipity, I heard Marlboro Man’s voice on the other end. “Hello?” he asked. “Oh,” I replied. “Hello?” “Hey, you,” he replied. So much for calling Rhonda the Realtor. Three seconds into the phone call, Marlboro Man’s voice had already taken hold. His voice. It weakened my knees, destroyed my focus, ruined my resolve. When I heard his voice, I could think of nothing but wanting to see him again, to be in his presence, to drink him in, to melt like butter in his impossibly strong arms. When I heard his voice, Chicago became nothing but a distant memory. “What’re you up to?” he continued. I could hear cattle in the background. “Oh, just getting a few things done,” I said. “Just tying up a few loose ends.” “You’re not moving to Chicago today, are you?” he said with a chuckle. He was only halfway joking. I laughed, rolling over in my bed and fiddling with the eyelet ruffle on my comforter. “Nope, not today,” I answered. “What are you doing?” “Coming to pick you up in a little bit,” he said. I loved it when he took charge. It made my heart skip a beat, made me feel flushed and excited and thrilled. After four years with J, I was sick and tired of the surfer mentality. Laid-back, I’d discovered, was no longer something I wanted in a man. And when it came to his affection for me, Marlboro Man was anything but that. “I’ll be there at five.” Yes, sir. Anything you say, sir. I’ll be ready. With bells on.

He was in love with France before he even reached Paris. Jefferson’s work in Europe offered him a new battlefield in the war for American union and national authority that he had begun in the Congress. His sojourn in France is often seen as a revolutionary swoon during which he fell too hard for the foes of monarchy, growing overly attached to—and unhealthily admiring of—the French Revolution and its excesses. Some of his most enduring radical quotations, usually considered on their own with less appreciation of the larger context of Jefferson’s decades-long political, diplomatic, and philosophical careers, date from this era. His relationship to France and to the French, however, should be seen for what it was: a political undertaking in which Jefferson put the interests of America first. He was determined to create a balance of global power in which France would help the United States resist commercial and possible military threats from the British.5 From the ancien régime of Louis XVI and Marie-Antoinette to the French Revolution to the Age of Napoleon, Jefferson viewed France in the context of how it could help America on the world stage.6 Much of Jefferson’s energy was spent striving to create international respect for the United States and to negotiate commercial treaties to build and expand American commerce and wealth. His mind wandered and roamed and soared, but in his main work—the advancement of America’s security and economic interests—he was focused and clear-headed. Countries earned respect by appearing strong and unified. Jefferson wanted America to be respected. He, therefore, took care to project strength and a sense of unity. The cause of national power required it, and he was as devoted to the marshaling of American power in Paris as he had been in Annapolis. E

The other important aspect of the “interoceptive inference” view is that the purpose of perceiving the body from within has little to do with figuring out what’s there. My brain couldn’t care less that my internal organs are objects with particular locations within my body. The only thing that’s important about my internal physiology is that it works, that it keeps me alive. The brain cares primarily about control and regulation of the body’s internal state. So perceptual predictions for the body’s interior are of a very different kind: they’re instrumental, they’re control-oriented, they’re not epistemic, they’re not to do with “finding out.” For me, this is suggestive of why our experiences of being a body have this nonobject-based phenomenological character, compared to our experiences of the outside world. More speculatively, there is the idea that all forms of perception, conscious and unconscious, derive from this fundamental imperative for physiological regulation. If we understand that the original (evolutionary) purpose of predictive perception was to control and regulate the internal state of the body, and that all the other kinds of perceptual prediction are built on that evolutionary imperative, then ultimately the way we perceive the outside world is predicated on these mechanisms that have their primary objective in the regulation of an internal bodily state. This idea is really important for me, because it gets away from pretheoretical associations of consciousness and perception with cognition, with language, and maybe also with social interaction—all “higher order” properties of cognition. Instead, it grounds consciousness and perception much more strongly in the basic mechanisms of life. It might not just be that life provides a nice analogy with consciousness in terms of hard problems and mysteries, but that there are actually deep obligate connections between mechanisms of life and the way we perceive, consciously and unconsciously, ourselves and the world.

These four changes—in the nature of work, education, social values, and communication technology—make it harder for dictators to dominate citizens in the old way. Harsh laws and bureaucratic regulations provoke furious responses from previously docile groups. These groups have new skills and networks that help them resist. At the same time, violent repression and comprehensive censorship destroy the innovation now central to progress. Eventually, the expansion of the highly educated, creative class, with its demands for self-expression and participation, makes it difficult to resist a move to some form of democracy. But so long as this class is not too large and the leader has the resources to co-opt or censor its members, an alternative is spin dictatorship. At least for a while, the ruler can buy off the informed with government contracts and privileges. So long as they stay loyal, he can tolerate their niche magazines, websites, and international networking events. He can even hire the creative types to design an alternative reality for the masses. This strategy will not work against a Sakharov. But Sakharovs are rare. With a modern, centrally controlled mass media, they pose little threat. Co-opting the informed takes resources. When these run low, spin dictators turn to censorship, which is often cheaper. They need not censor everything. All that really matters is to stop opposition media reaching a mass audience. And here the uneven dynamics of cultural change help. Early in the postindustrial era, most people still have industrial-era values. They are conformist and risk averse. The less educated are alienated from the creative types by resentment, economic anxiety, and attachment to tradition. Spin dictators can exploit these sentiments, rallying the remaining workers against the “counterculture” while branding the intellectuals as disloyal, sacrilegious, or sexually deviant. Such smears inoculate the leader’s base against opposition revelations. As long as the informed are not too strong, manipulation works well. Dictators can resist political demands without destroying the creative economy or revealing their own brutality to the public.

To this point, Sen. Rand Paul of Kentucky has been the Republican flavor of the year. Events from the IRS scandal to NSA revelations to the Obamacare train wreck have corroborated libertarian suspicions of federal power. And Paul has shown serious populist skills in cultivating those fears for his political benefit. For a while, he succeeded in a difficult maneuver: Accepting the inheritance of his father's movement while distancing himself from the loonier aspects of his father's ideology. But now Rand Paul has fallen spectacularly off the tightrope. It turns out that a senior member of his Senate staff, Jack Hunter, has a history of neo-Confederate radio rants. And Paul has come to the defense of his aide. . . . This would not be the first time that Paul has heard secessionist talk in his circle of confederates--I mean, associates. His father has attacked Lincoln for causing a "senseless" war and ruling with an "iron fist." Others allied with Paulism in various think tanks and websites have accused Lincoln of mass murder and treason. For Rand Paul to categorically repudiate such views and all who hold them would be to excommunicate a good portion of his father's movement. This disdain for Lincoln is not a quirk or a coincidence. Paulism involves more than the repeal of Obamacare. It is a form of libertarianism that categorically objects to 150 years of expanding federal power. . . . Not all libertarians, of course, view Appomattox as a temporary setback. A libertarian debate on the topic: "Lincoln: Hero or Despot?" would be two-sided, lively and well attended. But Paulism is more than the political expression of the Austrian school of economics. It is a wildly ambitious ideology in which Hunter's neo-Confederate views are not uncommon. What does this mean for the GOP? It is a reminder that, however reassuring his manner, it is impossible for Rand Paul to join the Republican mainstream. The triumph of his ideas and movement would fundamentally shift the mainstream and demolish a century and a half of Republican political history. The GOP could no longer be the party of Reagan's internationalism or of Lincoln's belief in a strong union dedicated to civil rights.

Vitamin D3 boasts a strong safety profile, along with broad and deep evidence that links it to brain, metabolic, cardiovascular, muscle, bone, lung, and immune health. New and emerging research suggests that vitamin D supplements may also slow down our epigenetic/biological aging.29, 30 2. Omega-3 fish oil: Over the last thirty years or so, the typical Western diet has added more and more pro-inflammatory omega-6 polyunsaturated fatty acids versus anti-inflammatory omega-3 PUFAs. Over the same period, we’ve seen an associated rise in chronic inflammatory diseases, including obesity, cardiovascular disease, rheumatoid arthritis, and Alzheimer’s disease. 31 Rich in omega-3s, fish oil is another incredibly versatile nutraceutical tool with multi-pronged benefits from head to toe. By restoring a healthier PUFA ratio, it especially helps your brain and heart. Regular consumption of fatty fish like salmon has been linked to a lower risk of congestive heart failure, coronary heart disease, sudden cardiac death, and stroke.32 In an observational study, omega-3 fish oil supplementation was also associated with a slower biological clock.33 3. Magnesium deficiency affects more than 45 percent of the U.S. population. Supplements can help us maintain brain and cardiovascular health, normal blood pressure, and healthy blood sugar metabolism. They may also reduce inflammation and help activate our vitamin D. 4. Vitamin K1/K2 supports blood clotting, heart/ blood vessel health, and bone health.34 5. Choline supplements with brain bioavailability, such as CDP-Choline, citicoline, or alpha-GPC, can boost your body’s storehouse of the neurotransmitter acetylcholine and possibly support liver and brain function, while protecting it from age-related insults.35 6. Creatine: This one may surprise you, since it’s often associated with serious athletes and fitness buffs. But according to Dr. Lopez, it’s “a bona fide arrow in my longevity nutraceutical quiver for most individuals, and especially older adults.” As a coauthor of a 2017 paper by the International Society for Sports Nutrition, Dr. Lopez, along with contributors, stated that creatine not only enhances recovery, muscle mass, and strength in connection with exercise, but also protects against age-related muscle loss and various forms of brain injury.36 There’s even some evidence that creatine may boost our immune function and fat and carbohydrate metabolism. Generally well tolerated, creatine has a strong safety profile at a daily dose of three to five grams.37 7.

But there were problems. After the movie came out I couldn’t go to a tournament without being surrounded by fans asking for autographs. Instead of focusing on chess positions, I was pulled into the image of myself as a celebrity. Since childhood I had treasured the sublime study of chess, the swim through ever-deepening layers of complexity. I could spend hours at a chessboard and stand up from the experience on fire with insight about chess, basketball, the ocean, psychology, love, art. The game was exhilarating and also spiritually calming. It centered me. Chess was my friend. Then, suddenly, the game became alien and disquieting. I recall one tournament in Las Vegas: I was a young International Master in a field of a thousand competitors including twenty-six strong Grandmasters from around the world. As an up-and-coming player, I had huge respect for the great sages around me. I had studied their masterpieces for hundreds of hours and was awed by the artistry of these men. Before first-round play began I was seated at my board, deep in thought about my opening preparation, when the public address system announced that the subject of Searching for Bobby Fischer was at the event. A tournament director placed a poster of the movie next to my table, and immediately a sea of fans surged around the ropes separating the top boards from the audience. As the games progressed, when I rose to clear my mind young girls gave me their phone numbers and asked me to autograph their stomachs or legs. This might sound like a dream for a seventeen-year-old boy, and I won’t deny enjoying the attention, but professionally it was a nightmare. My game began to unravel. I caught myself thinking about how I looked thinking instead of losing myself in thought. The Grandmasters, my elders, were ignored and scowled at me. Some of them treated me like a pariah. I had won eight national championships and had more fans, public support and recognition than I could dream of, but none of this was helping my search for excellence, let alone for happiness. At a young age I came to know that there is something profoundly hollow about the nature of fame. I had spent my life devoted to artistic growth and was used to the sweaty-palmed sense of contentment one gets after many hours of intense reflection. This peaceful feeling had nothing to do with external adulation, and I yearned for a return to that innocent, fertile time. I missed just being a student of the game, but there was no escaping the spotlight. I found myself dreading chess, miserable before leaving for tournaments. I played without inspiration and was invited to appear on television shows. I smiled.

How about when you feel as if you are at a treacherous crossing, facing an area of life that hasn’t even been on the map until recently. Suddenly there it is, right in front of you. And so the time and space in between while you first get over the shock of it, and you have to figure out WHAT must be done feels excruciating. It’s a nightmare you can’t awaken from. You might remember this time as a kind of personal D-day, as in damage, devastation, destruction, damnation, desolation – maybe a difficult divorce, or even diagnosis of some formidable disease. These are the days of our lives that whole, beautiful chapters of life go up in flames. And all you can do is watch them burn. Until you feel as though you are left only with the ashes of it all. It is at this moment you long for the rescue and relief that only time can provide. It is in this place, you must remember that in just 365 days – you're at least partially healed self will be vastly changed, likely for the better. Perhaps not too unlike a caterpillar’s unimaginable metamorphosis. Better. Stronger. Wiser. Tougher. Kinder. More fragile, more firm, all at the same time as more free. You will have gotten through the worst of it – somehow. And then it will all be different. Life will be different. You will be different. It might or might not ever make sense, but it will be more bearable than it seems when you are first thrown, with no warning, into the kilns of life with the heat stoked up – or when you get wrapped up, inexplicably, through no choice of your own, in a dark, painfully constricting space. Go ahead, remind yourself as someone did earlier, who was trying miserably to console you. It will eventually make you a better, stronger person. How’d they say it? More beautiful on the inside… It really will, though. That’s the kicker. Even if, in the hours of your agony, you would have preferred to be less beautiful, wise, strong, or experienced than apparently life, fate, your merciless ex, or a ruthless, biological, or natural enemy that has attacked silently, and invisibly - has in mind for you. As will that which your God feels you are capable of enduring, while you, in your pitiful anguish, are yet dubious of your own ability to even endure, not alone overcome. I assure you now, you will have joy and beauty, where there was once only ashes. In time. Perhaps even more than before. It’s so hard to imagine and believe it when it’s still fresh, and so, so painful. When it hurts too much to even stand, or think, or feel anything. When you are in the grip of fear, and you remember the old familiar foe, or finally understand, firsthand, in your bones, what that actually means.

Kaffman (2009) described childhood victimization as a "silent epidemic", and Finkelhor, Turner, Ormrod, and Hamby (2010) reported that children are the most traumatized class of humans around the globe. The findings of these researchers are at odds with the view that children have protected status in most families, societies, and cultures. Instead, Finkelhor reports that children are prime targets and highly vulnerable, due principally to their small size, their physical and emotional immaturity with its associated lack of control, power and resources; and their related dependency on caregivers. They are subjected to many forms of exploitation on an ongoing basis, imposed on them by individuals with greater power, strength, knowledge, and resources, many of whom are, paradoxically and tragically, responsible for their care and welfare. These traumas are interpersonal in nature and involve personal transgression, violation and exploitation of the child by those who rely on the child's lesser physical abilities, innocence, and immaturity to intimidate, bully, confuse, blackmail, exploit, or otherwise coerce. In the worst-case scenario, a parent or other significant caregiver directly and repeatedly abuses a child or does not respond to or protect a child or other vulnerable individual who is being abused and mistreated and isolates the child from others through threats or with direct violence. Consequently, such an abusive, nonprotective, or malevolently exploitative circumstance (Chefetz has coined the term "attack-ment" to describe these dynamics) has a profound impact on victim's ability to trust others. It also affects the victim's identity and self-concept, usually in negative ways that include self-hatred, low self-worth, and lack of self-confidence. As a result, both relationships, and the individual's sense of self and internal states (feelings, thoughts, and perceptions) can become sources of fear, despair, rage, or other extreme dysphoria or numbed and dissociated reactions. This state of alienation from self and others is further exacerbated when the occurrence of abuse or other victimization involves betrayal and is repeated and becomes chronic, in the process leading the victim to remain in a state of either hyperarousal/anticipation/hypervigilance or hypoarousal/numbing (or to alternate between these two states) and to develop strong protective mechanisms, such as dissociation, in order to endure recurrences. When these additional victimizations recur, they unfortunately tend to escalate in severity and intrusiveness over time, causing additional traumatization (Duckworth & Follette, 2011). In many cases of child maltreatment, emotional or psychological coercion and the use of the adult's authority and dominant power rather than physical force or violence is the fulcrum and weapon used against the child; however, force and violence are common in some settings and in some forms of abuse (sometimes in conjunction with extreme isolation and drugging of the child), as they are used to further control or terrorize the victim into submission. The use of force and violence is more commonplace and prevalent in some families, communities, religions, cultural/ethnic groups, and societies based on the views and values about adult prerogatives with children that are espoused. They may also be based on the sociopathy of the perpetrators.

3 INCIDENT IN THE ENGLISH CHANNEL Not long afterwards, a Belgian ferry, the Oudenbourg, was steaming its way from Ostende to Ramsgate. In the straits of Dover the duty officer noticed that half a mile south of its usual course there was something going on in the water. He could not be sure that there was no-one drowning there and so he ordered a change of course down to where the perturbance was taking place. Two hundred passengers on the windward side of the ship were shown a very strange spectacle: in some places a vertical jet of water shot out from the surface, and in some of those vertical jets there could be seen something like a black body thrown up with it; the surface of the sea for one or two hundred yards all around was tossing and seething wildly while, from the depths, a loud rattling and humming could be heard. "It was as if there was a small volcano erupting under the sea." As the Oudenbourg slowly approached the place an enormous wave rose about ten yards ahead of it and a terrible noise thundered out like an explosion. The entire ship was lifted violently and the deck was showered with a rain of water that was nearly boiling hot; and landing on the deck with the water was a strong black body which writhed and let out a sharp loud scream; it was a newt that had been injured and burnt. The captain ordered the ship full steam astern so that the ship would not steam straight into the middle of this turbulent Hell; but the water all around had also begun to erupt and the surface of the sea was strewn with pieces of dismembered newts. The ship was finally able to turn around and it fled northwards as fast as possible. Then there was a terrible explosion about six hundred yards to the stern and a gigantic column of water and steam, perhaps a hundred yards high, shot out of the sea. The Oudenbourg set course for Harwich and sent out a radio warning in all directions: "Attention all shipping, attention all shipping! Severe danger on Ostende-Ramsgate lane. Underwater explosion. Cause unknown. All shipping advised avoid area!" All this time the sea was thundering and boiling, almost as if military manoeuvres had been taking place under the water; but apart from the erupting water and steam there was nothing to see. From both Dover and Calais, destroyers and torpedo boats set out at full steam and squadrons of military aircraft flew to the site of the disturbance; but by the time they got there all they found was that the surface was discoloured with something like a yellow mud and covered with startled fish and newts that had been torn to pieces. At first it was thought that a mine in the channel must have exploded; but once the shores on both sides of the Straits of Dover had been ringed off with a chain of soldiers and the English prime-minister had, for the fourth time in the history of the world, interrupted his Saturday evening and hurried back to London, there were those who thought the incident must be of extremely serious international importance. The papers carried some highly alarming rumours, but, oddly enough, this time remained far from the truth; nobody had any idea that Europe, and the whole world with it, stood for a few days on the brink of a major war. It was only several years later that a member of the then British cabinet, Sir Thomas Mulberry, failed to be re-elected in a general election and published his memoirs setting out just what had actually happened; but by then, though, nobody was interested.

You are familiar with The Decline of the West, in which Oswald Spengler takes note of the current decadence of painting, as well as literature and music, and concludes that the end of our cultural epoch has arrived. He is a philosopher, but one descended from the natural sciences. He arranges observations, he records insights and knowledge. He takes a graphic view of history. And if he sees that a line curves downward, he considers the trend a proven fact, so that zero must be reached at a particular time and place. And that moment represents the end, the decline of the West! "But his graphing has no bearing on any of my ideas and plans as architect and politician. I study the reasons why the line curves downward, and I try to remove the causes. But at the same time, I examine the reasons why at an earlier time the line curved upward! And then I set out to restore the conditions of that day, to awake anew the creative wall of that time, and to bring about a new crest in the constantly fluctuating curve of history. "No doubt about it! Our culture has entered on stagnation, it looks like old age. But the reasons for this state do not lie in the fact that it has genuinely passed its manhood, but rather that the upholders of this culture, the Germanic-European peoples, have neglected it and have turned their attention to material tasks, to technology, industry, to hunger for material possessions, to rapacity, and to an economic egocentrism that overwhelms everything else. All their thinking and striving reaches its only climax in account books and in the outward show of the worldly goods they possess. "I am overcome with disgust, a vexing scorn, when I see the way such people live and behave! [ . . . ] But thank God, it is only the top ten thousand who think along these lines. It is true that the whole of the bourgeoisie is already strongly infected and sickly. But bourgeois youth are still healthy and can be shown the way back to nature, to a higher development, to new cultural will, provided only that they do not become enmeshed in the treadmill of meaningless and wholly materialistic contemporary life, only to drown either in the cupidity of business or in the tedium of the middle-class workaday routine or in the corruption of the big city. “If we succeed in replacing the egocentric cupidity of business with a socialist communal wall and a work-affirming responsibility for the common-weal; in abolishing the tedium of middle-class workaday monotony by substituting for it the potential enjoyment of personal liberty, the beauty of nature, the splendor of our own Fatherland and the thousandfold diversity of the rest of the world; and if we put an end to the corruption of omnipresent degeneracy, bred in the warrens of buildings and on the asphalt streets of the cities of millions - then the road is clear to a new life, to a new creative will, to a new flight of the free, healthy spirit and mind. And then, my dear Herr Roselius, your bricks will form themselves into entirely new shapes all by themselves. Temples of life will be built, cathedrals of a higher cult will be raised, and even thousands of years later, the walls will bear witness to the exalted times out of which even more exalted ones were bom!” When Roselius had left Hitler’s room with me, he took my hand and said: “Wagener, I thank you for having made this hour possible. What a man! And how small we feel, concerned as we are with those things that preoccupy us! But now I know' what I have to do! In spite of my sixty years, I have only one goal: to join in the work of helping the young people and the German Volk to find internal and external freedom!

Companies should utilize the CSIPP™ framework whenever they face crises. The 12 elements of CSIPP™, or Crisis Solution Internal Philosophy and Practice, include: 1. Immunity (Immune Systems): Organizations, akin to living organisms, possess inherent vulnerabilities. The CSIPP™ framework advocates for the establishment of proactive and self-regulating systems within an organization which autonomously identify, respond to, and mitigate threats, thereby enhancing the organization's resilience and adaptability. 2. Surveillance: Organizations need to cultivate a culture of informed awareness. This entails the implementation of judicious surveillance mechanisms to gather both internal and external intelligence. Such insights empower organizations to preemptively identify potential risks and opportunities, enabling more agile and effective decision-making. Data serves as the lifeblood of CSIPP™. It is imperative that organizations prioritize the collection, analysis, and interpretation of relevant data. This data-driven approach facilitates evidence-based decision-making, informed risk assessments, and the optimization of crisis response strategies. 3. Decisiveness: Decisiveness is particularly important during times of crisis. Leaders must be able to gather and synthesize the data, and make quick and definite decisions to move the organization forward. 4. Capital Reserves/Liquidity: Financial preparedness is a cornerstone of crisis management. Organizations must maintain adequate reserves of liquid capital to navigate unforeseen challenges. Moreover, they should proactively identify internal assets, both tangible and intangible, that can be readily redeployed in times of crisis. 5. Communication: Effective communication is pivotal during a crisis. Organizations should establish a comprehensive communication plan encompassing all stakeholders - employees, customers, investors, and the community at large. This plan should ensure timely, transparent, and accurate information dissemination, fostering trust and mitigating the spread of misinformation. 6. Response: The ability to respond swiftly and decisively is critical in crisis situations. Organizations must develop well-defined response protocols that outline roles, responsibilities, and escalation procedures. Regular drills and simulations can enhance preparedness and ensure a coordinated response. 7. Risk Evaluation: A continuous process of risk evaluation and assessment is essential. Organizations need to proactively identify, analyze, and prioritize potential risks based on their likelihood and potential impact. This enables the development of targeted mitigation strategies and contingency plans. 8. Leadership: Strong and decisive leadership is indispensable during a crisis. Leaders must be able to make difficult decisions under pressure, communicate effectively, and inspire confidence in their teams. A clear chain of command and delegation of authority are vital for effective crisis management. 9. Readiness (Drills/Training): All individuals likely to be involved in crisis response should receive comprehensive training and participate in regular drills. This ensures that they are familiar with their roles, responsibilities, and the organization's crisis management protocols. 10. Post-Crisis Analysis: Following a crisis, it is crucial to conduct a thorough post-mortem analysis. This involves evaluating the organization's response, identifying lessons learned, and implementing corrective actions to improve future crisis management efforts. 11. Nuanced Adjustment: Crisis management is not a one-size-fits-all endeavor. Organizations need to be adaptable and flexible, adjusting their strategies and tactics as the situation evolves. 12. Protocol: Clear and well-defined protocols are the backbone of effective crisis management. Organizations should establish a set of standard operating procedures (SOPs) that outline the steps to be taken in various crisis scenarios.

Some Buddhists equate excessive thinking to like the internal chatter of a monkey. It never stops, even when you strongly desire peace of mind.

The twanging of life Thirteenth part : The essence of the beauty is unity in variety We are only able to contempt and treat people in a bad way, when we forget that the other person belongs to us and to the society as well as we too, when we only forget that in the form of doing the action, there is a strong relationship between the subject and the object so avarice, violence, egoism, sadness and looking at others as pawns of market's chess to get money arise from losing their unity, from forgetting their spirit of cooperation and collaboration and then starting perceiving others in terms of their individual differences. A humanitarian action that isn't intended to be done can make a huge storm of humanity, a single word can give people the feeling of unity, just like every time when a person passes by you and you say for him "السلام عليكم" both of you start to feel like there is a candle within both of you turning into clemency, the more love, the more mercy and the more salaam you show on your face the more light is reflected form that candle, you should start thinking that, greeting the people is proclamations of peace, every time you say "السلام عليكم" to a stranger your heart admits over and over again that we are all united, what I am trying to say is, in your heart's deepest place where the onus of your ego are fallen to pieces and the enigma of your soul is infiltrated, you find the awareness isn't different in any way from what all others may find, the mutuality of Sudanese people is appeared as the sun in the morning but only when our own humanness is surpassed our own dishumanness by accepting that we are all one in the fact that we are all made of diversified differences. We are all equal in the fact that our own society is made by different tribes, we are all the same in the fact that we will never have the same colour, life, thinking, dreams, feelings and luxury, we are united by the reality that Sudan is able to combine all colours, all cultures, all tribes and all of us in the fact that every one believes his tribe and culture are distinguished and individual, we are compatible in the reality that we are all recaptured to this country by the same history, the same conditions of living and the longest river in the world that all of them together give us a light to shine the darkness that covers the sky to allow for us to walk as one hand in the right direction, we don't share the colours but we share the blood, we aren't equal in existence of happiness but we drink River Nile's water that keeps us alive, we are different in existence of tribes but we share the same air that is blended by our breath, so I am you as much as I am me and you are me as much as I am you. Finally swingeing internal ructions and overmuch narcissism of a society devastate the tissue of its unity, not the differences of that society, Lord Robin said that unity begins at home within family is the strength to survive and win the fight of life.

rather than respecting a strong internal instinct, we become fearful and look for assurances from others.

As an internationally frictionless private currency founded by millionaires and billionaires, Libra would mostly be used, not by individuals to buy goods and services — but by people like its founders to move capital with much greater ease. Evading capital controls is strongly promoted by the Bitcoin subculture as a use case for cryptocurrency — as Libra’s creators well know.

Today’s children breathe in the theory, habits, and idiosyncrasies of the internal combustion engine in their cradles, but then you started with the blank belief that it would not run at all, and sometimes you were right. Also, to start the engine of a modern car you do just two things, turn a key and touch the starter. Everything else is automatic. The process used to be more complicated. It required not only a good memory, a strong arm, an angelic temper, and a blind hope, but also a certain amount of practice of magic, so that a man about to turn the crank of a Model T might be seen to spit on the ground and whisper a spell.

Revolution at its roots, the radical at its best, is usually the culmination of decades, if not centuries, of agitation that combusts in a fateful moment. And then as soon as such a movement or revolution achieves its ends, members of the revolution set out to rebuild society, establish culture, set rules, and create a culture that preserves the change it has wrought against rival claims. Now, that doesn't mean there isn't internal dialogue, strong disagreements from within, and people calling each other traitors. That sort of hyperbole has often resulted in the attempt to deny legitimacy to the 'other'....

British and French monetary officials often resisted the creation of national central banks. Their nations having lost military and political influence, they suggested reforming existing currency boards that kept local currencies tied to the franc or the pound sterling. By contrast, unorthodox U.S. money doctors like the Federal Reserve Bank’s Robert Triffin encouraged and aided the creation of national central banks. Triffin understood the necessity of supporting economic nationalism that espoused a strong central bank in former European colonies in order to reorient their economies away from the colonizing metropole—and communist alternatives—and towards the international market.

We help international businesses identify market opportunities in Turkey, and work with them to gain a strong market share in the country.

Arise,awake and do not stop until the goal is reached. You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul. You cannot believe in God until you believe in yourself. We are what our thoughts have made us; so take care about what you think. Words are secondary. Thoughts live; they travel far. All the powers in the universe are already ours. It is we who have put our hands before our eyes and cry that it is dark. The world is the great gymnasium where we come to make ourselves strong. Condemn none: if you can stretch out a helping hand, do so. If you cannot, fold your hands, bless your brothers, and let them go their own way. All differences in this world are of degree, and not of kind, because oneness is the secret of everything. Truth can be stated in a thousand different ways, yet each one can be true. External nature is only internal nature writ large.

By 2006, they had created an international exemplar of interconnectedness. Estonian software engineers had not only created Skype; they were helping to build a new society, where the only rituals requiring you to show up in person and present a document were marriage, divorce, and buying property. Everything else was online—government, banking, finance, insurance, communications, broadcast and print media, the balloting for elections. Wi-Fi was strong, ever present, and free. People began to call their homeland e-Estonia. They had created the first country whose political and social architectures were framed by an internet infrastructure—and perhaps the most technologically sophisticated nation on earth. In April 2007, the authorities in Tallinn decided to move the Bronze Soldier from its pedestal to a military cemetery. Estonian patriots found it offensive, Russian nationalists came to Estonia to rally around it, and the statue became a flash point of confrontation. Russia’s foreign affairs minister, Sergey Lavrov, called the decision disgusting; he warned of serious consequences for Estonia. An angry mob of Russians ran riot in the capital. In Moscow, young thugs laid siege to the Estonian embassy and forced it to shut down. And then Putin waged political warfare in a way that made Estonia’s strength its weakness.

In Rome, the person in charge of equipollenza, or training equivalency, was located at the Foreign Ministry. I got into that mass of marble by depositing my passport at the front desk, and was escorted through dimly-lit halls wearing a temporary ID badge on my lapel and clutching my little pile of documents. The diminutive official took a glance at my grimy Xeroxes and harrumphed a little laugh through his moustache. The colleague at the New York Consulate had unfortunately gotten several things wrong, he said. First a procedural error: the “authenticating” squiggles on the back of the copies were meaningless. They didn’t even vouch for the accuracy of the photocopying, much less prove the validity of the originals. All the documents would have to be sent back and scattered around the USA for proper authentication, by local Italian consulates. For example, the Italian Consul in Boston had to testify that Harvard was a degree-granting university. Second, the Consular list had omitted a crucial document, the Certificate of Existence in Life. No, the mere observation of me stamping my foot and tearing my hair was not, for the Italian government, sufficient proof that I existed. Yes, a nonexistent person was unlikely to be asking for an Italian medical license, but rules were rules. The Consulate’s final error was a bit of misinformation, bred, perhaps, of tenderheartedness. All these documents couldn’t possibly get me an Italian license. They would merely get me a toehold in the University where they might, at best, be alchemized into an Italian medical degree, but an actual license would be another and rather more difficult question. This was my first lesson in Italian bureaucracy. The Consular official in New York clearly hadn’t had the faintest idea what she was doing and no intention of trying to find out, but she had found me too simpatica to disappoint—a sentiment not strong enough to keep her from abandoning my application to gather dust. By this time various shady sources such as Italian medical professors and representatives of international foundations had suggested an alternative to my quest for the holy grail of doctorly legitimacy: just hang out a shingle and to hell with the license. Unfortunately, I’m such a coward that climbing on a bus without a ticket gives me palpitations, so practicing without a license would be a degree of “transgression” (as the Italians call it) far beyond my talents.

Bearing in mind these lessons from success in Colombia, the next time an American president is urged to intervene in a Third World country’s internal conflict, stabilize the situation, or improve governance, he or she should ask these questions: Do we have a strong, competent, reasonably honest local leader committed to democracy and the rule of law with whom to partner? Are there existing indigenous institutions and capabilities on which to build? With our help, can the country’s military and police be strengthened sufficiently to carry the burden of the fight? Is the effort likely to be protracted, and if so, what is the prospect for long-term U.S. public and congressional support? Can we bring to bear a wide array of U.S. instruments of power in order to achieve our objectives without American forces being directly engaged in combat? Will we have the discipline to keep the number of U.S. military in-country small, forcing the locals to carry the burden of the fight?

Many Israelis expressed reservations about the removal of the civilians from Lydda and Ramle. One party leader did not accept Allon’s position that strategic needs justified the removal of thousands of women, children, and old men from their homes. A hardened military leader of the operation recalled his conflicting emotions: “For years you’ve trained for this day,” he explained. “You’ve been told there is an inevitable war coming. You’ve been told that the Arabs will have to go. And yet you are in shock. In Lydda, the war is as cruel as it can be. The killing, the looting, the feelings of rage and revenge. Then the column marching. And although you are strong and well-trained and resilient, you experience some sort of mental collapse. You feel the humanist education you received collapsing.”21 Like Deir Yassin, Lydda remains one of the most controversial episodes in Israel’s history, causing much debate and internal anguish to this day, and continued condemnation from the Palestinians, more proof in their eyes of Zionist aggression.

I refuse to believe that you cannot be both compassionate and strong.

International politics is not unlike the jungle: smaller and weaker animals require acute intelligence, sensitive antennae, and nimbleness of footing to assure their own self-preservation; the strong—such as elephants—need pay less attention to ambient conditions and can often do as they wish, and others will get out of the way. Power also brings a certain arrogance: the belief that we can control the situation, we are in charge, we can persuade or intimidate with ease—or so we think.

At school, the DARE program brought friendly police officers into our classrooms to convince us that drug abuse was everywhere, a mortal threat, and that only the weakest, most morally bankrupt individuals would succumb to it-the losers, those who didn't love themselves enough or weren't strong enough. I loved Mama through and through, but it was hard to to internalize the message.

Adults with ADHD as a group have often experienced more than their fair share of disappointments and frustrations associated with the symptoms of ADHD, in many cases not realizing the impact of ADHD has had on them. When you reflect on a history of low grades, forgetting or not keeping promises made to others, repeated exhortations from others about your unfulfilled potential and the need to work harder, you may be left with a self-view that “I’m not good enough,” “I’m lazy,” or “I cannot expect much from myself and neither can anyone else.” The end result of these repeated frustrations can be the erosion of your sense of self, what is often called low self-esteem. These deep-seated, enduring self-views, or “core beliefs” about who you are can be thought of as a lens through which you see yourself, the world, and your place in the world. Adverse developmental experiences associated with ADHD may unfairly color your lens and result in a skewed pessimistic view of yourself, at least in some situations. When facing situations in the here-and-now that activate these negative beliefs, you experience strong emotions, negative thoughts, and a propensity to fall into self-defeating behaviors, most often resignation and escape. These core beliefs might only be activated in limited, specific situations for some people with ADHD; in other cases, these beliefs color one’s perception in most situations. It should be noted that many adults with ADHD, despite feeling flummoxed by their symptoms in many situations, possess a healthy self-view, though there may be many situations that briefly shake their confidence. These core beliefs or “schema” develop over the course of time from childhood through adulthood and reflect our efforts to figure out the “rules for life” (Beck, 1976; Young & Klosko, 1994). They can be thought of as mental categories that let us impose order on the world and make sense of it. Thus, as we grow up and face different situations, people, and challenges, we make sense of our situations and relationships and learn the rubrics for how the world works. The capacity to form schemas and to organize experience in this way is very adaptive. For the most part, these processes help us figure out, adapt to, and navigate through different situations encountered in life. In some cases, people develop beliefs and strategies that help them get through unusually difficult life circumstances, what are sometimes called survival strategies. These old strategies may be left behind as people settle into new, healthier settings and adopt and rely on “healthy rules.” In other cases, however, maladaptive beliefs persist, are not adjusted by later experiences (or difficult circumstances persist), and these schema interfere with efforts to thrive in adulthood. In our work with ADHD adults, particularly for those who were undiagnosed in childhood, we have heard accounts of negative labels or hurtful attributions affixed to past problems that become internalized, toughened, and have had a lasting impact. In many cases, however, many ADHD adults report that they arrived at negative conclusions about themselves based on their experiences (e.g., “None of my friends had to go to summer school.”). Negative schema may lay dormant, akin to a hibernating bear, but are easily reactivated in adulthood when facing similar gaffes or difficulties, including when there is even a hint of possible disappointment or failure. The function of these beliefs is self-protective—shock me once, shame on you; shock me twice, shame on me. However, these maladaptive beliefs insidiously trigger self-defeating behaviors that represent an attempt to cope with situations, but that end up worsening the problem and thereby strengthening the negative belief in a vicious, self-fulfilling cycle. Returning to the invisible fences metaphor, these beliefs keep you stuck in a yard that is too confining in order to avoid possible “shocks.

The imagery of Mongol greatness received its clearest statement around 1390 by Geoffrey Chaucer, who had traveled widely in France and Italy on diplomatic business and had a far more international perspective than many of the people for whom he wrote. In The Canterbury Tales, the first book written in English, the story of the squire relates a romantic and fanciful tale about the life and adventures of Genghis Khan. This noble king was called Genghis Khan, Who in his time was of so great renown That there was nowhere in no region So excellent a lord in all things. He lacked nothing that belonged to a king. As of the sect of which he was born He kept his law, to which that he was sworn. And thereto he was hardy, wise, and rich, And piteous and just, always liked; Soothe of his word, benign, and honorable, Of his courage as any center stable; Young, fresh, and strong, in arms desirous As any bachelor of all his house. A fair person he was and fortunate, And kept always so well royal estate That there was nowhere such another man. This noble king, this Tartar Genghis Khan.

Despite the focus and intensity that he was feeling, the song always made him smile. ‘We’re one big performance away from doing it and lifting the trophy,’ he reminded himself quietly. It was fifty-five years since England had won a major international tournament, but here they were ahead of their final test against a strong Italy team. At last, there was the clatter of studs ahead of him and the line was moving. He heard the booming stadium speakers announce that the teams were on their way and, seconds later, he emerged onto the Wembley pitch with roars coming from all corners of the stadium. After all the preparation, with the goosebumps from the national anthem and the energy surging through his body, Declan tried to stay composed. England boss Gareth Southgate and the coaching staff had made that point again and again: don’t let the big occasion take you out of your usual rhythm. Declan squeezed in a couple more stretches

The apostle Paul had a strong and steady underlying consistency in his life. Consequently, he could let his external life change without internal distress because he was rooted and grounded in God. Most of us are not consistent spiritually because we are more concerned about being consistent externally.

In compassionate adepts, the brain’s insula begins to enlarge. The insula makes us aware of our internal emotional states and raises our level of attention to their signals. It also has rich connections to the heart and other visceral organs, allowing it to track and integrate signals coming from the body. In empathetic people, the insula responds strongly to the distress of others, just as though we were suffering ourselves. Activation of the temporoparietal junction (TPJ) indicates that we can see things from the perspective of another person. This allows us to put ourselves in their shoes and take their needs into consideration. 6.10. Empathy is a neurological event, not simply an emotional state. There’s a part of the anterior cingulate that lights up only when we’re contemplating actions that help others. It isn’t activated by outcomes that favor only us. This region is also associated with impulse control and decision-making; we can choose win-win options rather than the desire-driven cravings of the nucleus accumbens. When adepts are confronted by the suffering of others, the premotor cortex lights up. This means that the brain hasn’t just noticed the distress of a fellow being; it’s getting ready to take action. In experienced meditators, the nucleus accumbens shrinks. This structure, which we looked at in Chapter 3, is active in desire and addiction. Deactivation of the nucleus accumbens through empathetic connection equates to a weakening of self-centered attachment. Calming our emotions and focusing our attention, we’re no longer driven by our wants and compulsions, and the brain circuitry associated with this part of the reward circuit begins to wither. When training people in EcoMeditation retreats, I focus on the Empathy Network only after the first three networks are active. First I have them focus on self, then on just one other person. Only after that do we expand our compassion to the universal scale. That’s because thinking about other people can easily take us into mind wandering. People I love, people I don’t, and the things that happened to cause those feelings. Trying to be compassionate toward people who harmed us can lead us out of Bliss Brain. So I activate the Empathy Network only after the Attention Network is engaged. BRAIN CHANGE IS LIFE CHANGE The fact that blissful states, practiced consistently, become blissful traits is a profound gift to us human beings. It means that we aren’t condemned to live in the Caveman Brain with which evolution endowed us. That practice can evolve our brains, some parts slowly, some parts quickly, is a remarkable innovation.

As Wang Shouren, at the time an official in the Ministry of Works and later a major intellectual figure in the development of Ming interpretations of Confucianism, put it optimistically in a memorial on border security in 1500, "If I am sufficient, then the enemy becomes increasingly exhausted; if I am flourishing, then the enemy declines; if I am strong and vigorous, the enemy is increasingly bent, weak; if I am rested, then the enemy is increasingly exhausted; if I am strengthened, then the enemy is increasingly empty and weak; if I am sharp, then the enemy is increasingly dulled, and ineffectual "(Wang Shouren MCZY: 167).

As Wang Shouren, at the time an official in the Ministry of Works and later a major intellectual figure in the development of Ming interpretations of Confucianism, put it optimistically in a memorial on border security in 1500, "If I am sufficient, then the enemy becomes increasingly exhausted; if I am flourishing, then the enemy declines; if I am strong and vigorous, the enemy is increasingly bent, weak; if I am rested, then the enemy is increasingly exhausted; if I am strengthened, then the enemy is increasingly empty and weak; if I am sharp, then the enemy is increasingly dulled, and ineffectual "(Wang Shouren MCZY: 167).

We strongly recommend that anyone using this manual become familiar with the updated International Society for the Study of Trauma and Dissociation Treatment Guidelines for DID and DDNOS (ISSTD Treatment Guidelines, 2011).

Pell agreed, strongly backing the President in his controversies with the Foreign Service. FDR even went so far as to dissolve State’s Division of Eastern European Affairs, believing that the group was disloyal to the administration and was undermining efforts to strengthen international cooperation against the Axis.4

Lansing strongly objected to any introduction of the concept of “laws of humanity” and to trials of foreign leaders before any foreign or international court. International law, he contended, regulated relations among nations; it had no jurisdiction over what a state chooses to do to its own people.

In her passionate and meticulously argued book The Change, Australian feminist writer Germaine Greer suggests that society’s aversion to menopausal women is, more than anything, “the result of our intolerance for the expression of female anger.”5 But why do we find women’s rage so unacceptable, so threatening? It is for sure an attitude which is deeply embedded in the culture. Several studies conducted over the past few decades have reported that men who express anger are perceived to be strong, decisive, and powerful, while women who express the same emotion are perceived to be difficult, overemotional, irrational, shrill, and unfeminine. Anger, it seems, doesn’t fit at all with our cultural image of femininity, and so must be thoroughly suppressed whenever it is presumptuous enough to surface. One of the saddest findings of these studies is that this narrative is so deeply ingrained that it even exists among women — and we internalize it from an early age. Soraya Chemaly, American author of Rage Becomes Her: The Power of Women’s Anger, writes: Studies show that by the time most children are toddlers they already associate angry expressions with male faces … Girls and women, on the other hand, are subtly encouraged to put anger and other “negative” emotions aside, as unfeminine. Studies show that girls are frequently discouraged from even recognising their own anger, from talking about negative feelings, or being demanding in ways that focus on their own needs. Girls are encouraged to smile more, use their “nice” voices and sublimate how they themselves may feel in deference to the comfort of others. Suppressed, repressed, diverted and ignored anger is now understood as a factor in many “women’s illnesses,” including various forms of disordered eating, autoimmune diseases, chronic fatigue and pain.6 We hide our anger by refusing even to use the word — instead of saying we’re utterly furious, we talk about being “annoyed,” “upset,” or “irritated.” We take refuge in sarcasm, we nurse grudges, or we simply withdraw. And as a consequence of these actions and attitudes, anger is an emotion that, more often than not, makes women feel powerless — not just because we’ve been made to feel as if we’re not allowed to express it, but, accordingly, because we’ve never learned healthy ways to express it.

The River Between, by James Ngugi (later Ngugi wa Thiongo), redoes Heart of Darkness by inducing life into Conrad’s river on the very first page. ‘The river was called Honia, which meant cure, or bring-back-to-life. Honia river never dried: it seemed to possess a strong will to live, scorning droughts and weather changes. And it went on in the very same way, never hurrying, never hesitating. People saw this and were happy.’51 Conrad’s images of river, exploration, and mysterious setting are never far from our awareness as we read, yet they are quite differently weighted, differently—even jarringly—experienced in a deliberately understated, self-consciously unidiomatic and austere language. In Ngugi the white man recedes in importance—he is compressed into a single missionary figure emblematically called Livingstone—although his influence is felt in the divisions that separate the villages, the riverbanks, and the people from one another. In the internal conflict ravaging Waiyaki’s life, Ngugi powerfully conveys the unresolved tensions that will continue well after the novel ends and that the novel makes no effort to contain. A new pattern, suppressed in Heart of Darkness, appears, out of which Ngugi generates a new mythos, whose tenuous course and final obscurity suggest a return to an African Africa. And in Tayb Salih’s Season of Migration to the North, Conrad’s river is now the Nile, whose waters rejuvenate its peoples, and Conrad’s first-person British narrative style and European protagonists are in a sense reversed, first through the use of Arabic; second in that Salih’s novel concerns the northward voyage of a Sudanese to Europe; and third, because the narrator speaks from a Sudanese village.

Strong brands are an inside job. How your team feels about your brand is how everyone else will eventually feel too. It’s simple: there’s a limit to the amount of incoherence a brand can contain. Magnetic brands start inside. Make a conscious decision to build a culture, not a show. How you do internal things is how you do everything.

Criticism is often unwelcome for various reasons, but if we immediately go on the defensive, we can’t distinguish between valid, helpful criticism and unfair criticism. If you have an insecurity button that gets pushed when you are criticized, try to quell the automatic internal storm that erupts: “Who is she to criticize me?” “He thinks he knows better than I do.” “If I don’t respond strongly, she’ll think I’m admitting fault.” This reaction short-circuits the process of seeing whether the criticism has value and correcting the underlying problem.

It is not hard to draw parallels with the attitudes of the Allies in the 1919 Treaty of Versailles. France and Russia again took the radical line of not allowing any German economic recovery, nor letting it take the reins of its internal political life. The United States, in contrast, was more inclined to favour a gradual economic recovery, a gradual integration of Germany into the world’s political system and the adoption of its own forms of democratic government. Apart from the genuine conviction that the USA might have had in favour of liberal democratic principles and values, a strong dose of realism was also present in this policy.

it is also important to consider the sociological development of what the historian Philip Cushman calls the “empty self” that arose in this country after World War II. For Cushman, American individualism lost its soul at that point to the huge pressures of industrial capitalism. Whereas before the war our individualism was tempered by a strong ethic of community service, afterward that changed.4 The American Dream of ever-upward mobility, fueled by memories of the Great Depression and by increasingly pervasive national advertising, infused that war generation with a more selfish individualism. Their baby-boomer children inherited that perspective and, in addition, experienced less of the extended family and community-focused upbringing that their parents enjoyed. Many of us have lost our connection to connection.

1992—Sir John Whitmore published what is considered to be one of the founding texts of the coaching industry, Coaching for Performance[6]. I strongly recommend anyone who is a coach or intends to be, to read this book. 1995—The first professional association body to provide coaching standards was founded, the (ICF) International Coach Federation[7].

He considers this. “I remember after Gabe died, Margo wanted me to talk about Gabe and I just couldn’t. She didn’t understand how I could go to barbecues and Lakers games and seem like a normal person, but that first year I was in shock. Numb. I told myself, Keep moving, don’t stop. But the next year, when I woke up I’d want to die. I kept my game face on but I was bleeding internally, you know? I wanted to be strong for Margo and Gracie, and I had to keep a roof over our heads, so I couldn’t let anyone see the bleeding.

It is notoriously hard to define "terrorism." It has a political goal, though this may be as unspecific as striking back at a perceived oppressor. It is typically the weapon of the weak against the strong, and there is a truism that one man's terrorist is another's freedom fighter. Where struggle becomes terrorism is when it targets not just state personnel but civilians, to spread dear and intimidate

It is notoriously hard to define "terrorism." It has a political goal, though this may be as unspecific as striking back at a perceived oppressor. It is typically the weapon of the weak against the strong, and there is a truism that one man's terrorist is another's freedom fighter. Where struggle becomes terrorism is when it targets not just state personnel but civilians, to spread fear and intimidate.

The Cubans were convinced that South Africa had a few nuclear bombs. (In fact, it had six.)32 They believed that Pretoria would not dare to use them, at least as long as the Cuban army did not enter Namibia. Nevertheless, they took whatever precautions they could. As Castro explained, “Our troops advanced at night, with a formidable array of antiaircraft weapons, . . . in groups of no more than 1,000 men, strongly armed, at a prescribed distance from one another, always keeping in mind the possibility that the enemy might use nuclear weapons.”33

Eventually, the boy reaches the threshold of his grandmother's patience, and when the carrot doesn't work, she reaches for the stick to impose her will upon him. Like many grandparents and their parents before them, she crosses the line of respect for his choice and adds punishment—in this case, guilt and shaming, which is the second tool of domestication. “Do you know how many children don't have anything to eat around the world? They are starving! And here you are, wasting your food. It's a sin to waste food!” Now the young boy is concerned. He doesn't want to look like a selfish child, and he really doesn't want to be seen as a sinner in his grandmother's eyes. With a sense of defeat, he relents and subjugates his will. “OK, Grandma, I will finish my soup.” He begins to eat again, and he doesn't stop until the bowl is empty. Then, with the tenderness that makes her grandson feel safe and loved, Grandma says, “That's my good boy.” The boy learns that by complying with the rules of the dream, he can earn a reward; in this case, he is a good boy in the eyes of his grandmother and receives her love and encouragement. The punishment would have been to be seen as a selfish child, a sinner in her eyes, and a bad boy. This is a simple example of domestication in action. No one doubts that the grandmother has the best of intentions; she loves her grandson and wants him to eat his lunch, but the method she is using to achieve that goal has negative unintended consequences. Anytime guilt and shame are deployed as tools to provoke action, this counters any good that has been achieved. Eventually, these negative elements will resurface in one way or another. In this case, let's imagine that when this boy grows up, the domestication that occurred around this issue is so strong that it still has an imposing power over him well into adulthood. For instance, many years later he goes into a restaurant where they serve a big plate of food, and halfway through his meal his body signals to him the truth of that moment: I am full. Consciously, or subconsciously, he hears a voice: It's a sin to waste food. Consciously, or subconsciously, he answers Yes, Grandma, and continues to eat. Finishing his plate like a good boy, he responds to his domestication rather than his needs of the moment. In that instant, he completely goes against himself by continuing to eat after his body has already let him know that he is full. The idea is so strong that it overrules his body's natural preference to stop. Overeating may damage his body, which is one of the negative consequences in this case of using guilt and shame as a tool. The other consequence is that he is experiencing internal suffering by reliving a past moment of guilt and shame, and it is controlling his actions in the present.

They need to experience events over and over (and over!) again to master them, especially something as hard as managing strong emotions. Lots of practice and repetition are needed. Every time you respond to a frightened child with comforting words, “Oh . . . that was scary. The noise was so loud. I’m here with you. You’re safe,” or you encourage your child to persist in a task by labeling their feelings, “You’re feeling so frustrated because that puzzle piece doesn’t fit! You can try again and it might fit,” your child is building connections between thoughts, feelings, and soothing. Over hundreds or even thousands of trials, your child will begin to internalize this process.

Some people's minds are like a wide park... Some are like suburban villas on the street. I don't think my sense of privacy is very general - but it is very strong about one or two things - and I have a carefully locked and guarded strong room. Anyone might think they could get a good picture of my life from these pages, but it is not so. From Arthur Benson's diary ... Neither the grand park nor the suburban villa will capture Arthur's internal life. He has a 'carefully locked and guarded strong room,' an inner sanctum that goes beyond even his representation of the...recluse. This 'strong room' means he is - if not profoundly at least with a flourish of self-pronouncement - unknowable.

Companies that form strong user habits enjoy several benefits to their bottom line. These companies attach their product to internal triggers. As a result, users show up without any external prompting.

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Influential educational school in Abu Dhabi: Reach British School Selecting schools that speak about the type of education you want to impart to your kid is an important decision. Like all other difficult decisions that parenthood brings with it, this one too cannot be decided based on one impulsive thought. School is an important part of any child's growth. They learn, they giggle, and grow into beautiful individuals. Thus, schools build them into responsible beings. However, finding the right school can be research-heavy and hectic. International education in the United Arab Emirates is not cheap, and this adds to an extra load of pressure on deciding parents. Yet, Abu Dhabi is known to host an excellent range of international schools that are somewhat budget-friendly. The British International School is one such example, they surely secure a place in the list of best schools in Abu Dhabi. Why choose Reach British School? Reading through different curriculums, and googling into millions of school websites is a part of this decision-making. You look for that spark, one that you look for in any relationship. Yes, choosing a school is the beginning of a life-long relationship, an important part of your child’s life. This article will push you towards decision making, as it lists the points on why you should choose Reach British School. The following reasons will convince you that it fits into the best schools in Abu Dhabi. English proficiency The staff is filled with native English-speaking teachers. Thus, they bring with them, years of experience in the language field and absolute English proficiency. Being native English speakers, they can showcase experience in the UK or other international schools. Excellent facilities Schooling is a part of a child's overall growth, and there is more to it than just academics. Being one of the best schools in Abu Dhabi, they support an exciting curriculum. It includes sports, arts, academic subjects, and a bunch of other extra-curricular activities. High Academic standards and behavioral expectations A child grows into a successful human being, who is also a responsible citizen. Thus, the school sets a strong focus on the academic depth and the behavioral patterns of the child. They ensure that your child reaches their fullest potential in a safe and secure environment. Student progress tracking You will get a chance to be deeply involved in your child's progress. The school will provide regular reports on your child's growth that will give you a fair idea about their needs, likes, and dislikes. Thus, you can take an active part in their academic progress, social and emotional well-being. Secondary scholarships The school funds a scholarship program to motivate students to achieve their dreams. The program attracts bright minds and pushes them to reach their potential in the fields they are passionate about. Amazing learning Not just the staff, but also the environment of the school will enable your child to go through an amazing learning experience. Your child will be motivated and encouraged to perform better as that is the base for amazing learning. Endnotes Reach British School wants to let your child shine, in the truest sense possible. Keeping the tag of being one of the best schools in Abu Dhabi, is difficult. Thus, they aspire to be better every day and sculpt new souls into responsible adults, while protecting their innocence and childhood.

This was the thing that would strike me not just during the London summit but at every international forum I attended while president: Even those who complained about America’s role in the world still relied on us to keep the system afloat. To varying degrees, other countries were willing to pitch in—contributing troops to U.N. peacekeeping efforts, say, or providing cash and logistical support for famine relief. Some, like the Scandinavian countries, consistently punched well above their weight. But otherwise, few nations felt obliged to act beyond narrow self-interest; and those that shared America’s basic commitment to the principles upon which a liberal, market-based system depended—individual freedom, the rule of law, strong enforcement of property rights and neutral arbitration of disputes, plus baseline levels of governmental accountability and competence—lacked the economic and political heft, not to mention the army of diplomats and policy experts, to promote those principles on a global scale.

Segment of Throat Center. Includes jaws, lower face and mouth. Positive aspects: All forms of energetic expression originate from the lower segments and are allowed to pass freely and fully. Lots of creative ideas and good communication skills, with their expressions unblocked. Can express how you feel, what you want and how you want things to be.  Flexibility of voice, singing, shouting, laughing, moaning, facing, giggling. Negative: It can be restricted, even pushed back as much as water in a hose. We can swallow our power and pride, we can stifle our expression, we can "choke" our own words. By muffling self-expression in accordance with the wishes of our parents we may have learnt this. Physical Negative Aspects. Problems regarding exhaustion, digestion and weight. Tension of neck and head in the shoulders and the back. Very common colds, sore throats and infections. Center segment of visualization. 3rd Eye, 6th Chakra. Concentration, the mind and will's strong powers.  Imagination, intuition, and perceptions that determine how you and the world around you see yourself. Your eyes are deep self-reflection. The subconscious mind gets imprinted with visions and symbols.  Positive aspects: Clarity, vitality, sparkle, insight and the intimacy opportunity.  Strong connection with one's self and inner guide. Spiritual open-mindedness.  You are approaching a sacred sense.  Negotiating. Achievement compulsive.  Controlling behavior, denying reality, repetitive thinking and internal dialogues.  Forgetting. One hides the partially closed eyes behind them. A tired, lifeless low-energy quality or partial commitment to a passionless cause; lack of direction. A distracted focus that represents a failed purpose. Physical negative aspects: problems with eyes and vision, headaches. Crown Center or (brow segment). Once you unlock, you feel the soul's seat and the world door; cosmic harmony. A vision, or purpose, and inner knowledge, shine forth.  To fully realize its potential, this center needs energy from the breath and other centers. A continuous passage from the head to the toe. Aspects which are positive.  Beyond this corporeal world into unbridled states of ecstasy.  Link of something that is visible and invisible. Extremely clear. A deep sense of wholeness. Negative scores. Undeveloped sense of wholeness and a fundamental confidence. So much logic and analysis. Constantly active and distrustful of one's intuitive powers. Physical negative aspects: Unbalanced hemispheres in the brain. Thyroid, parathyroid, genital, and muscle ailments.

Hiba S. is one of the pioneer Iraqi women academics and authors in the field of media and journalism, currently exiled in Amman. During a visit to her office in summer 2014, Hiba shared that the early days of the occupation in 2003 were the most difficult she had ever experienced. She recollected: ‘I was sitting in my garden smoking when I suddenly saw a huge American tank driving through the street. I saw a Black soldier on the top of the tank. He looked at me and did the victory sign with his fingers. Had I had a pistol in my hand, I would have immediately shot myself in the head right then and there. The pain I felt upon seeing that image is indescribable. I felt as though all the years we had spent building our country, educating our students to make them better humans were gone with the wind.’ Hiba’s description carries strong feelings of loss, defeat, and humiliation. Also significant in her narrative is that the first American soldier she encountered in post-invasion Iraq was a Black soldier making the victory sign. This is perhaps one of the most ironic and paradoxical images of the occupation. A Black soldier from a historically and consistently oppressed group in American society, who, one might imagine had no choice but to join the military, coming to Iraq and making the victory sign to a humiliated Iraqi academic whose country was ravaged by war. In a way, this image is worthy of a long pause. It is an encounter of two oppressed and defeated groups of people—Iraqis and African Americans meeting as enemies in a warzone. But, if one digs deeper, are these people really 'enemies' or allies struggling against the same oppressors? Do the real enemies ever come to the battlefield? Or do they hide behind closed doors planning wars and invasions while sending other 'oppressed' and 'diverse' faces to the battlefield to fight wars on their behalf? Hiba then recalled the early months of the occupation at the University of Baghdad where she taught. She noted that the first thing the Coalition Provisional Authority (CPA) tried to do was to change the curriculum Iraqi academics had designed, taught, and improved over the decades. While the Americans succeeded in doing this at the primary and high school levels, Hiba believed that they did not succeed as much at the university level. Iraqi professors knew better than to allow the 'Americanization of the curriculum' to take place. 'We knew the materials we were teaching were excellent even compared to international standards,' she said. 'They [the occupiers] tried to immediately inject subjects like "democracy" and "human rights" as if we Iraqis didn’t know what these concepts meant.' It is clear from Hiba’s testimony, also articulated by several other interviewees, that the Iraqi education system was one of the occupying forces’ earliest targets in their desire to reshape and restructure Iraqi society and peoples’ collective consciousness.

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