Intervention Book Quotes

My sisters were the coolest people I knew, and still are. I have always aspired to be like them and know what they know. My sisters were the color and noise in my black-and-white boy world-how I pitied my friends who had brothers. Boys seemed incredibly tedious and dim compared to my sisters, who were always a rush of energy and excitement, buzzing over all the books, records, jokes, rumors and ideas we were discovering together. I grew up thriving on the commotion of their girl noise, whether they were laughing or singing or staging an intervention because somebody was wearing stirrup pants. I always loved being lost in that girl noise.

In his book The Body Keeps the Score, Bessel van der Kolk, a professor of psychiatry at Boston University, explores how trauma literally reshapes the brain and the body, and how interventions that enable adults to reclaim their lives must address the relationship between our emotional well-being and our bodies.

while probabilities encode our beliefs about a static world, causality tells us whether and how probabilities change when the world changes, be it by intervention or by act of imagination.

It would actually constitute more than a miracle, he realised. It would take divine intervention plus luck, plus some unknown element of cosmic wizardry.

The problem in today’s economy is that people are typically starting a family at the very time they are also supposed to be doing their best work. They are trying to be productive at some of the most stressful times of their lives. What if companies took this unhappy collision of life events seriously? They could offer Gottman’s intervention as a benefit for every newly married, or newly pregnant, employee.

When we hear the ancient bells growling on a Sunday morning we ask ourselves: Is it really possible! This, for a jew, crucified two thousand years ago, who said he was God's son? The proof of such a claim is lacking. Certainly the Christian religion is an antiquity projected into our times from remote prehistory; and the fact that the claim is believed - whereas one is otherwise so strict in examining pretensions - is perhaps the most ancient piece of this heritage. A god who begets children with a mortal woman; a sage who bids men work no more, have no more courts, but look for the signs of the impending end of the world; a justice that accepts the innocent as a vicarious sacrifice; someone who orders his disciples to drink his blood; prayers for miraculous interventions; sins perpetrated against a god, atoned for by a god; fear of a beyond to which death is the portal; the form of the cross as a symbol in a time that no longer knows the function and ignominy of the cross -- how ghoulishly all this touches us, as if from the tomb of a primeval past! Can one believe that such things are still believed?

Ave maria, gratia plena, get him out of this war, and if you gotta take someone then take me, because I've got nothing real to go home to but he's got a girl now and I can see the hope written all over his face when he sees her. Sancta Maria, Mater Dei, pray for us sinners, but don't spend too much time on my immortal soul, because not even divine intervention can help me now. I know when to walk away from a fight and trying my damnedest not to need him was a losing battle. I won't be in the history book; that's for you. But I loved you first. As long as they get that right., I don't care what they say.

A little Devine intervention

Whatever emotional state you’re in while you’re parenting conveys more to your child than the content of what you're doing with them, no matter how perfect your intervention looks "on paper." In other words, to paraphrase Marshall McLuhan, "your emotional state is the message.

Silas continued, in his voice like velvet, "You had parents. An older sister. They were killed. I believe that you were to have been killed as well, and that you were not was due to chance, and the intervention of the Owenses." "And you," said Bod, who had had that night described to him over the years by many people, some of whom had even been there. It had been a big night in the graveyard. Silas said, "Out there, the man who killed your family is, I believe, still looking for you, still intends to kill you." Bod shrugged. "So?" he said. "It's only death. I mean, all of my best friends are dead.

The American Dream is to not have to work, so with unemployment at record levels, you’d think more people would be excited and grateful for the government intervention that got us to this glorious economic point.

Only one acorn in a thousand ever grew large enough to fight rabbits; the rest were drowned at birth in the prairie sea. It is a warming thought that this one wasn’t, and thus lived to garner eighty years of June sun. It is this sunlight that is now being released, through the intervention of my axe and saw, to warm my shack and my spirit through eighty gusts of blizzard. And with each gust a wisp of smoke from my chimney bears witness, to whomsoever it may concern, that the sun did not shine in vain.

Three people were going to the guillotine. The first was a lawyer, who was led to the platform, blindfolded, and had his head put on the block. The executioner pulled the lanyard, but nothing happened. To avoid a messy lawsuit, the authorities allowed the lawyer to go free. The next man to the guillotine was a priest. They put his head on the block and pulled the lanyard, but nothing happened. The blade didn’t come down. They thought it must have been divine intervention, so they let the priest go. The third man to the guillotine was an engineer. He waived his right to a blindfold, so they led him to the guillotine and put his head on the block. As he lay there, he said, “Hey, wait. I think I see your problem.

Intellectual death is endemic in areas where people are not prepared to gain new information for development. Learning is the intervention!

We reduce the effectiveness of reading interventions when we don't provide our lowest-performing students reading time and encouragement. Developing readers need more reading, not less.

It is similar to one brother asking another, “Why did you grow up to be a drunk?” The answer is “Because Dad was a drunk.” The second brother then asks, “Why didn’t you grow up to be a drunk?” The answer is “Because Dad was a drunk.” Some more complete answers are found in Robert Ressler’s classic book Whoever Fights Monsters. He speaks of the tremendous importance of the early puberty period for boys. Before then, the anger of these boys might have been submerged and without focus, perhaps turned inward in the form of depression, perhaps (as in most cases) just denied, to emerge later. But during puberty, this anger collides with another powerful force, one of the most powerful in nature: sexuality. Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much.

I have noticed over the past three years that most African Christians depend on their pastor or preachers for directions in life than their lecturers, politicians and nurses. That tells why most people refuse certain medical priorities with regards to their pastor's messages. I think if every pastor should have entrepreneurial knowledge coupled with spiritual integrity, Africa will shake!

The nine in our list are based on a longer list in Robert Leahy, Stephen Holland, and Lata McGinn’s book, Treatment Plans and Interventions for Depression and Anxiety Disorders. For more on CBT—how it works, and how to practice it—please see Appendix 1.) EMOTIONAL REASONING: Letting your feelings guide your interpretation of reality. “I feel depressed; therefore, my marriage is not working out.” CATASTROPHIZING: Focusing on the worst possible outcome and seeing it as most likely. “It would be terrible if I failed.” OVERGENERALIZING: Perceiving a global pattern of negatives on the basis of a single incident. “This generally happens to me. I seem to fail at a lot of things.” DICHOTOMOUS THINKING (also known variously as “black-and-white thinking,” “all-or-nothing thinking,” and “binary thinking”): Viewing events or people in all-or-nothing terms. “I get rejected by everyone,” or “It was a complete waste of time.” MIND READING: Assuming that you know what people think without having sufficient evidence of their thoughts. “He thinks I’m a loser.” LABELING: Assigning global negative traits to yourself or others (often in the service of dichotomous thinking). “I’m undesirable,” or “He’s a rotten person.” NEGATIVE FILTERING: You focus almost exclusively on the negatives and seldom notice the positives. “Look at all of the people who don’t like me.” DISCOUNTING POSITIVES: Claiming that the positive things you or others do are trivial, so that you can maintain a negative judgment. “That’s what wives are supposed to do—so it doesn’t count when she’s nice to me,” or “Those successes were easy, so they don’t matter.” BLAMING: Focusing on the other person as the source of your negative feelings; you refuse to take responsibility for changing yourself. “She’s to blame for the way I feel now,” or “My parents caused all my problems.”11

That’s precisely what the governing body should NOT do—manage every detail of their lives. We are not their meddling grandmothers; we exist to keep them safe so they can make their own decisions, resolve their own problems, and live their own lives as their conscience dictates. We are NOT to become that conscience.

The goal of intervention is to use their strengths to learn what they need to know next to benefit fully from classroom instruction.

Everything You Say or Do Is an Intervention that Determines the Future of the Relationship

You can achieve far more than you believe possible, if you help others to become the heroes.

I think your greatest asset when evaluating and pursuing a career change is your self-awareness.

Normal young people go to nightclubs and restaurants, not to libraries!" the head of the ImpSec said sarcastically. "Reading books is a dangerous activity.

But if I see you sleeping with your books, I’m staging an intervention

no matter the intervention, developing readers must spend substantial instructional time actually reading if they are to attain reading competence.

We must read, mediate and affirm the writings of Holy Scriptures, to partake in the divine nature and overcome the struggles of life.

[W]hen "the rule of law" becomes absolutized and everything is done by the book or the computer, people call out in desperation for the intervention of a reasonable human being.

We are down to just three choices: (1.) God made us exactly as told by the Scriptures (you pick the scripture or holy book that you prefer) (2.) God and the angels are ancient aliens who visited earth from a galaxy far far away and tampered with our genetics. (3.) We are the product of science and natural biology. There was no spiritual intervention, ancient prophets were all delusional, and God does not exist.

He was the author of a best-selling book emphasizing homeopathic remedies, stress reduction, and physical therapy as a means to reduce physical pain, advocating prescription drugs and surgical intervention only as last resorts.

But nature is much more complex than a clock, isn’t it? In nature, not only does one cog connect with another; everything is also connected by a network so intricate that we will probably never grasp it in its entirety. And that is a good thing, because it means that plants and animals will always amaze us. It’s important for us to realize that even small interventions can have huge consequences, and we’d do better to keep our hands off everything in nature that we do not absolutely have to touch.

This has been a book about people trying to solve problems created by people trying to solve problems. In the course of reporting it, I spoke to engineers and genetic engineers, biologists and microbiologists, atmospheric scientists and atmospheric entrepreneurs. Without exception, they were enthusiastic about their work. But, as a rule, this enthusiasm was tempered by doubt. The electric fish barriers, the concrete crevasse, the fake cavern, the synthetic clouds- these were presented to me less in a spirit of techno-optimism than what might be called techno-fatalism. They weren't improvements on the originals; they were the best that anyone could come up with, given the circumstances... It's in this context that interventions like assisted evolution and gene drives and digging millions of trenches to bury billions of trees have to be assessed. Geoengineering may be 'entirely crazy and quite disconcerting', but if it could slow the melting of the Greenland ice sheet, or take some of 'the pain and suffering away', or help prevent no-longer-fully-natural ecosystems from collapsing, doesn't it have to be considered?

The federal minimum wage is complemented by state laws that sometimes exceed the federal requirements. Federal and state minimum wage laws represent deliberate governmental intervention in the labor market to produce a pattern of results other than that produced in a free labor market.

The Fed has gone about as if the problem is a shortage of liquidity. That is not the basic problem. The basic problem for the markets is that uncertainty that the balance sheets of financial firms are credible. -Anna J. Schwartz interviewed in the Wall Street Journal, October 18-19, 2008.

The books said that the problem with autism was in the brain, and that made me feel like a faulty computer, something that should be sent back or scrapped. All the interventions, all the training, were like software designed to make a bad computer work right. It never does, and neither did I.

The point is that no matter what you do or don’t do, you are sending signals; you are intervening in the situation and therefore need to be mindful of that reality. Unless you are invisible you cannot help but communicate, so your choice of communication should be based on what kind of intervention you intend.

I also suspect that what happened to me, at the start of my journey home, was orchestrated by Satan. Therefore God came to my rescue, simply because I was vulnerable at that particular point in time. Therefore we need to be aware that the enemy is often working against God's children. However, God's angels are also on hand to step in and help us out in times of trouble, as he did with me on this particular cold dark winter's night.      And as I conclude this particular account of God's miraculous intervention into my life, I want to share, in the next chapter of this book, how God opened doors for me in a very special way.

5)​Crowding out the police in our communities. 6)​Disarming the police. 7)​Creating abolitionist messages that penetrate the public consciousness to disrupt the idea that cops = safety. 8)​Building community-based interventions that address harms without relying on police. 9)​Evaluating any reforms based on these criteria.

The crony capitalism we have seen of late in the United States, in which governments subsidize, sponsor, bail out, or otherwise protect certain businesses from the discipline of market profit and loss, is not free markets. It’s sort-of free markets, somewhat free enterprise. It’s precisely what this book condemns: it’s government intervention.

Richard Vedder and Lowell Galloway suggest that while other factors may have been at work, New Deal interventions (Davis-Bacon Act, Fair Labor Standards Act, National Labor Relations Act, Social Security Act, and other labor legislation) during the 1930s and later cannot be easily dismissed as a major factor in reducing work opportunities for blacks.

We do not (and will not) have the resources to properly care for our increasing elderly population, yet we insist on medical intervention to keep them alive. To allow them to die would signal the failure of our supposedly infallible modern medical system. The surgeon Atul Gawande wrote in a devastating New Yorker article on aging that “there have been dozens of best-selling books on aging but they tend to have titles like ‘Younger Next Year,’ ‘The Fountain of Age,’ ‘Ageless,’ ‘The Sexy Years.’ Still, there are costs to averting our eyes from the realities. For one thing, we put off changes that we need to make as a society. . . . In thirty years, there will be as many people over eighty as there are under five.

Direct democracy, prefigurative politics and direct action are not, we hasten to add, intrinsically flawed.19 Rather than being denounced in themselves, their utility needs to be judged relative to particular historical situations and particular strategic objectives – in terms of their ability to exert real power to create genuine lasting transformation. The reality of complex, globalised capitalism is that small interventions consisting of relatively non-scalable actions are highly unlikely to ever be able to reorganise our socioeconomic system. As we suggest in the second half of this book, the tactical repertoire of horizontalism can have some use, but only when coupled with other more mediated forms of political organisation and action.

Working on my book about refugees, I learned a great deal about trauma and recover, and with the help of the people I spoke with developed what I called "a healing package of treatments." These treatments could be medical interventions from Western doctors, traditional medicines from the refugee's culture of origin, or basic pleasures. For example, a common healing package for a refugee family included going to city parks, cooking foods from their homelands, and meeting people who spoke their language. All of us can create our own healing packages by thinking about that which makes us feel healthy, calm, and happy. We can write our own prescriptions for health that include nutrition and exercise, relationships, things we enjoy, and gratitude.

The triad, being the fundamental principle of the whole Kabalah, or Sacred Tradition of our fathers, was necessarily the fundamental dogma of Christianity, the apparent dualism of which it explains by the intervention of a harmonious and all-powerful unity. Christ did not put His teaching into writing, and only revealed it in secret to His favored disciple, the one Kabalist, and he a great Kabalist, among the apostles. So is the Apocalypse the book of the Gnosis or Secret Doctrine of the first Christians, and the key of this doctrine is indicated by an occult versicle of the Lord's Prayer, which the Vulgate leaves untranslated, while in the Greek Rite, the priests only are permitted to pronounce it. This versicle, completely kabalistic, is found in the Greek text of the Gospel according to St Matthew, and in several Hebrew copies, as follows: Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εις τοὺς αἰῶνας. ἀμήν. The sacred word MALKUTH substituted for KETHER, which is its kabalistic correspondent, and the equipoise of GEBURAH and CHESED, repeating itself in the circles of heavens called eons by the Gnostics, provided the keystone of the whole Christian Temple in the occult versicle. It has been retained by Protestants in their New Testament, but they have failed to discern its lofty and wonderful meaning, which would have unveiled to them all the Mysteries of the Apocalypse. There is, however, a tradition in the Church that the manifestation of this mysteries is reserved till the last times.

It did not do to think, nor, for the matter of that to feel. She gave up trying to understand herself, and joined the vast armies of the benighted, who follow neither the heart nor the brain, and march to their destiny by catch-words. The armies are full of pleasant and pious folk. But they have yielded to the only enemy that matters—the enemy within. They have sinned against passion and truth, and vain will be their strife after virtue. As the years pass, they are censured. Their pleasantry and their piety show cracks, their wit becomes cynicism, their unselfishness hypocrisy; they feel and produce discomfort wherever they go. They have sinned against Eros and against Pallas Athene, and not by any heavenly intervention, but by the ordinary course of nature, those allied deities will be avenged.

The government monopoly of money leads not just to the suppression of innovation and experiment, not just to inflation and debasement, not just to financial crises, but to inequality too. As Dominic Frisby points out in his book Life After the State, opportunities in finance ripple outwards from the Treasury. The state spends money before it even exists; the privileged banks then get first access to newly minted money and can invest it before assets have increased in cost. By the time it reaches ordinary people, the money is worth less. This outward percolation is known as the Cantillon Effect – after Richard Cantillon, who noticed that the creation of paper money in the South Sea Bubble benefited those closest to the source first. Frisby argues that the process of money creation by an expansionary government effectively redistributes money from the poor to the rich. ‘This is not the free market at work, but a gross, unintended economic distortion caused by the colossal government intervention.’ The

When we hear the old bells ringing out on a Sunday morning, we ask ourselves: can it be possible? This for a Jew, crucified two thousand years ago, who said he was the son of God. The proof of such a claim is wanting. Within our times the Christian religion is surely an antiquity jutting out from a far-distant olden time; and the fact that people believe such a claim...is perhaps the oldest part of this heritage. A god who conceives children with a mortal woman; a wise man who calls us to work no more; to judge no more; but to heed the signs of the imminent apocalypse; a justice that accepts the innocent man as a proxy sacrifice; someone who has his disciplines drink his blood; prayers for miraculous interventions; sins against a god, atoned for by a god; fear of the afterlife, to which death is the gate; the figure of the cross as a symbol, in a time that no longer knows the purpose and shame of the cross - how horribly all this wafts over us, as from the grave of the ancient past! Are we to believe that such things are still believed?

Impact is a critically important concept when it comes to social innovation, generally used in the context of measuring whether social interventions do or don’t work. But conceptually, it’s very similar to the problem of measuring success in a business before you have profits. That’s why lean methods are so perfectly suited to this kind of work. The only real difference is that instead of talking about maximizing shareholder value, Lean Impact talks about maximizing social impact. An advance party of pioneers, some of whom you’ll read about here, is already doing this, but we need more. This book is a way to help add to their numbers. Lean Impact is not only transformational for the social sector, though. My hope is that people in other kinds of businesses and organizations will also pick it up and, after reading about the dedicated people and clear strategies whose stories Ann Mei has gathered, think about how the products and institutions they build affect the world. All of us have more to learn about how we make impact so we can move together into this new era. —Eric Ries, author of The Lean Startup and The Startup Way

The green man said, “I’m a fool, I suppose, to put any confidence in you. And yet I do. I am a free man, come from your own future to explore your age.” “That is impossible.” “The green color that puzzles your people so much is only what you call pond scum. We have altered it until it can live in our blood, and by its intervention have at last made our peace in humankind’s long struggle with the sun. In us, the tiny plants live and die, and our bodies feed from them and their dead and require no other nourishment. All the famines, and all the labor of growing food, are ended.” “But you must have sun.” “Yes,” the green man said. “And I have not enough here.

Swaddling has been shown to reduce crying and improve sleep. It is important to swaddle in a way that allows the baby to move its legs and hips. Colic is defined as excessive crying. It is self-limiting, meaning it will stop eventually. Changing formula or maternal diet, treatment with a probiotic, or both have shown some positive impacts. Collecting data on your baby is fun! But not necessary or especially useful. Exposing your infant to germs early on risks their getting sick, and the interventions for a feverish infant are aggressive and typically include a spinal tap. Limiting germ exposure may be a good idea, even if just to avoid these interventions.

This book makes the case that Trump’s election would not have been possible without 9/11 and the subsequent military interventions conceived by the national security state. Further, I argue that if the CIA had not spent over a billion dollars arming Islamist militants in Afghanistan against the Soviet Union during the height of the Cold War, empowering jihadist godfathers like Ayman al-Zawahiri and Osama bin Laden in the process, the 9/11 attacks would have almost certainly not taken place. And if the Twin Towers were still standing today, it is not hard to imagine an alternate political universe in which a demagogue like Trump was still relegated to real estate and reality TV.

When God Almighty blogs, then I blog, I put to writing what he says at any time and at any place. May God our Father bless the internet and all social media and public publishing platforms in the name of Jesus Christ. Through these Social Media and healing platforms, the Lord God Almighty has brought the message of healing, cleansing, protection, salvation and peace, ability and stability, joy and happiness, justice and peace to all people without bias....Father God, the Lord God Almighty says this to all his vessels he uses for his glory and honour, "You rise above in greatness for I am with you and in you. I will lift you up to the greatest heights, for you are mine all you innovative entities and people.

But the period I studied -- the rollicking eighteenth century engraved by Hogarth -- was the one that saw the birth of America, of women's rights, and of the novel. The novel started as a low-class form, fit only to be read by serving maids, and it is the only literary form where women have distinguished themselves so early and with such excellence that even the rampant misogyny of literary history cannot erase them. Ever wonder about women and the novel? Women, like any underclass, depend for their survival on self-definition. The novel permitted this -- and pages could still be hidden under the embroidery hoop. From the writer's mind to the reader's there was only the intervention of printing presses. You could stay at home, yet send your book abroad to London -- the perfect situation for women. In a world where women are still the second sex, many still dream of becoming writers so they can work at home, make their own hours, nurse the baby. Writing still seems to fit into the interstices of a woman's life. Through the medium of words, we have hopes of changing our class. Perhaps the pen will not always be equated with the penis. In a world of computers, our swift fingers may yet win us the world. One of these days we'll have class. And so we write as feverishly as only the dispossessed can. We write to come into our own, to build our houses and plant our gardens, to give ourselves names and histories, inventing ourselves as we go along.

The concept of “brain plasticity” refers to the ongoing capacity of the brain and the nervous system to change itself. Everything that we do, think, feel, and experience changes our brain. A stroke or a traumatic brain injury can affect brain plasticity, and plasticity may also be associated with such developmental disorders as autism. Increased brain plasticity may also potentially endow a person with unanticipated new abilities, as John appears to have experienced in this book. TMS, or transcranial magnetic stimulation, the intervention that John undergoes, provides a unique opportunity for us to learn about the mechanisms of plasticity, and to identify alterations in the brain’s networks that may be responsible for a patient’s problematic symptoms, and also for recovery.

According to Vedder and Galloway, prior to the enactment of the Davis-Bacon Act, black and white construction unemployment registered similar levels. After the enactment of the Davis-Bacon Act, however, black unemployment rose relative to that of whites.[31] Vedder and Galloway also argue that 1930 to 1950 was a period of unprecedented and rapidly increasing government intervention in the economy. This period saw enactment of the bulk of legislation restraining the setting of private wage, such as the Fair Labor Standards Act, Davis-Bacon Act, Walsh-Healey Act, and National Labor Relations Act. The Social Security Act also played a role, forcing employers to pay for a newly imposed fringe benefit.[32] Vedder and Galloway also note that this period saw a rapid increase in the black/white unemployment ratio.

Thomas Piketty, an economist at the Paris School of Economics, warned in his zeitgeist-shifting book, Capital in the Twenty-First Century, that without aggressive government intervention economic inequality in the United States and elsewhere was likely to rise inexorably, to the point where the small portion of the population that currently held a growing slice of the world’s wealth would in the foreseeable future own not just a quarter, or a third, but perhaps half of the globe’s wealth, or more. He predicted that the fortunes of those with great wealth, and their inheritors, would increase at a faster rate of return than the rate at which wages would grow, creating what he called “patrimonial capitalism.” This dynamic, he predicted, would widen the growing chasm between the haves and the have-nots to levels mimicking the aristocracies of old Europe and banana republics.

I stood here in this kitchen elaborating and embellishing this fantasy for some time instead of taking responsibility for what was happening around me because in truth what really tormented me was that all this filth and disorder offended my engineer’s sense of structure, everything out of place and proper alignment, everything gathering towards some point of chaos beyond which it would be impossible to restore the place to its proper order and yet I stood looking at it, locked into a silent battle with the house itself and all the things which were slowly vacating their proper place, furniture and dishes and cutlery all over the place, curtains hanging awry and chairs and tables strewn about while books and papers slid across the floor, everything slowly shifting through the house as if they had a meeting to keep somewhere else, possibly in some higher realm where all this chaos would resolve into a refined harmony which had no need of my hand or intervention

What are the health effects of the choice between austerity and stimulus? Today there is a vast natural experiment being conducted on the body economic. It is similar to the policy experiments that occurred in the Great Depression, the post-communist crisis in eastern Europe, and the East Asian Financial Crisis. As in those prior trials, health statistics from the Great Recession reveal the deadly price of austerity—a price that can be calculated not just in the ticks to economic growth rates, but in the number of years of life lost and avoidable deaths. Had the austerity experiments been governed by the same rigorous standards as clinical trials, they would have been discontinued long ago by a board of medical ethics. The side effects of the austerity treatment have been severe and often deadly. The benefits of the treatment have failed to materialize. Instead of austerity, we should enact evidence-based policies to protect health during hard times. Social protection saves lives. If administered correctly, these programs don’t bust the budget, but—as we have shown throughout this book—they boost economic growth and improve public health. Austerity’s advocates have ignored evidence of the health and economic consequences of their recommendations. They ignore it even though—as with the International Monetary Fund—the evidence often comes from their own data. Austerity’s proponents, such as British Prime Minister David Cameron, continue to write prescriptions of austerity for the body economic, in spite of evidence that it has failed. Ultimately austerity has failed because it is unsupported by sound logic or data. It is an economic ideology. It stems from the belief that small government and free markets are always better than state intervention. It is a socially constructed myth—a convenient belief among politicians taken advantage of by those who have a vested interest in shrinking the role of the state, in privatizing social welfare systems for personal gain. It does great harm—punishing the most vulnerable, rather than those who caused this recession.

Neoliberal economics, the logic of which is tending today to win out throughout the world thanks to international bodies like the World Bank or the International Monetary Fund and the governments to whom they, directly or indirectly, dictate their principles of ‘governance’,10 owes a certain number of its allegedly universal characteristics to the fact that it is immersed or embedded in a particular society, that is to say, rooted in a system of beliefs and values, an ethos and a moral view of the world, in short, an economic common sense, linked, as such, to the social and cognitive structures of a particular social order. It is from this particular economy that neoclassical economic theory borrows its fundamental assumptions, which it formalizes and rationalizes, thereby establishing them as the foundations of a universal model. That model rests on two postulates (which their advocates regard as proven propositions): the economy is a separate domain governed by natural and universal laws with which governments must not interfere by inappropriate intervention; the market is the optimum means for organizing production and trade efficiently and equitably in democratic societies. It is the universalization of a particular case, that of the United States of America, characterized fundamentally by the weakness of the state which, though already reduced to a bare minimum, has been further weakened by the ultra-liberal conservative revolution, giving rise as a consequence to various typical characteristics: a policy oriented towards withdrawal or abstention by the state in economic matters; the shifting into the private sector (or the contracting out) of ‘public services’ and the conversion of public goods such as health, housing, safety, education and culture – books, films, television and radio – into commercial goods and the users of those services into clients; a renunciation (linked to the reduction in the capacity to intervene in the economy) of the power to equalize opportunities and reduce inequality (which is tending to increase excessively) in the name of the old liberal ‘self-help’ tradition (a legacy of the Calvinist belief that God helps those who help themselves) and of the conservative glorification of individual responsibility (which leads, for example, to ascribing responsibility for unemployment or economic failure primarily to individuals, not to the social order, and encourages the delegation of functions of social assistance to lower levels of authority, such as the region or city); the withering away of the Hegelian–Durkheimian view of the state as a collective authority with a responsibility to act as the collective will and consciousness, and a duty to make decisions in keeping with the general interest and contribute to promoting greater solidarity. Moreover,

Not long ago I stood with a friend next to an art work made of four wood beams laid in a long rectangle, with a mirror set behind each corner so as to reflect the others. My friend, a conceptual artist, and I talked about the minimalist basis of such work: its reception by critics then, its elaboration by artists later, its significance to practitioners today, all of which are concerns of this book as well. Taken by our talk, we hardly noticed his little girl as she played on the beams. But then, signaled by her mother, we looked up to see her pass through the looking glass. Into the hall of mirrors, the mise-en-abîme of beams, she moved farther and farther from us, and as she passed into the distance, she passed into the past as well. Yet suddenly there she was right behind us: all she had done was skip along the beams around the room. And there we were, a critic and an artist informed in contemporary art, taken to school by a six-year-old, our theory no match for her practice. For her playing of the piece conveyed not only specific concerns of minimalist work - the tensions among the spaces we feel, the images we see, and the forms we know - but also general shifts in art over the last three decades - new interventions into space, different construction of viewing, and expanded definitions of art. Her performance became allegorical as well, for she described a paradoxical figure in space, a recession that is also a return, that evoked for me the paradoxical figure in time described by the avant-garde. For even as the avant-garde recedes into the past, it also returns from the future, repositioned by innovative art in the present. This strange temporality, lost in stories of twentieth-century art, is a principal subject of this book.

Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much. Ressler’s theories on the childhoods of the worst killers in America have an unlikely ideological supporter, psychiatrist and child-advocate Alice Miller. Her emotionally evocative books (including The Drama Of The Gifted Child and The Untouched Key) make clear that if a child has some effective human contact at particularly significant periods, some recognition of his worth and value, some “witness” to his experience, this can make an extraordinary difference. I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value. This value might be revealed through appreciation of a child’s artistic talent, physical ability, humor, courage, patience, curiosity, scholarly skills, creativity, resourcefulness, responsibility, energy, or any of the many attributes that children bring us in such abundance.

Before dinner on the last night, while the guys were on the deck drinking whiskey and talking about Elon Musk, Liz and I went on a walk and she told me about a dream she’d been fixating on, a dream about what happens after mothers die. “We are all in this place. All the mothers who had to leave early.” (I would repeat her unforgettable phrasing—had to leave early—to Edward as we went to sleep that night.) “It’s huge, big as an airplane hangar, and there are all these seats, rows and rows, set up on a glass floor, so all the moms can look down and watch their kids live out their futures.” How dominant the ache to know what becomes of our children. “There’s one rule: you can watch as much and as long as you want, but you can only intervene once.” I nodded, tears forming. “So I sat down. And I watched. I watched them out back by the pool, swimming with Andy, napping on a towel. I watched them on the jungle gym, walking Lambchop, reading their Lemony Snicket books. I watched Margo taking a wrong turn or forgetting her homework. I watched Dru ignoring his coach. I watched Gwennie logging her feelings in a journal. And every time I went to intervene, to warn one of the kids about something or just pick them up to hold them, a more experienced mother leaned across and stopped me. Not now. He’ll figure it out. She’ll come around. And it went on and on like that and in the end,” she said, smiling with wet eyes, “I never needed to use my interventions.” Her dream was that she had, in her too-short lifetime, endowed her children with everything they’d require to negotiate the successive obstacle courses of adolescence, young adulthood, and grown-up life. “I mean, they had heartaches and regret and fights and broken bones,” she said, stopping to rest. “They made tons of mistakes, but they didn’t need me. I never had to say anything or stop anything. I never said one word.” She put her arm through mine and we started moving again, back toward the house, touching from our shoulders to our elbows, crunching the gravel with our steps, the mingled voices of our children coming from the door we left open.

The release of the book just tomorrow. Get ready for a good dose of adrenaline ;-) Meanwhile, I have for you next article. Let’s talk about terroritstic activity in Afghanistan. The problem with which we are dealing today almost everywhere. And turning back to the Wild Heads of War, in the book you will find a lot of military action in Afghanistan, led by NATO soldiers. One of them was my friend, who in 2009 was killed by IED (Improvised Explosive Device). The book tells the stories based on fiction but for all fans of the genre it will be surely good story. Article below made just to bring you closer to terroritstic activity in Afghanistan, that is, what is worth knowing by reading Wild Heads of War. Stabilization mission in Afghanistan belongs to one of the most dangerous. The problem is in the unremitting terroristic activity. The basis is war, which started in 1979 after USSR invasion. Soviets wanted to take control of Afghanistan by fighting with Mujahideen powered by US forces. Conflict was bloody since the beginning and killed many people. Consequence of all these happenings was activation of Taliban under the Osama Bin Laden’s leadership. The situation became exacerbated after the downfall of Hussein and USA/coalition forces intervention. NATO army quickly took control and started realizing stabilization mission. Afghans consider soldiers to be aggressors and occupants. Taliban, radical Muslims, treat battle ideologically. Due to inconsistent forces, the battle is defined to be irregular. Taliban’s answer to strong, well-equiped Coalition Army is partisan war and terroristic attacks. Taliban do not dispose specialistic military equipment. They are mostly equipped with AK-47. However, they specialized in creating mines and IED (Improvised Explosive Device). They also captured huge part of weapons delivered to Afghan government by USA. Terroristic activity is also supported by poppy and opium crops, smuggling drugs. Problem in fighting with Afghan terrorists is also caused by harsh terrain and support of local population, which confesses islam. After refuting the Taliban in 2001, part of al Qaeda combatants found shelter on the borderland of Afghanistan and Pakistan. Afghan terrorists are also trained there.

In the 1990s legal scholar and public policy advocate Wendy Kaminer published a brace of books engaged with the New Age cultures of recovery and self-help. She represented an Old Left perspective on new superstition, and although she was of the same generation as the cultural studies scholars, she did exactly what Andrew Ross warned academics and elites against. She criticized the middlebrow, therapeutic culture of self-help for undermining critical thinking in popular discourse. She encouraged the debunking of superstition, deplored public professions of piety. Her books were polemical and public interventions that were addressed to the maligned liberal and more or less thoughtful reader who took an interest in the issues of the day. In some ways, her writing was a popularization of some of psychoanalytic theory scholar, sociologist, and cultural critic Philip Rieff’s and Richard Hofstadter’s critiques of a therapeutic culture of anti-intellectualism.77 She speculated that the decline of secular values in the political sphere was linked to the rise of a culture of recovery and self-help that had come out of the popularization of New Age, countercultural beliefs and practices. In both I’m Dysfunctional, You’re Dysfunctional: The Recovery Movement and Other Self-Help Fashions and Sleeping with Extra-Terrestrials: The Rise of Irrationalism and the Perils of Piety, Kaminer publicly denounced the decline of secular culture and the rise of a therapeutic culture of testimony and self-victimization that brooked no dissent while demanding unprecedented leaps of faith from its adherents.78 Kaminer’s work combined a belief in Habermasian rational communication with an uncompromising skepticism about the ubiquity of piety that for her was shared by both conservatives and liberals. For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

Manage Your Team’s Collective Time Time management is a group endeavor. The payoff goes far beyond morale and retention. ILLUSTRATION: JAMES JOYCE by Leslie Perlow | 1461 words Most professionals approach time management the wrong way. People who fall behind at work are seen to be personally failing—just as people who give up on diet or exercise plans are seen to be lacking self-control or discipline. In response, countless time management experts focus on individual habits, much as self-help coaches do. They offer advice about such things as keeping better to-do lists, not checking e-mail incessantly, and not procrastinating. Of course, we could all do a better job managing our time. But in the modern workplace, with its emphasis on connectivity and collaboration, the real problem is not how individuals manage their own time. It’s how we manage our collective time—how we work together to get the job done. Here is where the true opportunity for productivity gains lies. Nearly a decade ago I began working with a team at the Boston Consulting Group to implement what may sound like a modest innovation: persuading each member to designate and spend one weeknight out of the office and completely unplugged from work. The intervention was aimed at improving quality of life in an industry that’s notorious for long hours and a 24/7 culture. The early returns were positive; the initiative was expanded to four teams of consultants, and then to 10. The results, which I described in a 2009 HBR article, “Making Time Off Predictable—and Required,” and in a 2012 book, Sleeping with Your Smartphone , were profound. Consultants on teams with mandatory time off had higher job satisfaction and a better work/life balance, and they felt they were learning more on the job. It’s no surprise, then, that BCG has continued to expand the program: As of this spring, it has been implemented on thousands of teams in 77 offices in 40 countries. During the five years since I first reported on this work, I have introduced similar time-based interventions at a range of companies—and I have come to appreciate the true power of those interventions. They put the ownership of how a team works into the hands of team members, who are empowered and incentivized to optimize their collective time. As a result, teams collaborate better. They streamline their work. They meet deadlines. They are more productive and efficient. Teams that set a goal of structured time off—and, crucially, meet regularly to discuss how they’ll work together to ensure that every member takes it—have more open dialogue, engage in more experimentation and innovation, and ultimately function better. CREATING “ENHANCED PRODUCTIVITY” DAYS One of the insights driving this work is the realization that many teams stick to tried-and-true processes that, although familiar, are often inefficient. Even companies that create innovative products rarely innovate when it comes to process. This realization came to the fore when I studied three teams of software engineers working for the same company in different cultural contexts. The teams had the same assignments and produced the same amount of work, but they used very different methods. One, in Shenzen, had a hub-and-spokes org chart—a project manager maintained control and assigned the work. Another, in Bangalore, was self-managed and specialized, and it assigned work according to technical expertise. The third, in Budapest, had the strongest sense of being a team; its members were the most versatile and interchangeable. Although, as noted, the end products were the same, the teams’ varying approaches yielded different results. For example, the hub-and-spokes team worked fewer hours than the others, while the most versatile team had much greater flexibility and control over its schedule. The teams were completely unaware that their counterparts elsewhere in the world were managing their work differently. My research provide

Yes, I can.” I have the resources. I went to the class. I sat through the clinic. I read the book. I can do it. That’s right, with just a little information, I can add something new and pretty to a training program and sports system.

(Economist Robert Higgs wrote a book about this phenomenon titled Crisis and Leviathan, in which he argues that government intervention inevitably creates future problems, which results in the government’s intervening even more in an attempt to correct them.)

Social capital is a capability that arises from the prevalence of trust in a society or in certain parts of it. It can be embodied in the smallest and most basic social group, the family, as well as the largest of all groups, the nation, and in all the other groups in between. Social capital differs from other forms of human capital insofar as it is usually created and transmitted through cultural mechanisms like religion, tradition, or historical habit. Economists typically argue that the formation of social groups can be explained as the result of voluntary contract between individuals who have made the rational calculation that cooperation is in their long-term self-interest. By this account, trust is not necessary for cooperation: enlightened self-interest, together with legal mechanisms like contracts, can compensate for an absence of trust and allow strangers jointly to create an organization that will work for a common purpose. Groups can be formed at any time based on self-interest, and group formation is not culture-dependent. But while contract and self-interest are important sources of association, the most effective organizations are based on communities of shared ethical values. These communities do not require extensive contract and legal regulation of their relations because prior moral consensus gives members of the group a basis for mutual trust. The social capital needed to create this kind of moral community cannot be acquired, as in the case of other forms of human capital, through a rational investment decision. That is, an individual can decide to “invest” in conventional human capital like a college education, or training to become a machinist or computer programmer, simply by going to the appropriate school. Acquisition of social capital, by contrast, requires habituation to the moral norms of a community and, in its context, the acquisition of virtues like loyalty, honesty, and dependability. The group, moreover, has to adopt common norms as a whole before trust can become generalized among its members. In other words, social capital cannot be acquired simply by individuals acting on their own. It is based on the prevalence of social, rather than individual virtues. The proclivity for sociability is much harder to acquire than other forms of human capital, but because it is based on ethical habit, it is also harder to modify or destroy. Another term that I will use widely throughout this book is spontaneous sociability, which constitutes a subset of social capital. In any modern society, organizations are being constantly created, destroyed, and modified. The most useful kind of social capital is often not the ability to work under the authority of a traditional community or group, but the capacity to form new associations and to cooperate within the terms of reference they establish. This type of group, spawned by industrial society’s complex division of labor and yet based on shared values rather than contract, falls under the general rubric of what Durkheim labeled “organic solidarity.”7 Spontaneous sociability, moreover, refers to that wide range of intermediate communities distinct from the family or those deliberately established by governments. Governments often have to step in to promote community when there is a deficit of spontaneous sociability. But state intervention poses distinct risks, since it can all too easily undermine the spontaneous communities established in civil society.

as Bailey loves Aidan, Liam, Dylan and Patrick. Finally, the central issue of the book—how to stop youth gangs—was not an easy one to deal with. What is best—legal intervention or social work? As Bailey and Clay fought heatedly over this issue, I began to see both sides. As they realized, because of the very dire consequences of their actions, that there was no single solution to stopping youth gangs, I agreed. Though the book doesn’t give any answers, it does explore the problem and offers various alternatives to this important issue. I hope you’ll continue on with the series with CLOSE TO YOU and TAKING THE HEAT. Kathryn Shay

Social marketing is distinguished from other planning frameworks discussed in this book by four principles: (1) a commitment to create satisfying exchanges, (2) the use of marketing’s conceptual framework to design interventions, (3) a data-based consumer orientation, and (4) segmentation of populations and careful selection of target audiences.

For example, the bulk of federal Medicare insurance for the elderly is spent keeping people alive in their last six months, trying to prevent what cannot be prevented. That many recipients of this intervention do not judge the quality of their life in those last months to be satisfactory is a dilemma for which we have no solution.

What makes the Wesak celebration so unique is that you get to experience the direct intervention of hundreds of inner plane Ascended masters as well as the overlighting presence of over a million ascended masters, archangels, angels, Christed Extraterrestrials, and Elohim masters. The same goes for the people attending the event, for they come from all over the world and from every religion, spiritual path, spiritual teacher, and guru.

Drawing on Booth, Jeremy Munday (2008:14) argues that “[i]f the author’s judgment is always present, then in translation so is the translator’s”. However, unless this presence of the translator is clearly marked as a translatorial intervention such as translator footnotes and prefaces—in other words, unless “the presence of an enunciating subject other than the Narrator becomes discernible in the translated text itself” (Hermans 1996:33; emphasis original)—it is most likely to “be read in isolation and judged as the unmediated words of the ST author” (Munday 2008:14). As Theo Hermans puts it, “given the dominant conception of transparent translation in modern fiction, the reader’s awareness of reading a translation lies dormant” (1996:33).

economic conservatism in books such as Friedrich von Hayek’s The Road to Serfdom, which condemned economic intervention by government as a precursor to totalitarianism.

Like Lawrence Venuti’s (1998; 2008) foreignization, the goal of translational mimesis is not to imitate the other language, but rather to disrupt the illusion of direct access and to highlight the translatorial intervention through the mixing of different codes (see further Boase-Beier 2006:68–69 on Venuti’s foreignization and its “virtually non-mimetic view of style”). However, although translational mimesis does not aim to mimic the foreign language (i.e. the language as object), it nevertheless aims to represent the foreign language in the language as medium. In this aim to represent the foreign language (and the culture that is tied to this language) rather than the translational act as such lies a fundamental difference from foreignization. This difference can explain why translational mimesis and foreignization, although sharing many strategies such as the use of archaisms, the selective reproduction of foreign words or the transposing of foreign syntax, do not share others such

On December 16, 2008, George W. Bush said that "to make sure the economy doesn't collapse. I've abandoned free market principles to save the free market system." And on January 8, 2009, Barack Obama said, "Only government can break the vicious cycles that are crippling our economy.

The changes that occur during the prodromal phase have been broadly characterised by Hafner and colleagues (Hafner et al., 1995), though other more intensive studies are reviewed and summarised in Yung et al. (1996). These and other studies (Jones et al., 1993) showed that although diagnostic specificity and ultimately potentially effective treatment comes with the later onset of positive psychotic symptoms, most of the disabling consequences of the underlying disorder emerge and manifest well prior to this phase. In particular, deficits in social functioning occur predominantly during the prodromal phase and prior to treatment. Hafner et al. (1995) demonstrated clearly that the main factor determining social outcome two years after first admission for schizophrenia is acquired social status during the prodromal phase of the disorder. The importance of this phase was previously poorly appreciated because no conceptual

In the course of this book I will be setting out a case, developed from my experience as a manager and consultant, that many of the management approaches that are taken for granted in organisations, and which are taught on management courses and replicated by management consultants, actually get in the way of doing good work and hinder rather than help. They promise what they cannot deliver because they are predicated on ideas of predictability and control and imply powers of intervention on the part of managers and consultants which they cannot possess. People in organisations do not fit into two-by-two grids, and are not parts of wholes. The interweaving of intentions, hopes, aspirations and behaviour of people who are both inside and outside organisations, who behave both rationally and irrationally, will bring about outcomes which no one has predicted and which no one has planned.

This ingrained resistance to mind–body interventions is something I’ve heard about over and over again while researching this book. Even when scientists have funding, they often have to fight the surrounding culture in hospitals and universities just to conduct a trial.

the blood of Jesus covers all sin.

My hope, then, is that this book might help to overcome some of the prejudice against mind–body approaches, and to raise awareness that taking account of the mind in health is actually a more scientific and evidence-based approach than relying ever more heavily on physical interventions and drugs.

since transactions on today’s platforms are conducted through application programming interfaces (APIs) rather than person-to-person negotiations, they proceed swiftly, seamlessly, and in incredible volumes, all with barely any human intervention. If a platform achieves scale and becomes the de facto standard for its industry, the network effects of compatibility and standards (combined with the ability to rapidly iterate and optimize the platform) create a significant and lasting competitive advantage that can be nearly unassailable. This dominance lets the market leader “tax” all the participants who want to use the platform, much as levies were imposed in the bygone Republic of Venice. For example, the iTunes store takes a 30 percent share of the proceeds whenever a song, a movie, a book, or an app is sold on that platform. These platform revenues tend to have very high gross margins,

Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved

if the production of technology was made available to everyone, concrete alternatives to corporatized, exploitative, and politicized technology could be tested. They envisioned that if people became makers of technology, they would own the things they made and could decide for themselves what their technologies—and by extension their social, economic, and political lives—would be like. The prototypes of intervention they made came to be widely known as the “maker movement.

A powerful woman knows how to integrate strategies that lead to great interventions.

In any situation where you can spot spillover effects (like a polluting factory), look for an externality (like bad health effects) lurking nearby. Fixing it will require intervention either by fiat (like government regulation) or by setting up a marketplace system according to the Coase theorem (like cap and trade).

Many a warlord engages a spiritualist to influence the outcome of a war he is involved in. A priest may consecrate a campaign, and may even join the soldiers on the battlefield in a total effort to shore up their fighting spirit; a spell-caster is hired to curse the wretched enemy. But as the war drags on and divine intervention proves hopelessly distant, an Abettor is sought. A self-appointed admiral, the Abettor is versed in the art of modern warfare, developments in armaments, the strengths and weaknesses of warring parties in his domain, and, above all, is the deciding factor in the most prickly situations. Driven by his passion for a fair fight more than any personal reward or gratification, a good Abettor thinks nothing of abetting both belligerents in a given engagement. A celebrated Abettor came to the rescue of Count Ashenafi. A slight man with wooden dentures, the war broker had spent many of his ninety-three years crisscrossing territories, often with little regard for political borders, in search of a war to sponsor. He was a living archive: at his fingertips were all the battles that had been fought in his vast domain for the past six centuries and the strategies and tactics that had endured through generations. He was well acquainted with the armaments and able-bodied men within reach of not just princes and kings but also the lesser war-makers—feudal lords. A quick study of human nature, the Abettor realized that men may endure without bread and water but not without war, and so he made it his calling to afford them a fair and refreshing combat. He spent his days and nights sniffing for gunpowder, carrying on his back his worldly possessions of an old rifle, the Holy Scriptures, an extra copy of the Book of Hymns, and a small sacrifice for the road. He slept while walking. Having adjusted his needs to the ever-shifting clime, he could go without food or water for up to six months. Only in times of abundant harvest did he answer the call of nature. Though many brave men had sought him out in times of pressing need, the war patriarch had failed to earn their affection. A few of the people he had so diligently served had conspired to put him out of service in the most hideous ways. In an ordinary year, he could expect to be stabbed to death twice. Once, an army of retreating archers shot him with ninety-five arrows. On three different occasions, he was carved into palm-sized pieces and his remains served to hawks and storks; he was also known to have been buried alive. But, each time, the old man resurfaced in some remote corner of the kingdom in one piece, invigorated by his ordeal, ready to influence the outcome of another raging war.

This was due to the intervention of a benevolent ruler, King Sejong, who in 1403 issued an extraordinary decree, which sounds enlightened even today and must have been extremely so at the time. ‘To govern well,’ he said, ‘it is necessary to spread knowledge of the laws and the books, so as to satisfy reason and to reform men’s evil nature; in this way peace and order may be maintained.

There has been less constancy on social and economic matters. The conservative tent has sheltered economic liberals, supporters of state intervention, and thinkers who have been rather hostile to the idea of economic development. Mostly, though, Russian conservatives’ views on economic affairs have been shaped by a dislike of top-down policies of rapid modernization promoted by the Russian state and by suspicion of the state bureaucracy. In the late nineteenth century this led to ideas such as those of Sergei Sharapov and Lev Tikhomirov, who argued that Russia should focus on developing its internal market rather than on products for export. These ideas were combined with support for protectionism and a loose monetary policy, and with suggestions that Russia reduce its dependence on foreign capital. The economic proposals of modern left conservatives, who in the name of social justice argue in favor of a fairer distribution of resources, are in some ways similar. Conservatism is an important part of Russia’s political and intellectual landscape. Indeed, given the accelerating pace of globalization and modernization, it is possible that the current conservative reaction will grow stronger rather than weaker as time goes on. The ideas discussed in this book, therefore, are of more than just historical interest; they will help to shape Russia’s future, for better or for worse, in the years to come.

Cost-effectiveness analyses can be undertaken from a number of different perspectives. The choice of the study perspective is an important methodological decision because it determines which costs and effects to count and how to value them. The appropriate perspective depends on the objective of the study, the context, and the relevant decision makers. As indicated above, we recommend that analysts conduct Reference Case analyses from both the healthcare sector and societal perspectives (Recommendations 2–5). Other perspectives may, however, be relevant for specific decision makers. To illustrate, we briefly consider four perspectives potentially relevant to the analysis of health interventions: the payer perspective, the healthcare sector Reference Case perspective, the healthcare sector with time cost perspective, and the societal Reference Case perspective. Although we note two additional perspectives here, the remainder of this book will focus on the healthcare sector and societal Reference Case perspectives. The payer perspective includes the consequences that a specific payer considers relevant. This perspective will be more or less narrow depending on whether the payer is private or public. For a US private commercial payer (insurer), for example, costs might include reimbursement for medical care paid for by the insurer and consequences for patients covered by the insurer.

are signs of market failure, where open markets without intervention can create suboptimal results, or fail. To correct a market failure, an outside party must intervene in some way. Unfortunately, these interventions themselves can also fail, a result called government failure or political failure.

Maybe you thought you were simply coming to the end of a book. What if I told you this was actually an intervention and all the people you know have been calling and asking me to break some news to you: You can no longer continue to be the person you’ve been? What are you going to let go of? Who is it you don’t get? Who don’t you understand? Who have you been playing it safe with, while politely keeping your distance? Who has been mean or rude or flat wrong or creeps you out? Don’t tell them all your opinions; give them all your love. I know it’s hard for you. It’s hard for me too. But I’m learning I have to follow Jesus’ example and follow His lead if I’m going to follow in His steps. Even when we feel like we can’t muster the strength and humility to love our enemies, the truth is we can. If you do this, I can promise two things will happen. First, it will be messy. Sometimes ugly messy. You’ll also be misunderstood— you might not even understand yourself anymore. The second thing is just as true: you’ll grow. And people who are growing fall forward and bump into Jesus all over again. Obeying Jesus when it comes to loving difficult people is hard. I’m still working on it. I’m sure it will take the rest of my life. The heavy lifting is worth it, though. Difficulties and setbacks will give us the chance to go back or lean forward once again. I’m convinced heaven is watching us, knowing full well all that will be left standing in the end is our love. I bet our spouses, kids, and friends are watching too. If you want to become love, stop just agreeing with Jesus. Go call someone right now. Lift them up in ways they can’t lift themselves. Send them a text message and say you’re sorry. I know they don’t deserve it. You didn’t either. Don’t put a toe in the water with your love; grab your knees and do a cannonball. Move from the bleachers to the field and you won’t ever be the same. Don’t just love the people who are easy to love; go love the difficult ones. If you do this, Jesus said you’d move forward on your journey toward being more like Him. Equally important, as you practice loving everybody, always, what will happen along the way is you’ll no longer be who you used to be. God will turn you into love.

Domestic violence is a severe and often life-threatening situation. While all of the dynamics laid forth in this book are relevant, the process of getting out of an abusive relationship can be quite dangerous and require different and more acute intervention through law enforcement, domestic violence programs and shelters, and other means of safety, which are beyond the scope of this book.

The League of Nations Covenant (which specifically endorses the Monroe Doctrine) represents the global extension of this hegemony. The US did not join the League, but American economic power underwrote the peace settlement and, eventually, in the Second World War, US military power was brought to bear to bring down the jus publicum Europaeum and replace it with 'international law', liberal internationalism and, incipiently, the notion of humanitarian intervention in support of the liberal, universalist, positions that the new order had set in place. On Schmitt's account, the two world wars were fought to bring this about – and the barbarism of modern warfare is to be explained by the undermining of the limits established in the old European order. In effect, the notion of a Just War has been reborn albeit without much of its theological underpinnings. The humanized warfare of the JPE with its recognition of the notion of a 'just enemy' is replaced by the older notion that the enemy is evil and to be destroyed – in fact, is no longer an 'enemy' within Schmitt's particular usage of the term but a 'foe' who can, and should, be annihilated. Schmitt

Do not confuse human ideas about the God with divine ideas! We need to know what is written about the God in the ancient books, but we must be careful about it. Fundamentalism is no less dangerous than atheism. Ahriman has many names and many hands.

THE EIGHT PRAYER WATCHES SECOND PRAYER WATCH (9.00PM—12MIDNIGHT) Father in the name of Jesus, we thank you for the continuation of your unconditional love and your divine protection over our families, our cities, our nation of South Africa and the nations of the world in the mighty name of Jesus ‘Let God arise and His enemies be scattered’(Psalm 68:1). Heavenly Father we ask for your intervention as we are approaching the midnight hour. We pray that you will give us strength and boldness to pray and give thanks to you Father, ‘At midnight I will rise to give thanks to you because of your righteous judgement’ (Psalm 119:62). We ask you Lord to set us free from every stumbling block that try to hinder your perfect gracious plan for our lives, our families, our cities, our villages and our country in Jesus name. The book of Exodus 12:29-31 tells us that it was at the midnight hour when you struck down the firstborns of Egypt which resulted the Israelis to be set free from the captivity. We ask you Lord to set us free from the hatred, anger, poverty, witchcraft and everything that is meant to harm us inJesu name. We come against every power of the kingdom of darkness and we cancel every plan of the enemy that is meant to destroy our lives in the name of Jesus. We pray for healing and the blessings of our beloved country of South Africa. We pray for the increase of repentance, love, peace, kindness, compassion and everything that will build our country stronger in Jesus name. We pray for the increase of provision for the visions God has given us. We pray for the increase of outpouring of the spirit of prayer for the following watch in the name of Jesus. Thank you Lord for your faithfulness and for your mercy and grace. We pray in the mighty name of Jesus. Amen.

Hence, Bruch, like Bateman and Fonagy, stressed the necessity of tailoring interventions to the patients’ way of psychological functioning (Skårderud and Fonagy 2012). In her posthumously published book Conversations with Anorexics (1988: 8), she writes: The therapeutic task is to help the anorexic patient in her search for autonomy and self-directed identity by evoking awareness of impulses, feelings, and needs that originate within herself. The therapeutic focus needs to be on her failure in self-experience, on her defective tools and concepts for organizing and expressing needs, and on her bewilderment when dealing with others. Therapy represents an attempt to repair the conceptual defects and distortions, the deep-seated sense of dissatisfaction and helplessness, and the conviction that her own self is empty and incomplete and that therefore she is condemned to compliance out of helplessness. Again, she called this a naïve stance.

Specifically, the most significant results of the music interventions on the psychological side can be identified in the aspects more closely related to mood, especially in the reduction of the depressive and anxiety’s component, and in the improvement of the emotional expression, communication and interpersonal skills, self-esteem and quality of life.

As man’s organized intervention into natural processes becomes more comprehensive, that conception knowledge which consists exclusively of the passive imitation of objective structures becomes more inadequate. Kant’s talk of nature as the existence of things subject to laws presupposed a transcendental-philosophical reflection upon the forms innate in the Subject, for only on this condition could an ordered world of experience come into existence. The idea of the conceptual mediation of the immediate through the Subject became a leading theme of post-Kantian speculation, in which the transcendental philosophy passed over into the idealist dialectic.

We are the revolutionaries demanding a universalist standard of one right, one law, one nation for all; We are the champions of tolerance, the opponents of group privilege, and of communal division; We are the proponents of a common ground that is color-blind, gender-equitable and ethnically inclusive—a government of laws that is neutral between its citizens, and limited in scope; We are the advocates of society as against the state, the seekers of a dramatic reduction in the burdens of taxation, and of redress from the injustices of government intervention; We are the defenders of free markets against the destructive claims of the socialist agenda; and We are the conservers of the Constitutional covenant against the forces of modern tyranny and the totalitarian state.