Intervention Sayings And Quotes

A lonely day is God's way of saying that he wants to spend some quality time with you.

No. No!” he says. “I . . .” He looks wildly around the room. For inspiration? For divine intervention? I don’t know. “You can’t go. Ana, I love you!” “I love you, too, Christian, it’s just—” “No . . . no!” he says in desperation and puts both hands on his head. “Christian . . .” “No,” he breathes, his eyes wide with panic, and suddenly he drops to his knees in front of me, head bowed, long-fingered hands spread out on his thighs. He takes a deep breath and doesn’t move. What? “Christian, what are you doing?” He continues to stare down, not looking at me. “Christian! What are you doing?” My voice is high-pitched. He doesn’t move. “Christian, look at me!” I command in panic. His head sweeps up without hesitation, and he regards me passively with his cool gray gaze—he’s almost serene . . . expectant. Holy Fuck . . . Christian. The submissive.

Why do anything-- why wash my hair, why read Moby Dick, why fall in love, why sit through six hours of Nicholas Nickleby, why care about American intervention in Central America, why spend time trying to get into the right schools, why dance to the music when all of us are just slouching toward the same inevitable conclusion? The shortness of life, I keep saying, makes everything seem pointless when I think about the longness of death.

People who are diagnosed as having "generalized anxiety disorder" are afflicted by three major problems that many of us experience to a lesser extent from time to time. First and foremost, says Rapgay, the natural human inclination to focus on threats and bad news is strongly amplified in them, so that even significant positive events get suppressed. An inflexible mentality and tendency toward excessive verbalizing make therapeutic intervention a further challenge.

Tough love and brutal truth from strangers are far more valuable than Band-Aids and half-truths from invested friends, who don’t want to see you suffer any more than you have.

You see, the religious people — most of them — really think this planet is an experiment. That's what their beliefs come down to. Some god or other is always fixing and poking, messing around with tradesmen's wives, giving tablets on mountains, commanding you to mutilate your children, telling people what words they can say and what words they can't say, making people feel guilty about enjoying themselves, and like that. Why can't the gods leave well enough alone? All this intervention speaks of incompetence. If God didn't want Lot's wife to look back, why didn't he make her obedient, so she'd do what her husband told her? Or if he hadn't made Lot such a shithead, maybe she would've listened to him more. If God is omnipotent and omniscient, why didn't he start the universe out in the first place so it would come out the way he wants? Why's he constantly repairing and complaining? No, there's one thing the Bible makes clear: The biblical God is a sloppy manufacturer. He's not good at design, he's not good at execution. He'd be out of business if there was any competition.

What people see you do may not be remembered; what they hear you say may be forgotten; but how they feel your intervention in their times of need will forever be remembered.

Heartbreak is more common than happiness. No one wants to say that, but it's true. We're taught to believe not only that everyone deserves a happy ending, but that if we try hard enough, we will get one. That's simply no the case. Happy endings, life long loves, are the products of both effort and luck. We can control them, to some extent and though our feelings always seem to have a life of their own, we can at least be open to love. But, luck, the other component, well there's nothing we can do about that one. Call it God's plan or predestination or divine intervention, but we're all at its mercy. And sometimes God isn't very merciful. Jane taught me that.

Hang on! God will be thy strength in any act of your pursuit.

On the 'Celestial Seasonings' green tea packet there is a short explanation of its benefits: 'Green tea is a natural source of antioxidants, which neutralize harmful molecules in the body known as free radicals. By taming free radicals, antioxidants help the body maintain its natural health.' Mutatis mutandis, is not the notion of totalitarianism one of the main ideological antioxidants, whose function throughout its career was to tame free radicals, and thus to help the social body to maintain its politico-ideological good health?

My first intervention is to say, when your baby is born, just don't jump on your kid at night," Cohen says, "Give your baby a chance to self-soothe, don't automatically respond, even from birth.

Greenlights can also be disguised as yellow and red lights. A caution, a detour, a thoughtful pause, an interruption, a disagreement, indigestion, sickness, and pain. A full stop, a jackknife, an intervention, failure, suffering, a slap in the face, death. We don’t like yellow and red lights. They slow us down or stop our flow. They’re hard. They’re a shoeless winter. They say no, but sometimes give us what we need.

They say that God watches out for children, drunks and fools. Simply put, this means I stand a two-thirds better chance for divine intervention in my life than most other people.

The black, the white, the brown, the red, the yellow, the hetero, the homo, the trans, the poor, the rich, the literate, the illiterate, the weak, the strong – all are my sisters and brothers. My life is their life. And till the last breath in my body, I shall be serving you all with all the power in my veins. And beyond death, my ideas shall be serving you for eternity.

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 prayer and positive affirmation are the keys for a divine intervention in any situation.

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

It's all very well for us to sit here in the west with our high incomes and cushy lives, and say it's immoral to violate the sovereignty of another state. But if the effect of that is to bring people in that country economic and political freedom, to raise their standard of living, to increase their life expectancy, then don't rule it out.

Your--ah--intervention, shall we say, has simplified things in the palace enormously. We no longer have to worry about Salmissra's whims and peculiar appetites. We rule by committee, and we hardly ever find it necessary to poison each other anymore. No one's tried to poison me for months.

One can say that Javert is our conscience. The ever lurking presence of the law and our own condemnation. The tension between who we were and who we are and who we can be. Javert represents that inescapable, shameful past that forever haunts and persues one's conscience. Javert is the man of the law, and... There are no surprises with the law. The principle of retribution is simple and monotonous, like Euclidean logic. It's closed to all alternatives and shut up against divine or human intervention... Indeed, Javert represents the merciless application of the law, the blind Justice that in the end is befuddled by hope and the possibility of redemption without punishment.

I want to believe," he heard himself say. Victoria's reply carried no judgement or challenge. "So why don't you?" He chuckled. "Well, it's not that easy. Having faith requires leaps of faith, cerebral acceptance of miracles, immaculate conceptions an divine interventions

As sinners we are like addicts - addicted to ourselves and our own projects. The theology of glory simply seeks to give those projects eternal legitimacy. The remedy for the theology of glory, therefore, cannot be encouragement and positive thinking, but rather the end of the addictive desire. Luther says it directly: "The remedy for curing desire does not lie in satisfying it, but in extinguishing it." So we are back to the cross, the radical intervention, end of the life of the old and the beginning of the new. Since the theology of glory is like addiction and not abstract doctrine, it is a temptation over which we have no control in and of ourselves, and from which we must be saved. As with the addict, mere exhortation and optimistic encouragement will do no good. It may be intended to build up character and self-esteem, but when the addict realizes the impossibility of quitting, self-esteem degenerates all the more. The alcoholic will only take to drinking in secret, trying to put on the facade of sobriety. As theologians of glory we do much the same. We put on a facade of religious propriety and piety and try to hide or explain away or coddle our sins.... As with the addict there has to be an intervention, an act from without. In treatment of alcoholics some would speak of the necessity of 'bottoming out,' reaching the absolute bottom where one can no longer escape the need for help. Then it is finally evident that the desire can never be satisfied, but must be extinguished. In matters of faith, the preaching of the cross is analogous to that intervention. It is an act of God, entirely from without. It does not come to feed the religious desires of the Old Adam and Eve but to extinguish them. They are crucified with Christ to be made new.

Just shut up.” But he doesn’t. “I’m not saying you should do anything. And that’s why I stepped in and didn’t let you bring her home.” His tone turns serious. “All kidding aside, Pike,” he goes on, “she is exactly your type. You shouldn’t be alone with her.” Yeah. I know. I just hope he’s the only person who’s noticed. “Thanks for the intervention,” I tell him, “but even if I were attracted to her, I’m capable of controlling myself.” “You’re not seeing yourself from my perspective.” He looks out the front windshield, solemn. “You look at each other like…” “Like?” He swallows, an unusually troubled pinch to his brow. “Like the two of you have your own language.

To do what you imply would require nothing short of divine intervention. you must change man, not systems. Can you and our vapouring friends of the Literary Chamber of Rennes, or any other learned society of France, devise a system of government that has never yet been tried? Surely not. And can we say of any system tried that it proved other than failure in the end? My dear Philippe, the future is to be read with certainty only in the past. Ad actu ad posse valet consecutio. Man never changes. He is always greedy, always acquisitive, always vile. I am speaking of Man in the bulk.

It is only the Creator that can set thy soul free from every struggle.

SIMONE: I was getting a lot of phone calls from Daisy at all hours of the day. I’d say, “Let me come get you.” And she’d refuse. I thought about trying to force her into rehab. But you can’t do that. You can’t control another person. It doesn’t matter how much you love them. You can’t love someone back to health and you can’t hate someone back to health and no matter how right you are about something, it doesn’t mean they will change their mind. I used to rehearse speeches and interventions and consider flying to where she was and dragging her off that stage—as if, if I could just get the words right, I could convince her to get sober. You drive yourself crazy, trying to put words in some magical order that will unlock their sanity. And when it doesn’t work, you think, I didn’t try hard enough. I didn’t talk to her clearly enough. But at some point, you have to recognize that you have no control over anybody and you have to step back and be ready to catch them when they fall and that’s all you can do. It feels like throwing yourself to sea. Or, maybe not that. Maybe it’s more like throwing someone you love out to sea and then praying they float on their own, knowing they might well drown and you’ll have to watch.

That war [Bosnian war] in the early 1990s changed a lot for me. I never thought I would see, in Europe, a full-dress reprise of internment camps, the mass murder of civilians, the reinstiutution of torture and rape as acts of policy. And I didn't expect so many of my comrades to be indifferent - or even take the side of the fascists. It was a time when many people on the left were saying 'Don't intervene, we'll only make things worse' or, 'Don't intervene, it might destabilise the region. And I thought - destabilisation of fascist regimes is a good thing. Why should the left care about the stability of undemocratic regimes? Wasn't it a good thing to destabilise the regime of General Franco? It was a time when the left was mostly taking the conservative, status quo position - leave the Balkans alone, leave Milosevic alone, do nothing. And that kind of conservatism can easily mutate into actual support for the aggressors. Weimar-style conservatism can easily mutate into National Socialism. So you had people like Noam Chomsky's co-author Ed Herman go from saying 'Do nothing in the Balkans', to actually supporting Milosevic, the most reactionary force in the region. That's when I began to first find myself on the same side as the neocons. I was signing petitions in favour of action in Bosnia, and I would look down the list of names and I kept finding, there's Richard Perle. There's Paul Wolfowitz. That seemed interesting to me. These people were saying that we had to act. Before, I had avoided them like the plague, especially because of what they said about General Sharon and about Nicaragua. But nobody could say they were interested in oil in the Balkans, or in strategic needs, and the people who tried to say that - like Chomsky - looked ridiculous. So now I was interested.

For most of my life, I would have automatically said that I would opt for conscientious objector status, and in general, I still would. But the spirit of the question is would I ever, and there are instances where I might. If immediate intervention would have circumvented the genocide in Rwanda or stopped the Janjaweed in Darfur, would I choose pacifism? Of course not. Scott Simon, the reporter for National Public Radio and a committed lifelong Quaker, has written that it took looking into mass graves in former Yugoslavia to convince him that force is sometimes the only option to deter our species' murderous impulses. While we're on the subject of the horrors of war, and humanity's most poisonous and least charitable attributes, let me not forget to mention Barbara Bush (that would be former First Lady and presidential mother as opposed to W's liquor-swilling, Girl Gone Wild, human ashtray of a daughter. I'm sorry, that's not fair. I've no idea if she smokes.) When the administration censored images of the flag-draped coffins of the young men and women being killed in Iraq - purportedly to respect "the privacy of the families" and not to minimize and cover up the true nature and consequences of the war - the family matriarch expressed her support for what was ultimately her son's decision by saying on Good Morning America on March 18, 2003, "Why should we hear about body bags and deaths? I mean it's not relevant. So why should I waste my beautiful mind on something like that?" Mrs. Bush is not getting any younger. When she eventually ceases to walk among us we will undoubtedly see photographs of her flag-draped coffin. Whatever obituaries that run will admiringly mention those wizened, dynastic loins of hers and praise her staunch refusal to color her hair or glamorize her image. But will they remember this particular statement of hers, this "Let them eat cake" for the twenty-first century? Unlikely, since it received far too little play and definitely insufficient outrage when she said it. So let us promise herewith to never forget her callous disregard for other parents' children while her own son was sending them to make the ultimate sacrifice, while asking of the rest of us little more than to promise to go shopping. Commit the quote to memory and say it whenever her name comes up. Remind others how she lacked even the bare minimum of human integrity, the most basic requirement of decency that says if you support a war, you should be willing, if not to join those nineteen-year-olds yourself, then at least, at the very least, to acknowledge that said war was actually going on. Stupid fucking cow.

How do I get my point heard? How do I get it noticed? How do I get to belong in the discussion? I am sure it is something some men feel too, but if there’s one thing that bonds women of all backgrounds, of all political colours, in all kinds of business and profession, it is the classic experience of the failed intervention; you’re at a meeting, you make a point, then a short silence follows, and after a few awkward seconds some man picks up where he had just left off: ‘What I was saying was …’ You might as well never have opened your mouth, and you end up blaming both yourself and the men whose exclusive club the discussion appears to be.

Large numbers of Christians are practical atheists who disbelieve in an active God. They wouldn’t say it that way; no church’s written doctrine would declare there is no God. But believers face situations daily without bringing God into the picture. Like Herod, they say there is no divine intervention in practical living. They are professing Christians but live exactly like their atheist neighbors whenever they face a problem. They don’t think to get God’s counsel through His Word, or invite God to intervene.

I say it must have been great to grow up when men were men. He says men have always been what the are now, namely incapable of coping with life without the intervention of God the Almighty. Then in the oven behind him my pizza starts smoking and he says case in point.

The denier that ID [intelligent design] is science faces the following dilemma. Either he admits that the intervention of such a designer is possible, or he does not. If he does not, he must explain why that belief is more scientific than the belief that a designer is possible. If on the other hand he believes that a designer is possible, then he can argue that the evidence is overwhelmingly against the actions of such a designer, but he cannot say that someone who offers evidence on the other side is doing something of a fundamentally different kind. All he can say about that person is that he is scientifically mistaken.

I work to make human beings out of human bodies. I work to make conscience out of mindlessness. I work to make Gods out of obedient worshippers.

I am mission and must complete it.

We all wrestle with our innerself. It takes grace to find our soul.

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.

Understanding that we’re all good inside is what allows you to distinguish a person (your child) from a behavior (rudeness, hitting, saying, “I hate you”). Differentiating who someone is from what they do is key to creating interventions that preserve your relationship while also leading to impactful change.

…when a voice is heard in a dream it is a most meaningful occurrence. Dr. Jung identified the appearance of a voice identified the appearance of a voice in dreams with an intervention of the Self. It stands for knowledge that has its roots in the collective knowledge of the psyche. What the voice says cannot be disputed.

If you really, truly, genuinely care about the people around you, then throw away all that vengeance and hatred, and say to yourself - "no one shall have to feel what I have felt - no one shall have to bear the pain that I have borne - not on my watch".

Another, related issue is that longevity itself, and healthspan in particular, doesn’t really fit into the business model of our current healthcare system. There are few insurance reimbursement codes for most of the largely preventive interventions that I believe are necessary to extend lifespan and healthspan. Health insurance companies won’t pay a doctor very much to tell a patient to change the way he eats, or to monitor his blood glucose levels in order to help prevent him from developing type 2 diabetes. Yet insurance will pay for this same patient’s (very expensive) insulin after he has been diagnosed. Similarly, there’s no billing code for putting a patient on a comprehensive exercise program designed to maintain her muscle mass and sense of balance while building her resistance to injury. But if she falls and breaks her hip, then her surgery and physical therapy will be covered. Nearly all the money flows to treatment rather than prevention—and when I say “prevention,” I mean prevention of human suffering.

There is something living deep within us all that welcomes, even relishes, the role of victimhood for ourselves. There is no cause in the world more righteously embraced than our own when we feel someone has wronged us. Perhaps it is a psychological leftover from early childhood, when we felt the primeval terror of the world around us and yearned for the intervention of a mother/protector to keep us safe. Perhaps it makes it easier to explain away our personal failures when the work of an enemy can be blamed. Perhaps we just get tired of long explanations and like the cleanliness of an easy solution. It is for wiser people than me to say. Whatever its allure, this primitive ideology of Hutu Power swept through Rwanda in 1993 and early 1994 with the speed of flame through dry grass.

It took Aaron a minute to find his voice again. He still sounded angry, but there was a muted edge to his, "You wouldn't even look at me. You wouldn't say a word to me unless I said something first. I'm not psychic. How was I supposed to know?" "Because I made you a promise," Andrew said. "I did not forget it just because you chose not to believe me. I did what I said I would do, and fuck you for expecting anything else." There it was again: a hint of that infinite anger at Andrew's core. Aaron opened his mouth, closed it again, and dropped his eyes. Andrew stared at his brother's bowed head for an endless minute. Aaron had given up the fight, but every passing second seemed to put more tension in Andrew's frame. Neil watched Andrew's fingers curl against his thighs, not into fists but a mimicry of crushing the life from someone, and knew Andrew's temper was nearing a breaking point. He put his hand up between them, trying to block Andrew's view of Aaron, and Andrew cut a vicious look at him. A heartbeat later Andrew's expression went dead. Neil regretted his intervention immediately. No one could let go of that much rage that easily; Andrew had simply buried it where it could hurt only him. It was too late to take it back, so Neil dropped his hand to his lap in defeat.

We have probably all seen teachers who would pick a student up by the scruff of the neck for saying ‘Shit,’ but who would walk by without a word when overhearing that same student taunting a classmate, calling him a ‘fag.’ It is often easier not to intervene — even when there is a clear-cut victim. It’s out in the hall. It isn’t our business. It isn’t our problem. But our inactions, like our actions, define who we are and what are true values are.

I don’t share your luxury. I believe in karma. I make karma happen. I rain down karma on my enemies.” “We are the progeny of ancient myths, so we attempt to write our own.” “I see the killing fields of the innocents crying out for justice while we hold our ranks.” “You have ventured into deep waters, leaving your wading pool of shallow pragmatism.” “Divine intervention is not without its own pain.” “When all seems lost, don’t confuse this with the end, rather this is the beginning.” “Your redemption is at the gate of your conscience. You have been granted the power of a choice.” “What say you, image bearer? Have you come to save us?

it suffices to say that the artificial establishment of equality is as little compatible with liberty as the enforcement of unjust laws of discrimination. (It is obviously just to discriminate—within limits—between the innocent and the criminal, the adult and the infant, the combatant and the civilian, and so on.) Whereas greed, pride and arrogance are at the base of unjust discrimination, the driving motor of the egalitarian and identitarian trends is envy, jealousy2 and fear. “Nature” (i.e., the absence of human intervention) is anything but egalitarian; if we want to establish a complete plain we have to blast the mountains away and fill the valleys; equality thus presupposes the continuous intervention of force which, as a principle, is opposed to freedom. Liberty and equality are in essence contradictory.

I think if two people are meant to be together, then they will be. I don’t know if that makes them soulmates though. I feel like a soulmate implies some sort of…divine intervention. I think the best love stories come from the people who say that love came out of nowhere for them, not from the people who were looking for love in the first place.

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

All that I am is by the grace of God.

Never give up on yourself. You have divine abilities for a great mission.

The divine moment is the grace of life-change.

One thing I always used to say: Being a part of the gang was like being a broke millionaire. In that I mean you can have anything you want, do anything you want and you can get more women than you can ever want. It’s like another world you can’t see, and you can’t even imagine. Scrooge, former leader of the Rebellion Raiders street gang that once boasted of having some ten thousand members

November 11, 2018 ...(2+0+1+8= 11) 11:11:11 When you see 11:11, it is a spiritual message to remind you that you are the creator of your own reality and you need to take responsibility for it. Your current situation is the result of your past thoughts and actions. By taking a proactive approach, you can become aware of what you think, what you say, and what you do in order to completely take charge of your life.

We claim the victory over the power of the enemy not by our might nor by our power, but by His Spirit, says the Lord (Zech. 4:6). Never—and I mean never—allow the enemy to convince you that your situation is hopeless.

So what is it really like? What happens when people die?" Noor asks Alice Bhatti, who after finishing her shift has changed into a loose maxi and is lying down on a wheelie stretcher, her forearm covering her eyes. A half-torn poster on the wall behind the stretcher says : Bhai, your blood will bring a revolution. Someone has scrawled under it with a marker: And that revolution will bring more blood. Someone has added Insha'allah in an attempt to introduce divine intervention into the proceedings. Some more down-to-earth soul has tried to give this revolution a direction, and drawn an arrow underneath and scribbled, Bhai, the Blood Bank is in Block C.

Mexico is a lawless place. I don’t care what the UN says, or what the State Department travel advisories tell you. The fact is that Mexico, as a whole, is a narco-state run by powerful regional cartels, with a hollow and largely irrelevant central government that is nothing more than window-dressing to appease the international community. Freedom is for those who can afford it, law is for sale, and what is fair is determined by who is most powerful. That’s the reality of Mexico. Cancun, Playa, Cabo, Puerto Vallarta- they are all much better than the interior of Mexico, but that is only because their survival depends on a steady flow of tourists with money to burn. To protect that, the government does a good job maintaining the appearance of western-style law and order through the direct threat of massive military intervention. Underneath it all, those places are not much different from the rest of Mexico.

Rabbi Moshe Weinberger of Mesivta Beis Shraga related how his father used to say that on Purim, the handle of the gragger (noisemaker) we spin is beneath the gragger itself, while on Chanukah the handle of the dreidel (four-sided top) we spin is on top. Purim, he expounded, represents human initiative, an "awakening from below," while Chanukah represents Divine intervention, an "awakening from above." On Purim, we stir ourselves with drink, joy, a hearty meal and other activities. On Chanukah, we light a candle that we are not allowed to use for any purpose other than to gaze at its flame. We just sit back and look. We let Hashem take over. We remind ourselves that Hashem is running the show.

In order to know something, you must go back to the source. You have to be critical and wise what are the original roots and not the corrupted outcome but in order to know the truth, you have to examine all angles, all sides, all possible traces of deception, the fortress of protection of hidden elements camouflaged with what it seemed overlapping masks along a river of clear or dirty water. The water flows in varying speed depending on the atmospheric factors and men’s interventions in using the flowing water however, the stone remains. Think of the truth: many would hide it, distort it, change it, bury it, or even destroy it but the uncorrupted truth, the unparalleled truth shall always come out. How do you seek the truth? When you seek for the truth, are you guided with an honest heart? Why do you seek the truth? Or, are you among those folks who prefer to hide or bury the truth thinking that the majority won’t find it out? If and when the truth comes out, are you among those persons who will target sacrificial lambs for scapegoats? It is wise to remember that the truth however hidden shall eventually come out. A Cameroonian proverb says, "Water always finds a way out." The same thing I can say about the truth: the truth however hidden shall eventually come out. The water flows, the stones remain. The lies flow, the truth remains. The truth thrives forever." ~ Angelica Hopes, an excerpt from K.H. Trilogy

V drifts into talking about generations. How grandparents and grandchildren so often get along very well. Remove one generation—twenty-five years at least—and the anger in both directions dissipates. All the failed expectations and betrayals become cleansed by an intervention of time. Resentment and bitter need for retribution fall away. Love becomes the operative emotion. On the old side, you’re left with wrinkled age and whatever fractured, end-of-the-line knowledge might have accrued. Wisdom as exhaustion. And on the other side—which V still remembers with molecular vividness—youth and yearning and urgency for something not yet fully defined. Undiluted hope and desire. But by fusing the best of both sides, a kind of intertwining consciousness arises—grandmother and granddaughter wisdom emerging from shared hope, relieved of emotions tainted by control and guilt and anger. —I’ll assume you’re right, James says. But I wouldn’t know much about long family relationships. When I was

The typical undergraduate microeconomics textbook describes cases where markets are unlikely to produce efficient outcomes. These textbooks often claim that, in principle, government intervention could solve the market failure. However, these textbooks also assume that government both (1) has full information about how to solve the problem and (2) has the good faith to use its power to solve the problem. It is as if the textbooks say omniscient angels can intervene to solve market failures. Thus, when undergraduate textbooks recommend government intervention, they mean intervention by idealized governments, not necessarily by real governments. In the real world, libertarians believe, sometimes the best response to serious market failure is just to suck it up and live with it.

Every family member reacts to the suicide of a loved one in his or her own individual manner: from anger to admiration, from identification to denial. Dr. Edward Dunne likens the suicide of his brother, Tim, to a meteorite that crashed into his family, sending each member into different and separate orbits of mourning. “Suicide destroys the original fabric of the family, forcing a reintegration of the survivors,” he says. “The pace at which individual family members are ready and able to do this will vary, necessitating individual interventions.

O my brave Almighty Human, with the ever-effulgent flow of courage, conscience and compassion, turn yourself into a vivacious humanizer, and start walking with bold footsteps while eliminating racism, terminating misogyny, destroying homophobia and all other primitiveness that have turned humanity into the most inhuman species on earth.

Do you believe in soulmates, Elena?” I think about it for a long time. Do I? Everyone wants to believe they exist. Everyone wants to believe that there’s someone out there that was always meant to love them. “I think if two people are meant to be together, then they will be. I don’t know if that makes them soulmates though. I feel like a soulmate implies some sort of…divine intervention. I think the best love stories come from the people who say that love came out of nowhere for them, not from the people who were looking for love in the first place.” I squeeze his hand in mine. “Do you believe in soulmates?” The corner of his mouth tilts into a smile. “Not until I found you.

I must say that the United States, of all the countries of the West, is the least guilty and has done the most in order to prevent it. The United States has helped Europe to win the First and the Second World Wars. It twice raised Europe from postwar destruction—twice—for ten, twenty, thirty years it has stood as a shield protecting Europe while European countries counted their nickels to avoid paying for their armies (better yet, to have none at all), to avoid paying for armaments, thinking about how to leave NATO, knowing that in any case America would protect them. These counties started it all, despite their thousand year old civilization and culture, even though they are closer to the danger and should have seen it more clearly.

No individual and no nation need fear at any time to have less money than it needs. Government measures designed to regulate the international movement of money in order to ensure that the community shall have the amount it needs, are just as unnecessary and inappropriate as, say, intervention to ensure a sufficiency or corn or iron or the like. This argument dealt the Mercantilist Theory its death-blow.

All parents want to hear good things about their children, but sometimes you had to say bad things. If you said the bad things to subtly, the parents didn't believe you. If you said the bad things too baldly, the parents got upset. Actually, they often didn't believe you anyway and then they got upset, too. It was like having an intervention for an alcoholic every twenty minutes for an entire working day.

A comment on these men is made in the dream: “It is said they are dead.” But Henry is alone. Who makes the statement? It is a voice—and when a voice is heard in a dream it is a most meaningful occurrence. Dr. Jung identified the appearance of a voice in dreams with an intervention of the Self. It stands for a knowledge that has its roots in the collective fundamentals of the psyche. What the voice says cannot be disputed.

According to a 2012 Gallup survey, only 15 per cent of Americans think that Homo sapiens evolved through natural selection alone, free of all divine intervention; 32 per cent maintain that humans may have evolved from earlier life forms in a process lasting millions of years, but God orchestrated this entire show; 46 per cent believe that God created humans in their current form sometime during the last 10,000 years, just as the Bible says. Spending three years in college has absolutely no impact on these views. The same survey found that among BA graduates, 46 per cent believe in the biblical creation story, whereas only 14 per cent think that humans evolved without any divine supervision. Even among holders of MA and PhD degrees, 25 per cent believe the Bible, whereas only 29 per cent credit natural selection alone with the creation of our species.1

Neither free grace advocates nor lordship advocates do anybody any favors when they say, “Faith works.” Technically, it doesn’t. Christ works. Faith unites us to him. Our hope is not in salvation; our hope is in Christ. Our hope is not getting saved; our hope is in Christ. Our hope is not in praying a prayer, walking an aisle, improving our morality, or raising our hand. Our hope is always and ever and only in the One who loved us and gave his life for us.

helping the public grasp during the early part of the epidemic what is likely to happen later is essential. But this is also one of the reasons it’s so difficult to sound the alarm. If we say that many people will be sick and that our world will be changed “soon,” people will look around and conclude that everything seems normal enough, so no interventions are necessary, thank you very much. And it seems normal the next day too, so the Cassandras are seen as merely alarmists.

We say that an author is original when we cannot trace the hidden transformations that others underwent in his mind; we mean to say that the dependence of what he does on what others have done is excessively complex and irregular. There are works in the likeness of others, and works that are the reverse of others, but there are also works of which the relation with earlier productions is so intricate that we become confused and attribute them to the direct intervention of the gods.

The powerful effect of female literacy contrasts with the comparatively ineffective roles of, say, male literacy or general poverty reduction as instruments of child mortality reduction. The increase in male literacy over the same range (from 22 to 75 percent) only reduces under-five mortality from 169 per thousand to 141 per thousand. And a 50 percent reduction in the incidence of poverty (from the actual 1981 level) only reduces the predicted value of under-five mortality from 156 per thousand to 153 per thousand. Here again, the message seems to be that some variables relating to women's agency (in this case, female literacy) often play a much more important role in promoting social well-being (in particular, child survival) than variables relating to the general level of opulence in the society. These findings have important practical implications. Both types of variables can be influenced through public action, but respectively require rather different forms of public intervention.

Yet the hunger to treat patients still drove Farber. And sitting in his basement laboratory in the summer of 1947, Farber had a single inspired idea: he chose, among all cancers, to focus his attention on one of its oddest and most hopeless variants—childhood leukemia. To understand cancer as a whole, he reasoned, you needed to start at the bottom of its complexity, in its basement. And despite its many idiosyncrasies, leukemia possessed a singularly attractive feature: it could be measured. Science begins with counting. To understand a phenomenon, a scientist must first describe it; to describe it objectively, he must first measure it. If cancer medicine was to be transformed into a rigorous science, then cancer would need to be counted somehow—measured in some reliable, reproducible way. In this, leukemia was different from nearly every other type of cancer. In a world before CT scans and MRIs, quantifying the change in size of an internal solid tumor in the lung or the breast was virtually impossible without surgery: you could not measure what you could not see. But leukemia, floating freely in the blood, could be measured as easily as blood cells—by drawing a sample of blood or bone marrow and looking at it under a microscope. If leukemia could be counted, Farber reasoned, then any intervention—a chemical sent circulating through the blood, say—could be evaluated for its potency in living patients. He could watch cells grow or die in the blood and use that to measure the success or failure of a drug. He could perform an “experiment” on cancer.

Our Difficulty in Believing in Providence The first obstacle is that, as long as we have not experienced concretely the fidelity of Divine Providence to provide for our essential needs, we have difficulty believing in it and we abandon it. We have hard heads, the words of Jesus do not suffice for us, we want to see at least a little in order to believe! Well, we do not see it operating around us in a clear manner. How, then, are we to experience it? It is important to know one thing: We cannot experience this support from God unless we leave Him the necessary space in which He can express Himself. I would like to make a comparison. As long as a person who must jump with a parachute does not jump out into the void, he cannot feel that the cords of the parachute will support him, because the parachute has not yet had the chance to open. One must first jump and it is only later that one feels carried. And so it is in spiritual life: “God gives in the measure that we expect of Him,” says Saint John of the Cross. And Saint Francis de Sales says: “The measure of Divine Providence acting on us is the degree of confidence that we have in it.” This is where the problem lies. Many do not believe in Providence because they’ve never experienced it, but they’ve never experienced it because they’ve never jumped into the void and taken the leap of faith. They never give it the possibility to intervene. They calculate everything, anticipate everything, they seek to resolve everything by counting on themselves, instead of counting on God. The founders of religious orders proceed with the audacity of this spirit of faith. They buy houses without having a penny, they receive the poor although they have nothing with which to feed them. Then, God performs miracles for them. The checks arrive and the granaries are filled. But, too often, generations later, everything is planned, calculated. One doesn’t incur an expense without being sure in advance to have enough to cover it. How can Providence manifest itself? And the same is true in the spiritual life. If a priest drafts all his sermons and his talks, down to the least comma, in order to be sure that he does not find himself wanting before his audience, and never has the audacity to begin preaching with a prayer and confidence in God as his only preparation, how can he have this beautiful experience of the Holy Spirit, Who speaks through his mouth? Does the Gospel not say, …do not worry about how to speak or what you should say; for what you are to say will be given to you when the time comes; because it will not be you who will be speaking, but the Spirit of your Father will be speaking in you (Matthew 10:19)? Let us be very clear. Obviously we do not want to say that it is a bad thing to be able to anticipate things, to develop a budget or prepare one’s homilies. Our natural abilities are also instruments in the hands of Providence! But everything depends on the spirit in which we do things. We must clearly understand that there is an enormous difference in attitude of heart between one, who in fear of finding himself wanting because he does not believe in the intervention of God on behalf of those who lean on Him, programs everything in advance to the smallest detail and does not undertake anything except in the exact measure of its actual possibilities, and one who certainly undertakes legitimate things, but who abandons himself with confidence in God to provide all that is asked of him and who thus surpasses his own possibilities. And that which God demands of us always goes beyond our natural human possibilities!

A bell of mindfulness, whether it is an actual bell or some other sound, is a wonderful reminder to come back to ourselves, to come back to life here in the present moment. The sound of the bell is the voice of the Buddha within. Every one of us has Buddha nature—the capacity for compassionate, clear, understanding nature—within us. So when we hear the sound of the bell, if we like practicing mindfulness, we can respond to that intervention with respect and appreciation. In my tradition, every time we hear the bell, we pause. We stop moving, talking, and thinking, and we listen to the voice of the heart. We don’t say that we “hit the bell” or “strike the bell.” Rather, we say we “invite the bell” to sound, because the bell is a friend, an enlightened friend that helps us wake up and guides us home to ourselves. Gentleness and nonviolence are characteristics of the sound of the bell. Its sound is gentle but very powerful. When you hear the sound of the bell, take the opportunity to come home to yourself and enjoy your breathing. Take a few moments to inhale and exhale deeply and touch a little happiness. If you want to experience what the end of suffering will feel like, it is in the here and the now with this breath. If you want nirvana, it’s right here.        Breathing in, I know I am breathing in.        Breathing out, I smile.

Later on, of course, we all thought he’d tied himself to the wrong boat. But who can really say? Just as that woman likely lied to him with her independent organ, Dr. Tokai — in a somewhat different sense — used this independent organ to fall in love. A function beyond his will. With hindsight it’s easy for someone else to sadly shake his head and smugly criticize another’s actions. But without the intervention of that kind of organ — the kind that elevates us to new heights, thrusts us down to the depths, throws our minds into chaos, reveals beautiful illusions, and sometimes even drives us to death — our lives would indeed be indifferent and brusque. Or simply end up as a series of contrivances.

One common criticism emerged from Congress and the media: Obama had not formally addressed the nation since authorizing military action. So, on March 28, two weeks after the Situation Room meeting that had set everything in motion, he gave a speech at the National Defense University in Washington. The television networks said they wouldn’t carry it in prime time, so it was scheduled for the second-tier window of 7:30 P.M., an apt metaphor for the Libyan operation—cable, not network; evening, not prime time; kinetic military operation, not war. The speech was on a Monday, and I spent a weekend writing it. Obama was defensive. Everything had gone as planned, and yet the public and political response kept shifting—from demanding action to second-guessing it, from saying he was dithering to saying he wasn’t doing enough. Even while he outlined the reasons for action in Libya, he stepped back to discuss the question that would continue to define his foreign policy: the choice of when to use military force. Unlike other wartime addresses, he went out of his way to stress the limits of what we were trying to achieve in Libya “—saving lives and giving Libyans a chance to determine their future, not installing a new regime or building a democracy. He said that we would use force “swiftly, decisively, and unilaterally” to defend the United States, but he emphasized that when confronted with other international crises, we should proceed with caution and not act alone.

Looks like they might cancel school on Monday. Woot! Information like this coming from Lucy is generally pretty reliable, since she happens to live right next door to Mrs. Crawford, the principal of Magnolia Branch High. Yay, I can sit home and watch more Weather Channel! I text back. This is an intervention--step away from the TV! NOW! I laugh aloud at that. It’s such a typical Lucy-like thing to say. My mom’s worried about you. Wants you to pack up and come over here. Can’t. But Ryder’s coming over if the storm gets bad. Lucy’s next text is just a line of googly eyes. Not funny, I type, even though it kind of us. You two can plan your wedding menu. Choose your linens. Stuff like that, she texts, followed by a smiley face. I gaze at my phone with a frown. Also not funny.

On September 30, 1988, I got another summons to the dean’s office. This time, the president of the college, all of the deans, and two Resident Assistants were present, each holding a 3 x 5 card. I knew exactly what this was, an intervention. I didn’t give anyone a chance to read their cards; I simply started crying and asked them what I had to do. One of the deans said that they had made a reservation for me at a treatment facility in Atlanta and that I had until 8 PM to get there or be terminated. I went back to the dorm, packed a small suitcase, gathered up the liquor bottles and threw them in a trash bag. Before I left, I taped a purple sheet of construction paper to my door saying, “Ms. Davis will be away for the weekend.” Six weeks later, I returned from treatment.

although they do not fear them to such an extent as to be drawn to the commission of like iniquities, nay, not by any threats or violence soever; yet those very deeds which they refuse to share in the commission of, they often decline to find fault with, when possibly they might by finding fault prevent their commission. They abstain from interference, because they fear that, if it fail of good effect, their own safety or reputation may be damaged or destroyed; not because they see that their preservation and good name are needful, that they may be able to influence those who need their instruction, but rather because they weakly relish the flattery and respect of men, and fear the judgments of the people, and the pain or death of the body; that is to say, their non-intervention is the result of selfishness, and not of love.

It is not out of (false or sincere) modesty that Lacan says “I learn everything from my analysands,” “I borrow my interventions from them.” Rather, this is a procedure, a method that is carefully thought out, and actually recalls Hegel’s warning, in the Preface to the Phenomenology of Spirit, against the kind of (philosophical) proceeding which concerns itself only with aims and results, with differentiating and passing judgments on things. This kind of activity, says Hegel, instead of getting involved with the thing, is always-already beyond it; instead of tarrying with it, and being preoccupied with it, this kind of knowing remains essentially preoccupied with itself. The proximity of “practicing analyst” Lacan and “speculative philosopher” Hegel on these questions of method should be enough to prevent any hasty conclusions drawn in terms of theory versus practice, philosophy versus antiphilosophy, or singular versus universal.

Barbara brings her chair close to mine. She says that, to the outside world, suicide could seem a rational choice for someone like her or me. After all, our shared diagnosis is terminal in many cases. “Anybody else contemplating suicide would receive intervention, because they’re assumed to be depressed and treatable. But you and me . . . ? Society is too quick to allow cripples to off themselves,” she says. In fact, society sometimes seems to encourage disabled people to get out of the way, stop being a burden or stop using up scarce resources, she goes on. It can push disabled people to the margins, where they naturally become depressed. And instead of identifying their depression as treatable—instead of creating opportunities that make their lives worth living—society (she calls it “the majority culture”) wants to push for the right to die before it’s established the right to live. “You know about Jack Kevorkian, right?” she asks.

It feels like somehow our hearts have become intertwined. Like when she feels something, my heart moves in tandem. Like we're two boats tied together with rope. Even if you want to cut the rope, there's no knife sharp enough to do it. Later on, of course, we all thought he'd tied himself to the wrong boat. But who can really say? Just as that woman likely lied to him with her independent organ, Dr. Tokai - in a somewhat different sense - used this independent organ to fall in love. A function beyond his will. In hindsight it's very easy for someone else to sadly shake his head and smugly criticize another's actions. But without the intervention of that kind of organ - the kind that elevates us to new heights, thrusts us down to the depths, throws our minds into chaos, reveals beautiful illusions, and sometimes even drives us to our death - our lives would indeed be indifferent and brusque. Or simply end up as a series of contrivances.

That's it," Rayna said, pushing my laptop closed. It was about a week before the Rio trip, and she and I were at the kitchen island working on term papers. "Rayna!" I complained. "I could've lost my work!" "Please. You hadn't typed anything in the last hour. Consider this a one-person intervention: Who is he and why haven't you told me about him?" I felt the blush rise into my face. "Who is who?" "Seriously? You're going to play that with me? Clea, it's obvious. You're practically delirious; you've been a million miles away since we got back from-" She gasped and smacked my arm. "Oh! My! God! It's Ben, isn't it? I did interrupt something the night we got back from Paris. It's Ben, and you haven't told me because you didn't want me to say I told you so, when I so told you so! You loser!" She hurled the epithet with a grin of such complete delight that I almost hated to tell her the truth. "No! Rayna, it's not Ben. It's not anyone." "Liar." "Okay, it's not anyone real, I said, grimacing.

I look around and see many shelters and services for survivors of domestic violence, but no large-scale movement to end male violence. I see many batterer intervention programs, but few men involved in challenging sexism. The loss of vision that narrowed the focus of men's work reflects a change that occurred in other parts of the movement to end violence, as activists who set out to change the institutions perpetrating violence settled into service jobs helping people cope. [...] Social service work addresses the needs of individuals reeling from the personal and devastating impact of institutional systems of exploitation and violence. Social change work challenges the root causes of the exploitation and violence. In my travels throughout the United States, I talk with many service providers, more and more of whom are saying to me, "We could continue doing what we are doing for another hundred years and the levels of violence would not change. I meet more and more people who are running programs for batterers who say ,"We are only dealing with a minute number of the men who are violent and are having little impact on the systems which perpetuate male violence." [...] While there is some overlap between social service provision and social change work, the two do not necessarily go readily together. In our violent world, the needs and numbers of survivors are never ending, and the tasks of funding, staffing, and developing resources for our organizations to meet those needs are difficult, poorly supported, and even actively undermined by those with power and wealth in our society. Although some groups are both working for social change and providing social services, there are many more groups providing social services that are not working for social change. In fact, many social service agencies may be intentionally or inadvertently working to maintain the status quo. After all, the non-profit industrial complex (NPIC) wouldn't exist without a lot of people in desperate straits. The NPIC provides jobs; it provides opportunities for professional development. It enables those who do the work to feel good about what we do and about our ability to help individuals survive in the system. It gives a patina of caring and concern to the ruling class which funds the work.

In North America, there is no nostalgia for the postwar period, quite simply because the Trente Glorieuses never existed there: per capita output grew at roughly the same rate of 1.5–2 percent per year throughout the period 1820–2012. To be sure, growth slowed a bit between 1930 and 1950 to just over 1.5 percent, then increased again to just over 2 percent between 1950 and 1970, and then slowed to less than 1.5 percent between 1990 and 2012. In Western Europe, which suffered much more from the two world wars, the variations are considerably greater: per capita output stagnated between 1913 and 1950 (with a growth rate of just over 0.5 percent) and then leapt ahead to more than 4 percent from 1950 to 1970, before falling sharply to just slightly above US levels (a little more than 2 percent) in the period 1970–1990 and to barely 1.5 percent between 1990 and 2012. Western Europe experienced a golden age of growth between 1950 and 1970, only to see its growth rate diminish to one-half or even one-third of its peak level during the decades that followed. [...] If we looked only at continental Europe, we would find an average per capita output growth rate of 5 percent between 1950 and 1970—a level well beyond that achieved in other advanced countries over the past two centuries. These very different collective experiences of growth in the twentieth century largely explain why public opinion in different countries varies so widely in regard to commercial and financial globalization and indeed to capitalism in general. In continental Europe and especially France, people quite naturally continue to look on the first three postwar decades—a period of strong state intervention in the economy—as a period blessed with rapid growth, and many regard the liberalization of the economy that began around 1980 as the cause of a slowdown. In Great Britain and the United States, postwar history is interpreted quite differently. Between 1950 and 1980, the gap between the English-speaking countries and the countries that had lost the war closed rapidly. By the late 1970s, US magazine covers often denounced the decline of the United States and the success of German and Japanese industry. In Britain, GDP per capita fell below the level of Germany, France, Japan, and even Italy. It may even be the case that this sense of being rivaled (or even overtaken in the case of Britain) played an important part in the “conservative revolution.” Margaret Thatcher in Britain and Ronald Reagan in the United States promised to “roll back the welfare state” that had allegedly sapped the animal spirits of Anglo-Saxon entrepreneurs and thus to return to pure nineteenth-century capitalism, which would allow the United States and Britain to regain the upper hand. Even today, many people in both countries believe that the conservative revolution was remarkably successful, because their growth rates once again matched continental European and Japanese levels. In fact, neither the economic liberalization that began around 1980 nor the state interventionism that began in 1945 deserves such praise or blame. France, Germany, and Japan would very likely have caught up with Britain and the United States following their collapse of 1914–1945 regardless of what policies they had adopted (I say this with only slight exaggeration). The most one can say is that state intervention did no harm. Similarly, once these countries had attained the global technological frontier, it is hardly surprising that they ceased to grow more rapidly than Britain and the United States or that growth rates in all of these wealthy countries more or less equalized [...] Broadly speaking, the US and British policies of economic liberalization appear to have had little effect on this simple reality, since they neither increased growth nor decreased it.

Insofar as the feeling of meaninglessness is concerned, however, we should not overlook and forget that, per se, it is not a matter of pathology; rather than being the sign and symptom of a neurosis, it is, I would say, the proof of one's humanness. But although it is not caused by anything pathological, it may well cause a pathological reaction; in other words, it is potentially pathogenic. Just consider the mass neurotic syndrome so pervasive in the young generation: there is ample empirical evidence that the three facets of this syndrome-depression, aggression, addiction-are due to what is called in logotherapy "the existential vacuum," a feeling of emptiness and meaninglessness. It goes without saying that not each and every case of depression is to be traced back to a feeling of meaninglessness, nor does suicide-in which depression sometimes eventuates-always result from an existential vacuum. But even if each and every case of suicide had not been undertaken out of a feeling of meaninglessness, it may well be that na individual's impulse to take his life would have been overcome had he been aware of some meaning and purpose worth living for. If, thus, a strong meaning orientation plays a decisive role in the prevention of suicide, what about intervention in cases in which there is a suicide risk?

The cane is just not going to cut it. I shared with some of my colleagues that these brothers live in neighborhoods where they are getting whapped with a piece of stick all night, stabbed with knives, and pegged with screwdrivers that have been sharpened down, and they are leaking blood. When you come to a fella without even interviewing him, without sitting him down to find out why you did what you did, your only interest is caning him, because you are burned out and frustrated yourself. You say to him, ‘Bend over, you are getting six.’ And the boy grits his teeth, skin up his face, takes those six cuts, and he is gone. But have you really been effective? Caning him is no big deal, because he’s probably ducking bullets at night. He has a lot more things on his mind than that. On the other hand, we can further send our delinquent students into damnation by telling them they are no body and all we want to do is punish, punish, punish. Here at R.M. Bailey, we have been trying a lot of different things. But at the end of the day, nothing that we do is better than the voice itself. Nothing is better than talking to the child, listening, developing trust, developing a friendship. Feel free to come to me anytime if something is bothering you, because I was your age once before. Charles chuck Mackey, former vice principal and coach of the R. M. Bailey Pacers school.

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,

The first place to fall, after the crossing of the Jordan, was Jericho, one of the most ancient cities in the world. The excavations of Kathleen Kenyon and carbon-dating show that it goes back to the seventh millennium BC. It had enormous walls in the Early and Middle Bronze Ages, and the strength of its defences produced one of the most vivid passages in the Bible. Joshua the prophet-general ordered the priests to carry the Ark round the city, with their ram’s-horn trumpeters, on six consecutive days; and on the seventh, ‘when the priests blew with the trumpets’, he commanded to all the people: ‘Shout; for the Lord hath given you the city.’ Then ‘the people shouted with a great shout, that the walls fell down flat, so that the people went up into the city.’126 Owing to erosion, the Kenyon researches threw no light on how the walls were destroyed; she thinks it may have been an earthquake which the Israelites attributed to divine intervention. The Bible narrative says: ‘And they utterly destroyed all that was in the city, both man and woman, young and old, and ox and sheep and ass, with the edge of the sword.’ Miss Kenyon established that the city was certainly burnt at this time and that, in addition, it was not reoccupied for a very long time afterwards, which accords with Joshua’s determination that no one should rebuild it, and his threat: ‘Cursed be the man before the Lord, that riseth up and buildeth this city Jericho.

The government has a great need to restore its credibility, to make people forget its history and rewrite it. The intelligentsia have to a remarkable degree undertaken this task. It is also necessary to establish the "lessons" that have to be drawn from the war, to ensure that these are conceived on the narrowest grounds, in terms of such socially neutral categories as "stupidity" or "error" or "ignorance" or perhaps "cost." Why? Because soon it will be necessary to justify other confrontations, perhaps other U.S. interventions in the world, other Vietnams. But this time, these will have to be successful intervention, which don't slip out of control. Chile, for example. It is even possible for the press to criticize successful interventions - the Dominican Republic, Chile, etc. - as long as these criticisms don't exceed "civilized limits," that is to say, as long as they don't serve to arouse popular movements capable of hindering these enterprises, and are not accompanied by any rational analysis of the motives of U.S. imperialism, something which is complete anathema, intolerable to liberal ideology. How is the liberal press proceeding with regard to Vietnam, that sector which supported the "doves"? By stressing the "stupidity" of the U.S. intervention; that's a politically neutral term. It would have been sufficient to find an "intelligent" policy. The war was thus a tragic error in which good intentions were transmuted into bad policies, because of a generation of incompetent and arrogant officials. The war's savagery is also denounced, but that too, is used as a neutral category...Presumably the goals were legitimate - it would have been all right to do the same thing, but more humanely... The "responsible" doves were opposed to the war - on a pragmatic basis. Now it is necessary to reconstruct the system of beliefs according to which the United States is the benefactor of humanity, historically committed to freedom, self-determination, and human rights. With regard to this doctrine, the "responsible" doves share the same presuppositions as the hawks. They do not question the right of the United States to intervene in other countries. Their criticism is actually very convenient for the state, which is quite willing to be chided for its errors, as long as the fundamental right of forceful intervention is not brought into question. ... The resources of imperialist ideology are quite vast. It tolerates - indeed, encourages - a variety of forms of opposition, such as those I have just illustrated. It is permissible to criticize the lapses of the intellectuals and of government advisers, and even to accuse them of an abstract desire for "domination," again a socially neutral category not linked in any way to concrete social and economic structures. But to relate that abstract "desire for domination" to the employment of force by the United States government in order to preserve a certain system of world order, specifically, to ensure that the countries of the world remain open insofar as possible to exploitation by U.S.-based corporations - that is extremely impolite, that is to argue in an unacceptable way.

To those who in their turn selectively handle Mormon history and discourage our probing it in a number of areas, one needs to say (or at least to ask): Haven’t we been, if anything, overly cautious, overly mistrustful, overly condescending to a membership and a public who are far more perceptive and discerning than we often give them credit for? Haven’t we, in our care not to offend a soul or cause anyone the least misunderstanding, too much deprived such individuals of needful occasions for personal growth and more in-depth life-probing experience? In our neurotic cautiousness, our fear of venturing, haven’t we often settled for an all-too-shallow and confining common denominator that insults the very Intelligence we presume to glorify and is also dishonest because, deep down, we all know better (to the extent that we do)? Isn’t our intervention often too arbitrary, reflecting the hasty, uninformed reaction of only one or a couple of influential objectors? Don’t we in the process too severely and needlessly test the loyalty and respect of and lose credibility with many more than we imagine? Isn’t there a tendency among us, bred by the fear of displeasing, to avoid healthy self-disclosure—public or private—and to pretend about ourselves to ourselves and others? Doesn’t this in turn breed loneliness and make us, more than it should, strangers to each other? And when we are too calculating, too self-conscious, too mistrustful, too prescriptive, and too regimental about our roots and about one another’s aesthetic, intellectual, and spiritual life, aren’t we self-defeating?

William Blum, the former State Department employee who became one of its most severe and encyclopedic critics, drew up a disturbing balance sheet of American interventions since the end of the Second World War, and there are numerous cases of overturning democratically elected governments. He also emphasized Washington’s meddling in elections, as it has not hesitated to invest considerable sums and to use very dubious tactics—from misinformation campaigns and economic destabilization efforts to clandestine cia operations—to swing so-called democratic elections in a direction favorable to its own interests. In one of his most recent books, entitled quite simply America’s Deadliest Export: Democracy, he reaches the conclusion that the American administration, for which the question of democracy remains utterly secondary, aims above all at world domination. For the United States has shown itself to be hostile to any popular movement likely to contest its hegemony. It is in this vein that it has • endeavored to overthrow more than 50 foreign governments, most of which were democratically elected; • grossly interfered in democratic elections in at least 30 countries; • attempted to assassinate more than 50 foreign leaders; • dropped bombs on the people of more than 30 countries; • attempted to suppress a populist or nationalist movement in 20 countries. Needless to say, such a performance inevitably calls into question the history of the spectacular blossoming of democracy. Numerous other specialists have corroborated Blum’s conclusions, often with detailed investigations bearing on individual cases of what Chomsky judiciously named “deterring democracy.

IN BERLIN, JOSEPH GOEBBELS contemplated the motivation behind Churchill’s broadcast, and its potential effect. He kept careful watch on the evolving relationship between America and Britain, weighing how his propagandists might best influence the outcome. “The battle over intervention or non-intervention continues to rage in the USA,” he wrote in his diary on Monday, April 28, the day after the broadcast. The outcome was hard to predict. “We are active to the best of our ability, but we can scarcely make ourselves heard against the deafening Jew-chorus. In London they are placing all their last hopes in the USA. If something does not happen soon, then London is faced with annihilation.” Goebbels sensed mounting anxiety. “Their great fear is of a knock-out blow during the next weeks and months. We shall do our best to justify these fears.” He instructed his operatives on how best to use Churchill’s own broadcast to discredit him. They were to mock him for saying that after he visited bombed areas, he came back to London “not merely reassured but even refreshed.” In particular, they were to seize on how Churchill had described the forces he had transferred from Egypt to Greece to confront the German invasion. Churchill had said: “It happened that the divisions available and best suited to this task were from New Zealand and Australia, and that only about half the troops who took part in this dangerous expedition came from the Mother Country.” Goebbels leapt on this with glee. “Indeed, it so happened! It invariably ‘so happens’ that the British are in the rear; it always so happens that they are in retreat. It so happened that the British had no share in the casualties. It so happened that the greatest sacrifices during the offensive in the West were made by the French, the Belgians and the Dutch. It so happened that the Norwegians had to provide cover for the British flooding back from Norway.

By collecting data from the vast network of doctors across the globe, they added dozens of new compounds to the arsenal—all proven effective against COVID-19. Dr. Kory told me that he was deeply troubled that the extremely successful efforts by scores of front-line doctors to develop repurposed medicines to treat COVID received no support from any government in the entire world—only hostility—much of it orchestrated by Dr. Fauci and the US health agencies. The large universities that rely on hundreds of millions in annual funding from NIH were also antagonistic. “We didn’t have a single academic institution come up with a single protocol,” said Dr. McCullough. “They didn’t even try. Harvard, Johns Hopkins, Duke, you name it. Not a single medical center set up even a tent to try to treat patients and prevent hospitalization and death. There wasn’t an ounce of original research coming out of America available to fight COVID—other than vaccines.” All of these universities are deeply dependent on billions of dollars that they receive from NIH. As we shall see, these institutions live in terror of offending Anthony Fauci, and that fear paralyzed them in the midst of the pandemic. “Dr. Fauci refused to promote any of these interventions,” says Kory. “It’s not just that he made no effort to find effective off-the-shelf cures—he aggressively suppressed them.” Instead of supporting McCullough’s work, NIH and the other federal regulators began actively censoring information on this range of effective remedies. Doctors who attempted merely to open discussion about the potential benefits of early treatments for COVID found themselves heavily and inexplicably censored. Dr. Fauci worked with Facebook’s Mark Zuckerberg and other social media sites to muzzle discussion of any remedies. FDA sent a letter of warning that N-acetyle-L-cysteine (NAC) cannot be lawfully marketed as a dietary supplement, after decades of free access on health food shelves, and suppressed IV vitamin C, which the Chinese were using with extreme effectiveness.

The evidence piles up. And in the face of this evidence, proponents of green growth eventually begin to turn to fairy tales. Sure, they say, maybe green growth isn’t empirically actual, but there’s no reason that it can’t happen in theory. We are limited only by our imagination! There’s no reason we can’t have our incomes rising for ever while we nonetheless consume less material stuff each year. And here they are right. There’s no a priori reason why such a thing can’t happen in theory, in a magical alternative world. But there’s a certain moral hazard at stake when we start trafficking in fairy tales – telling people not to worry because eventually, somehow, GDP will de-link from resource use and we’ll be in the clear. In an era of climate emergency and mass extinction, we don’t have time to speculate about imaginary possibilities. We don’t have time to wait for this juggernaut of ecological destruction to suddenly stop being destructive, when all the evidence says it won’t happen. It is unscientific, and a profoundly irresponsible gamble with human lives – with all of life. There is an easy way to solve this problem. For decades, ecological economists have proposed that we can put an end to the debate once and for all with a simple and elegant intervention: impose a cap on annual resource use and waste, and tighten that cap year-on-year until we are back within planetary boundaries.36 If green growthers really believe GDP will keep growing, for ever, despite rapid reductions in material use, then this shouldn’t worry them one bit. In fact, they should welcome such a move. It will give them a chance to prove to the world once and for all that they are right. Indeed, putting hard limits on resource use and waste will help incentivise the transition, spurring the shift toward dematerialised GDP growth. But every time we propose this policy to green growthers, they wriggle away. Indeed, to my knowledge, not a single proponent of green growth has ever agreed to take it up. Why not? I suspect that on some deep level – despite the fairy tales – they realise that this is not how capitalism actually works. For 500 years, capitalism has depended on extraction from nature. It has always needed an ‘outside’, external to itself, from which to plunder value, for free, without an equivalent return. That’s what fuels growth. To put a limit on material extraction and waste is to effectively kill the goose that lays the golden eggs.

Unable to understand how or why the person we see behaves as he does, we attribute his behavior to a person we cannot see, whose behavior we cannot explain either but about whom we are not inclined to ask questions. We probably adopt this strategy not so much because of any lack of interest or power but because of a longstanding conviction that for much of human behavior there are no relevant antecedents. The function of the inner man is to provide an explanation which will not be explained in turn. Explanation stops with him. He is not a mediator between past history and current behavior, he is a center from which behavior emanates. He initiates, originates, and creates, and in doing so he remains, as he was for the Greeks, divine. We say that he is autonomous—and, so far as a science of behavior is concerned, that means miraculous. The position is, of course, vulnerable. Autonomous man serves to explain only the things we are not yet able to explain in other ways. His existence depends upon our ignorance, and he naturally loses status as we come to know more about behavior. The task of a scientific analysis is to explain how the behavior of a person as a physical system is related to the conditions under which the human species evolved and the conditions under which the individual lives. Unless there is indeed some capricious or creative intervention, these events must be related, and no intervention is in fact needed. The contingencies of survival responsible for man’s genetic endowment would produce tendencies to act aggressively, not feelings of aggression. The punishment of sexual behavior changes sexual behavior, and any feelings which may arise are at best by-products. Our age is not suffering from anxiety but from the accidents, crimes, wars, and other dangerous and painful things to which people are so often exposed. Young people drop out of school, refuse to get jobs, and associate only with others of their own age not because they feel alienated but because of defective social environments in homes, schools, factories, and elsewhere. We can follow the path taken by physics and biology by turning directly to the relation between behavior and the environment and neglecting supposed mediating states of mind. Physics did not advance by looking more closely at the jubilance of a falling body, or biology by looking at the nature of vital spirits, and we do not need to try to discover what personalities, states of mind, feelings, traits of character, plans, purposes, intentions, or the other perquisites of autonomous man really are in order to get on with a scientific analysis of behavior.

To their surprise, they found that dopamine actively regulates both the formation and the forgetting of new memories. In the process of creating new memories, the dCA1 receptor was activated. By contrast, forgetting was initiated by the activation of the DAMB receptor. Previously, it was thought that forgetting might be simply the degradation of memories with time, which happens passively by itself. This new study shows that forgetting is an active process, requiring intervention by dopamine. To prove their point, they showed that by interfering with the action of the dCA1 and DAMB receptors, they could, at will, increase or decrease the ability of fruit flies to remember and forget. A mutation in the dCA1 receptor, for example, impaired the ability of the fruit flies to remember. A mutation in the DAMB receptor decreased their ability to forget. The researchers speculate that this effect, in turn, may be partially responsible for savants’ skills. Perhaps there is a deficiency in their ability to forget. One of the graduate students involved in the study, Jacob Berry, says, “Savants have a high capacity for memory. But maybe it isn’t memory that gives them this capacity; maybe they have a bad forgetting mechanism. This might also be the strategy for developing drugs to promote cognition and memory—what about drugs that inhibit forgetting as a cognitive enhancers?” Assuming that this result holds up in human experiments as well, it could encourage scientists to develop new drugs and neurotransmitters that are able to dampen the forgetting process. One might thus be able to selectively turn on photographic memories when needed by neutralizing the forgetting process. In this way, we wouldn’t have the continuous overflow of extraneous, useless information, which hinders the thinking of people with savant syndrome. What is also exciting is the possibility that the BRAIN project, which is being championed by the Obama administration, might be able to identify the specific pathways involved with acquired savant syndrome. Transcranial magnetic fields are still too crude to pin down the handful of neurons that may be involved. But using nanoprobes and the latest in scanning technologies, the BRAIN project might be able to isolate the precise neural pathways that make possible photographic memory and incredible computational, artistic, and musical skills. Billions of research dollars will be channeled into identifying the specific neural pathways involved with mental disease and other afflictions of the brain, and the secret of savant skills may be revealed in the process. Then it might be possible to take normal individuals and make savants out of them. This has happened many times in the past because of random accidents. In the future, this may become a precise medical process.

In Andhra, farmers fear Naidu’s land pool will sink their fortunes Prasad Nichenametla,Hindustan Times | 480 words The state festival tag added colour to Sankranti in Andhra Pradesh this time. But the hue of happiness was missing in 29 villages along river Krishna in Guntur district. The villagers knew it was their last Sankranti, a harvest festival celebrated to seek agricultural prosperity. For in two months, more than 30,000 acres of fertile farmland would be acquired for a brand new capital planned in collaboration with Singapore. The Nara Chandrababu Naidu government went about the capital project by setting aside the Centre’s land acquisition act and drawing up a compensation package for land-owning and tenant farmers and labourers. Many are opposed to it, and are not keen on snapping their centuries-old bond with their land and livelihood. In Penumaka village, Nageshwara Rao, 50, fears the future as he does not possess a tenancy certificate that could have brought some relief under the compensation package. “The entire village is against land-pooling but we hear the government is adamant,” Rao says, referring to municipal minister P Narayana’s alleged assertion that land would be taken with or without the farmers’ consent. Narayana is supervising the land-pooling process. “Naidu says he would give us Rs 50,000 per year in lieu of annual crops. We earn that much in a month here,” villager Meka Koti Reddy says. To drive home the point, locals in Undavalli village nearby have put up a board asking officials to keep off their lands that produce three crops a year. Unlike other parts of Andhra Pradesh, the water-rich land here is highly productive yielding 200 varieties of crops. Some farmers are also suspicious about the compensation because Naidu is yet to deliver on the loan-waiver promise. They are now weighing legal options besides seeking Prime Minister Narendra Modi’s intervention to retain their land. While the villagers opposing land-pooling are allegedly being backed by Jaganmohan Reddy’s YSR Congress Party, those belonging to the Kamma community — the support base for Naidu’s Telugu Desam Party — are said to be cooperative.  It is also believed that Naidu chose this location over others suggested by experts to primarily benefit the Kamma industrialists who own large swathes of land in Krishna and Guntur districts. But even the pro-project villagers cannot help feel insecure. “We are clueless about where our developed area would be. What if the project is not executed within Naidu’s tenure? Is there a legal recourse?” Idupulapati Rambabu of Mandadam says. This is despite Naidu’s assurance on January 1 at nearby Thulluru, where he launched the land-pooling process, asking farmers to give land without any apprehension. He said the deal in its present form would make them richer than him in a decade. “We are not building a mere city but a hub of economic activity loaded with superior infrastructure that is aimed at generating wealth. This would be a win-win situation for all,” Naidu tells HT. As of now, villages like Nelapadu struggling with low soil fertility seem to be winning from the package.

No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirely to indulge in such pleasures or, at least, do so in moderation. Should not the state intervene here too? More harmful still than all these pleasures, many will say, is the reading of evil literature. Should a press pandering to the lowest instincts of man be allowed to corrupt the soul? Should not the exhibition of pornographic pictures, of obscene plays, in short, of all allurements to immorality, be prohibited? And is not the dissemination of false sociological doctrines just as injurious to men and nations? Should men be permitted to incite others to civil war and to wars against foreign countries? And should scurrilous lampoons and blasphemous diatribes be allowed to undermine respect for God and the Church? We see that as soon as we surrender the principle that the state should not interfere in any questions touching on the individual's mode of life, we end by regulating and restricting the latter down to the smallest detail. The personal freedom of the individual is abrogated. He becomes a slave of the community, bound to obey the dictates of the majority. It is hardly necessary to expatiate on the ways in which such powers could be abused by malevolent persons in authority. The wielding, of powers of this kind even by men imbued with the best of intentions must needs reduce the world to a graveyard of the spirit. All mankind's progress has been achieved as a result of the initiative of a small minority that began to deviate from the ideas and customs of the majority until their example finally moved the others to accept the innovation themselves. To give the majority the right to dictate to the minority what it is to think, to read, and to do is to put a stop to progress once and for all. Let no one object that the struggle against morphinism and the struggle against "evil" literature are two quite different things. The only difference between them is that some of the same people who favor the prohibition of the former will not agree to the prohibition of the latter.

As the liberal sees it, the task of the state consists solely and exclusively in guaranteeing the protection of life, health, liberty, and private property against violent attacks. Everything that goes beyond this is an evil. A government that, instead of fulfilling its task, sought to go so far as actually to infringe on personal security of life and health, freedom, and property would, of course, be altogether bad. Still, as Jacob Burckhardt says, power is evil in itself, no matter who exercises it. It tends to corrupt those who wield it and leads to abuse. Not only absolute sovereigns and aristocrats, but the masses also, in whose hands democracy entrusts the supreme power of government, are only too easily inclined to excesses. In the United States, the manufacture and sale of alcoholic beverages are prohibited. Other countries do not go so far, but nearly everywhere some restrictions are imposed on the sale of opium, cocaine, and similar narcotics. It is universally deemed one of the tasks of legislation and government to protect the individual from himself. Even those who otherwise generally have misgivings about extending the area of governmental activity consider it quite proper that the freedom of the individual should be curtailed in this respect, and they think that only a benighted doctrinairism could oppose such prohibitions. Indeed, so general is the acceptance of this kind of interference by the authorities in the life of the individual that those who, are opposed to liberalism on principle are prone to base their argument on the ostensibly undisputed acknowledgment of the necessity of such prohibitions and to draw from it the conclusion that complete freedom is an evil and that some measure of restriction must be imposed upon the freedom of the individual by the governmental authorities in their capacity as guardians of his welfare. The question cannot be whether the authorities ought to impose restrictions upon the freedom of the individual, but only how far they ought to go in this respect. No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirel