Introduce Change Quotes

People think a soul mate is your perfect fit, and that's what everyone wants. But a true soul mate is a mirror, the person who shows you everything that is holding you back, the person who brings you to your own attention so you can change your life. A true soul mate is probably the most important person you'll ever meet, because they tear down your walls and smack you awake. But to live with a soul mate forever? Nah. Too painful. Soul mates, they come into your life just to reveal another layer of yourself to you, and then leave. A soul mates purpose is to shake you up, tear apart your ego a little bit, show you your obstacles and addictions, break your heart open so new light can get in, make you so desperate and out of control that you have to transform your life, then introduce you to your spiritual master...

How lovely to think that no one need wait a moment, we can start now, start slowly changing the world! How lovely that everyone, great and small, can make their contribution toward introducing justice straightaway... And you can always, always give something, even if it is only kindness!

Charles,” Bones said distinctly. “You’d better have a splendid explanation for her being on top of you.” The black-haired vampire rose to his feet as soon as I jumped off, brushing the dirt off his clothes. “Believe me, mate, I’ve never enjoyed a woman astride me less. I came out to say hello, and this she-devil blinded me by flinging rocks in my eyes. Then she vigorously attempted to split my skull before threatening to impale me with silver if I so much as even twitched! It’s been a few years since I’ve been to America, but I daresay the method of greeting a person has changed dramatically!” Bones rolled his eyes and clapped him on the shoulder. “I’m glad you’re still upright, Charles, and the only reason you are is because she didn’t have any silver. She’d have staked you right and proper otherwise. She has a tendency to shrivel someone first and then introduce herself afterwards.

there was a time before you but I can't remember it now a time before your beauty and I were formally introduced I'm sure I lived without you but I don't remember how can't imagine living without these feelings you've produced just one glance and my life was redrawn just one word and my vocabulary changed I asked the time and you said 'what's the hurry?' you asked my name and I almost forgot

I’m not laughing.” I was actually crying. “And please don’t laugh at me now, but I think the reason it’s so hard for me to get over this guy is because I seriously believed David was my soul mate. ”He probably was. Your problem is you don’t understand what that word means. People think a soul mate is your perfect fit, and that’s what everyone wants. But a true soul mate is a mirror, the person who shows you everything that’s holding you back, the person who brings you to your own attention so you can change your life. A true soul mate is probably the most important person you’ll ever meet, because they tear down your walls and smack you awake. But to live with a soul mate forever? Nah. Too painful. Soul mates, they come into your life just to reveal another layer of yourself to you, and then they leave. And thank God for it. Your problem is, you just can’t let this one go. It’s over, Groceries. David’s purpose was to shake you up, drive you out of your marriage that you needed to leave, tear apart your ego a little bit, show you your obstacles and addictions, break your heart open so new light could get in, make you so desperate and out of control that you had to transform your life, then introduce you to your spiritual master and beat it. That was his job, and he did great, but now it’s over. Problem is, you can’t accept that his relationship had a real short shelf life. You’re like a dog at the dump, baby – you’re just lickin’ at the empty tin can, trying to get more nutrition out of it. And if you’re not careful, that can’s gonna get stuck on your snout forever and make your life miserable. So drop it.“But I love him.” “So love him.” “But I miss him.” “So miss him. Send him some love and light every time you think about him, then drop it. You’re just afraid to let go of the last bits of David because then you’ll be really alone, and Liz Gilbert is scared to death of what will happen if she’s really alone. But here’s what you gotta understand, Groceries. If you clear out all that space in your mind that you’re using right now to obsess about this guy, you’ll have a vacuum there, an open spot – a doorway. And guess what the universe will do with the doorway? It will rush in – God will rush in – and fill you with more love than you ever dreamed. So stop using David to block that door. Let it go.

We haven't been introduced' Finding her voice, she replied 'You know who I am, and I know who you are, and-' '-that won't serve'. His voice twined with hers, changing the scrip. And in the lapse after their words, she heard him waiting.

Generally speaking, by the way, that is the moral of the opponents of violence in politics: they renounce violence when it comes to introducing changes in what already exists, but in defense of the existing order they will not stop at the most ruthless acts.

The nice thing about twitter is the architecture of visibility. Email is invisible unless you reach out to someone directly. With Twitter, anyone can follow you and this is one of the big changes that was really introduced by Flickr, was this wonderful idea that you can follow somebody without their permission. Recognizing that relationships are asymmetrical, unlike facebook where we have to acknowledge each other otherwise we can’t see each other.

When I am introduced as someone from New Orleans, people sometimes say: "I'm so sorry." New Orleans. I'm so sorry. That's not the way it was before,not the way it's supposed to be. When people find out you're from New Orleans, they're supposed to tell you about how they got drunk there once, or fell in love there, or first heard the music there that changed their lives. At worst people would say: "I've always wanted to go there." But now, it's just: "I'm sorry." Man, that kills me. That just kills me.

The commandment, 'Love thy neighbour as thyself', is the strongest defence against human aggressiveness and an excellent example of the unpsychological [expectations] of the cultural super-ego. The commandment is impossible to fulfil; such an enormous inflation of love can only lower its value, not get rid of the difficulty. Civilization pays no attention to all this; it merely admonishes us that the harder it is to obey the precept the more meritorious it is to do so. But anyone who follows such a precept in present-day civilization only puts himself at a disadvantage vis-a-vis the person who disregards it. What a potent obstacle to civilization aggressiveness must be, if the defence against it can cause as much unhappiness as aggressiveness itself! 'Natural' ethics, as it is called, has nothing to offer here except the narcissistic satisfaction of being able to think oneself better than others. At this point the ethics based on religion introduces its promises of a better after-life. But so long as virtue is not rewarded here on earth, ethics will, I fancy, preach in vain. I too think it quite certain that a real change in the relations of human beings to possessions would be of more help in this direction than any ethical commands; but the recognition of this fact among socialists has been obscured and made useless for practical purposes by a fresh idealistic misconception of human nature.

To make it into a discipline is to give too large a role to what is only an incitement. Reading is on the threshold of the spiritual life; it can introduce us to it: it does not constitute it.

There were three of them there, then, and Amabella was introducing Bod and he was shaking hands and saying, "Charmed, I'm sure," because he could greet people politely over nine hundred years of changing manners.

Any man who would change the World in a significant way must have showmanship, a genial willingness to shed other people’s blood, and a plausible new religion to introduce during the brief period of repentance and horror that usually follows bloodshed.

psilocybin was introduced to the West by a vice president of J. P. Morgan

Introducing change is like pulling off a bandage : the pain is a memory as soon as you feel it.

The Pill was introduced in the early 1960s and modern woman was born. Women were no longer going to be tied to the cycle of endless babies; they were going to be themselves. With the Pill came what we now call the sexual revolution. Women could, for the first time in history, be like men, and enjoy sex for its own sake. In the late 1950s we had eighty to a hundred deliveries a month on our books. In 1963 the number had dropped to four or five a month. Now that is some social change!

Once you are in a relationship you start taking each other for granted—that’s what destroys all love affairs. The woman thinks she knows the man, the man thinks he knows the woman. Nobody knows either! It is impossible to know the other, the other remains a mystery. And to take the other for granted is insulting, disrespectful. To think that you know your wife is very, very ungrateful. How can you know the woman? How can you know the man? They are processes, they are not things. The woman that you knew yesterday is not there today. So much water has gone down the Ganges; she is somebody else, totally different. Relate again, start again, don’t take it for granted. And the man that you slept with last night, look at his face again in the morning. He is no more the same person, so much has changed. So much, incalculably much has changed. That is the difference between a thing and a person. The furniture in the room is the same, but the man and the woman, they are no more the same. Explore again, start again. That’s what I mean by relating. Relating means you are always starting, you are continuously trying to become acquainted. Again and again, you are introducing yourself to each other. You are trying to see the many facets of the other’s personality. You are trying to penetrate deeper and deeper into his realm of inner feelings, into the deep recesses of his being. You are trying to unravel a mystery that cannot be unraveled. That is the joy of love: the exploration of consciousness. And

Questions are also interventions. A good question can take a person's mind in a completely new direction and change his life. For example, ask yourself frequently, 'What is the most useful question to ask now?

What if leaves changed shape as well as color? You can teach a man to fish, or you can introduce him to a woman named Fish who happens to look like a trout.

Oh. I told you about that click. Daddy says that, in a dilemma, it is helpful to change any variable, then reexamine the problem. I tried to introduce a change with my bubble gum.

I work in my study, taking the collections of words that people send me and making small adjustments to them, changing something here and there, checking everything is in order and putting a part of myself into the text by introducing just a little bit of difference. ("Substitutions")

We are here to fully introduce ourselves, to impose ourselves and ideas and thoughts and dreams onto the world, leaving it changed forever by who we are and what we bring forth from our depths. So we cannot contort ourselves to fit into the visible order. We must unleash ourselves and watch the world reorder itself in front of our eyes.

If the people of Europe had known as much of astronomy and geology when the bible was introduced among them, as they do now, there never could have been one believer in the doctrine of inspiration. If the writers of the various parts of the bible had known as much about the sciences as is now known by every intelligent man, the book never could have been written. It was produced by ignorance, and has been believed and defended by its author. It has lost power in the proportion that man has gained knowledge. A few years ago, this book was appealed to in the settlement of all scientific questions; but now, even the clergy confess that in such matters, it has ceased to speak with the voice of authority. For the establishment of facts, the word of man is now considered far better than the word of God. In the world of science, Jehovah was superseded by Copernicus, Galileo, and Kepler. All that God told Moses, admitting the entire account to be true, is dust and ashes compared to the discoveries of Descartes, Laplace, and Humboldt. In matters of fact, the bible has ceased to be regarded as a standard. Science has succeeded in breaking the chains of theology. A few years ago, Science endeavored to show that it was not inconsistent with the bible. The tables have been turned, and now, Religion is endeavoring to prove that the bible is not inconsistent with Science. The standard has been changed.

And in my heart I despised the life I led in Seattle. I was sick of it and had no idea how to change it. I thought that in Chinook, away from Taylor and Silver, away from Marian, away from people who had already made up their minds about me, I could be different. I could introduce myself as a scholar-athlete, a boy of dignity and consequence, and without any reason to doubt me people would believe I was that boy, and thus allow me to be that boy. I recognized no obstacle to miraculous change but the incredulity of others. This was an idea that died hard, if it ever really died at all.

Sometimes, when he wanted to hide or not outright lie, he chose to speak in English. He used to break into it when he argued with my mother, and it drove her crazy when he did and she would just plead, "No, no!" as though he had suddenly introduced a switchblade into a clean fistfight.

The conflict between science and religion is in reality a misunderstanding of both. Scientific materialism has merely introduced a new hypostasis, and that is an intellectual sin. It has given another name to the supreme principle of reality and has assumed that this created a new thing and destroyed and old thing. Whether you call the principle of existence "God," "matter," "energy," or anything else you like, you have created nothing; you have simply changed a symbol. The materialist is a metaphysician malgré lui.

The way I see it, truth only looks good when you're looking at it from far away. It's kind of like that beautiful girl you see on the street when you're riding past in the bus...there she is, this amazing girl walking by on the street, and you think if you could only get off this stupid bus and introduce yourself to her, your life would change. The thing is, she's not as perfect as you think, and if you ever got off the bus to introduce yourself, you'd find out... This girl is truth. She's not so pretty, not so nice. But then, once you get to know her, all that stuff doesn't seem to matter.

Of course, the truth is that no one likes change. People in hell not only refuse to leave it, they invite you in, too. Even people who have blasted the other lives that touched their own blasted lives proudly declare in old age that they would not change a thing -- all that cursing and screaming was their life, by God, and it is not possible to imagine any other. Change introduces unpredictability, uncertainty, a universe of disorder. Right before an amoeba splits in two, it says to itself, uh uh, no way, I ain't gonna do that, nope.

Every morning, introduce one positive thought into your mind. Be persistent with it until it becomes your habit. It will change your life.

Why' questions have little value, at best they get justifications or long explanations which do nothing to change the situation.

there was a time before you but I can't remember it now a time before your beauty and I were formally introduced I'm sure I lived without you but I don't remember how can't imagine living without these feelings you've produced just once glance and my life was redrawn just one word and my vocabulary changed I asked the time and you said what's the hurry? you asked my name and I almost forgot

Polyamory can feel threatening because it upsets our fairy-tale assumption that the right partner will keep us safe from change. Polyamory introduces the prospect of chaos and uncertainty into what's supposed to be a straightforward progression to bliss. But a healthy relationship must first of all be resilient, able to respond to the changes and complexity life brings. Nor is happiness actually a state of being. It is a process, a side effect of doing other things. The fairy tale tells us that with the right partner, happiness just happens. But happiness is something we re-create every day. And it comes more from our outlook than from the things around us.

cultural change occurs whenever a new meme is introduced and catches on. It might be romanticism or double-entry book-keeping, chaos theory or Pokemon. So where in the world do new memes come from? sometimes they spring full-blown from the brains of artists or scientists, advertising copywriters or teenagers. often a process of mutation is involved in the creation of a new meme, in much the same way that mutations in natural environment can lead to useful new genetic traits.

This important point that we have just illustrated with the case of motorized transport: When a new item of technology is introduced as an option that an individual can accept or not as he chooses, it does not necessarily REMAIN optional. In many cases the new technology changes society in such a way that people eventually find themselves FORCED to use it.

But this is one of the rewards of reading the Old Testament regularly. You keep on discovering more and more what a tissue of quotations from it the New Testament is; how constantly our Lord repeated, reinforced, continued, refined, and sublimated, the Judaic ethics, how very seldom He introduced a novelty...The Light which has lightened every man from the beginning may shine more clearly but cannot change. The Origin cannot suddenly start being, in the popular sense of the word, "original".

It was a still night, tinted with the promise of dawn. A crescent moon was just setting. Ankh-Morpork, largest city in the lands around the Circle Sea, slept. That statement is not really true On the one hand, those parts of the city which normally concerned themselves with, for example, selling vegetables, shoeing horses, carving exquisite small jade ornaments, changing money and making tables, on the whole, slept. Unless they had insomnia. Or had got up in the night, as it might be, to go to the lavatory. On the other hand, many of the less law-abiding citizens were wide awake and, for instance, climbing through windows that didn’t belong to them, slitting throats, mugging one another, listening to loud music in smoky cellars and generally having a lot more fun. But most of the animals were asleep, except for the rats. And the bats, too, of course. As far as the insects were concerned… The point is that descriptive writing is very rarely entirely accurate and during the reign of Olaf Quimby II as Patrician of Ankh some legislation was passed in a determined attempt to put a stop to this sort of thing and introduce some honesty into reporting. Thus, if a legend said of a notable hero that “all men spoke of his prowess” any bard who valued his life would add hastily “except for a couple of people in his home village who thought he was a liar, and quite a lot of other people who had never really heard of him.” Poetic simile was strictly limited to statements like “his mighty steed was as fleet as the wind on a fairly calm day, say about Force Three,” and any loose talk about a beloved having a face that launched a thousand ships would have to be backed by evidence that the object of desire did indeed look like a bottle of champagne.

Hooper was no romantic. He had not as a child ridden with Rupert's horse or sat among the camp fires at Xanthus-side; at the age when my eyes were dry to all save poetry – that stoic, red-skin interlude which our schools introduce between the fast-flowing tears of the child and the man – Hooper had wept often, but never for Henry's speech on St Crispin's day, nor for the epitaph at Thermopylae. The history they taught him had had few battles in it but, instead, a profusion of detail about humane legislation and recent industrial change. Gallipoli, Balaclava, Quebec, Lepanto, Bannockburn, Roncevales, and Marathon – these, and the Battle in the West where Arthur fell, and a hundred such names whose trumpet-notes, even now in my sere and lawless state, called to me irresistibly across the intervening years with all the clarity and strength of boyhood, sounded in vain to Hooper.

It would be impossible, therefore, to introduce into society a greater change and a greater evil than this—the conversion of the law into an instrument of plunder. What

Like Nadia, I wrestled with the evangelical tradition in which I was raised, often ungracefully. At times I've tried to wring the waters of my first baptism out of my clothes, shake them out of my hair, and ask for a do-over in some other community where they ordain women, vote for Democrats, and believe in evolution. But Jesus has this odd habit of allowing ordinary, screwed-up people to introduce him, and so it was ordinary, screwed-up people who first told me I was a beloved child of God, who first called me a Christian. I don't know where my story of faith will take me, but it will always begin here. That much can never change.

Did you ever get fed up?" I said. "I mean did you ever get scared that everything was going to go lousy unless you did something? I mean do you like school and all that stuff?" "It's a terrific bore." "I mean do you hate it? I know it's a terrific bore, but do you hate it, is what I mean." "Well, I don't exactly hate it. You always have to--" "Well, I hate it. Boy, do I hate it," I said. "But it isn't just that. It's everything. I hate living in New York and all. Taxicabs, and Madison Avenue buses, with the drivers and all always yelling at you to get out at the rear door, and being introduced to phony guys that call the Lunts angels, and going up and down in elevators when you just want to go outside, and guys fitting your pants all the time at Brooks, and people always--" "Don't shout, please," old Sally said. Which was very funny, because I wasn't even shouting. "Take cars," I said. I said it in this very quiet voice. "Take most people, they're crazy about cars. They worry if they get a little scratch on them, and they're always talking about how many miles they get to a gallon, and if they get a brand-new car already they start thinking about trading it in for one that's even newer. I don't even like old cars. I mean they don't even interest me. I'd rather have a goddam horse. A horse is at least human, for God's sake. A horse you can at least--" "I don't know what you're even talking about," old Sally said. "You jump from one--" "You know something?" I said. You're probably the only reason I'm in New York right now, or anywhere. If you weren't around, I'd probably be someplace way the hell off. In the woods or some goddam place. You're the only reason I'm around, practically." "You're sweet," she said. But you could tell she wanted me to change the damn subject. "You ought to go to a boys' school sometime. Try it sometime," I said. "It's full of phonies, and all you do is study so that you can learn enough to be smart enough to be able to buy a goddam Cadillac some day, and you have to keep making believe you give a damn if the football team loses, and all you do is talk about girls and liquor and sex all day, and everybody sticks together in these dirty little goddam cliques. The guys that are on the basketball team stuck together, the Catholics stick together, the guys that play bridge stick together. Even the guys that belong to the goddam Book-of-the-Month Club stick together. If you try to have a little intelligent--" "Now, listen," old Sally said. "Lots of boys get more out of school that that." "I agree! I agree they do, some of them! But that's all I get out of it. See? That's my point. That's exactly my goddamn point," I said. "I don't get hardly anything out of anything. I'm in bad shape. I'm in lousy shape." "You certainly are.

The Sweat and the Furrow was Silas Weekley being earthly and spade-conscious all over seven hundred pages. The situation, to judge from the first paragraph, had not materially changed since Silas's last book: mother lying-in with her eleventh upstairs, father laid-out after his ninth downstairs, eldest son lying to the Government in the cow-shed, eldest daughter lying with her lover in the the hayloft, everyone else lying low in the barn. The rain dripped from the thatch, and the manure steamed in the midden. Silas never omitted the manure. It was not Silas's fault that its steam provided the only uprising element in the picture. If Silas could have discovered a brand of steam that steamed downwards, Silas would have introduced it.

Roosevelt may have been a Republican, but he was a lot more sensitive to the changing times than his predecessor. He started regulating banks, the food industry, and railway trusts; introduced higher taxes; and for the first time consulted the trade unions, which the government had looked upon with suspicion up to then.

without variability, we cannot innovate. Product development produces the recipes for products, not the products themselves. If a design does not change, there can be no value-added. But, when we change a design, we introduce uncertainty and variability in outcomes. We cannot eliminate all variability without eliminating all value-added.

Moreover, we have seen enough by now to know that technological changes in our modes of communication are even more ideology-laden than changes in our modes of transportation. Introduce the alphabet to a culture and you change its cognitive habits, its social relations, its notions of community, history and religion. Introduce the printing press with movable type, and you do the same. Introduce speed-of-light transmission of images and you make a cultural revolution. Without a vote. Without polemics. Without guerrilla resistance. Here is ideology, pure if not serene. Here is ideology without words, and all the more powerful for their absence. All that is required to make it stick is a population that devoutly believes in the inevitability of progress. And in this sense, all Americans are Marxists, for we believe nothing if not that history is moving us toward some preordained paradise and that technology is the force behind that movement.

All his life Harry Bosch believed he had a mission. And to carry out that mission he needed to be bulletproof. He needed to build himself and his life so that he was invulnerable, so that nothing and no one could ever get to him. All of that changed on the day he was introduced to the daughter he didn’t know he had. In that moment he knew he was both saved and lost. He would be forever connected to the world in the way only a father knew. - "Nine Dragons" by Michael Connelly

Brave young women complete heroic acts everyday, with no one bearing witness. This was a chance to even the ledger, to share one small story the made the difference between starvation and survival for the families whose lives it changed. I wanted to pull the curtain back for readers on a place foreigners know more for its rocket attacks and roadside bombs than its countless quiet feats of courage. And to introduce them to the young women like Kamila Sidiqi who will go on. No matter what.

To make [reading] into a discipline is to give too large a role to what is only an incitement. Reading is on the threshold of the spiritual life; it can introduce us to it: it does not constitute it. Even the finest books deserve to be thrown aside.

Drugs had changed me from a selfish, striving academic in search of recognition and power to someone who was aware of the soul. Psychedelics had introduced me to compassion, to recognizing and feeling love for others. Harvard seemed trivial by comparison.

You grow up with somebody, and he is a success, a big-shot, and you're a failure, but he treats you just the way he always did and hasn't changed a bit. But that is what drives you to it, no matter what names you call yourself while you try to stick the knife in. There is a kind of snobbery of failure. It's a club, it's the old school, it's Skull and Bones, and there is no nasty supercilious twist to a mouth like the twist the drunk gets when he hangs over the bar beside the old pal who has turned out to be a big-shot and who hasn't changed a bit, or when the old pal takes him home to dinner and introduces him to the pretty little clear-eye woman and the healthy kids.

One 2007 study showed that public health measures such as banning mass gatherings and imposing the wearing of masks collectively cut the death toll in some American cities by up to 50 per cent (the US was much better at imposing such measures than Europe). The timing of the measures was critical, however. They had to be introduced early, and kept in place until after the danger had passed. If they were lifted too soon, the virus was presented with a fresh supply of immunologically naive hosts, and the city experienced a second peak of death.9

Don’t strive to be a well-rounded leader. Instead, discover your zone and stay there. Then delegate everything else. Admitting a weakness is a sign of strength. Acknowledging weakness doesn’t make a leader less effective. Everybody in your organization benefits when you delegate responsibilities that fall outside your core competency. Thoughtful delegation will allow someone else in your organization to shine. Your weakness is someone’s opportunity. Leadership is not always about getting things done “right.” Leadership is about getting things done through other people. The people who follow us are exactly where we have led them. If there is no one to whom we can delegate, it is our own fault. As a leader, gifted by God to do a few things well, it is not right for you to attempt to do everything. Upgrade your performance by playing to your strengths and delegating your weaknesses. There are many things I can do, but I have to narrow it down to the one thing I must do. The secret of concentration is elimination. Devoting a little of yourself to everything means committing a great deal of yourself to nothing. My competence in these areas defines my success as a pastor. A sixty-hour workweek will not compensate for a poorly delivered sermon. People don’t show up on Sunday morning because I am a good pastor (leader, shepherd, counselor). In my world, it is my communication skills that make the difference. So that is where I focus my time. To develop a competent team, help the leaders in your organization discover their leadership competencies and delegate accordingly. Once you step outside your zone, don’t attempt to lead. Follow. The less you do, the more you will accomplish. Only those leaders who act boldly in times of crisis and change are willingly followed. Accepting the status quo is the equivalent of accepting a death sentence. Where there’s no progress, there’s no growth. If there’s no growth, there’s no life. Environments void of change are eventually void of life. So leaders find themselves in the precarious and often career-jeopardizing position of being the one to draw attention to the need for change. Consequently, courage is a nonnegotiable quality for the next generation leader. The leader is the one who has the courage to act on what he sees. A leader is someone who has the courage to say publicly what everybody else is whispering privately. It is not his insight that sets the leader apart from the crowd. It is his courage to act on what he sees, to speak up when everyone else is silent. Next generation leaders are those who would rather challenge what needs to change and pay the price than remain silent and die on the inside. The first person to step out in a new direction is viewed as the leader. And being the first to step out requires courage. In this way, courage establishes leadership. Leadership requires the courage to walk in the dark. The darkness is the uncertainty that always accompanies change. The mystery of whether or not a new enterprise will pan out. The reservation everyone initially feels when a new idea is introduced. The risk of being wrong. Many who lack the courage to forge ahead alone yearn for someone to take the first step, to go first, to show the way. It could be argued that the dark provides the optimal context for leadership. After all, if the pathway to the future were well lit, it would be crowded. Fear has kept many would-be leaders on the sidelines, while good opportunities paraded by. They didn’t lack insight. They lacked courage. Leaders are not always the first to see the need for change, but they are the first to act. Leadership is about moving boldly into the future in spite of uncertainty and risk. You can’t lead without taking risk. You won’t take risk without courage. Courage is essential to leadership.

The many meanings of 'evolution' are frequently exploited by Darwinists to distract their critics. Eugenie Scott recommends: 'Define evolution as an issue of the history of the planet: as the way we try to understand change through time. The present is different from the past. Evolution happened, there is no debate within science as to whether it happened, and so on... I have used this approach at the college level.' Of course, no college student—indeed, no grade-school dropout— doubts that 'the present is different from the past.' Once Scott gets them nodding in agreement, she gradually introduces them to 'The Big Idea' that all species—including monkeys and humans—are related through descent from a common ancestor... This tactic is called 'equivocation'—changing the meaning of a term in the middle of an argument.

We change our attitudes, our careers, our relationships. Even our age changes minute by minute. We change our politics, our moods, and our sexual preferences. We change our outlook, we change our minds, we change our sympathies. Yet when someone changes hir gender, we put hir on some television talk show. Well, here’s what I think: I think we all of us do change our genders. All the time. Maybe it’s not as dramatic as some tabloid headline screaming “She Was A He!” But we do, each of us, change our genders. In response to each interaction we have with a new or different person, we subtly shift the kind of man or woman, boy or girl, or whatever gender we’re being at the moment. We’re usually not the same kind of man or woman with our lover as we are with our boss or a parent. When we’re introduced for the first time to someone we find attractive, we shift into being a different kind of man or woman than we are with our childhood friends. We all change our genders.

Parents’ early responses to and interactions with a child determine how that child comes to view himself. These parents are also profoundly changed by their experiences. If you have a child with a disability, you are forever the parent of a disabled child; it is one of the primary facts about you, fundamental to the way other people perceive and decipher you. Such parents tend to view aberrance as illness until habituation and love enable them to cope with their odd new reality—often by introducing the language of identity. Intimacy with difference fosters its accommodation.

Words change depending on who speaks them; there is no cure. The answer isn't just to introduce new words (boi, cis-gendered, andro-fag) and then set out to reify their meanings (though obviously there is power and pragmatism here). One must also become alert to the multitude of possible uses, possible contexts, the wings with which each word can fly. Like when you whisper, You're just a hold, letting me fill you up. Like when I say husband.

The majority of the cost of a software project is in long-term maintenance. In order to minimize the potential for defects as we introduce change, it’s critical for us to be able to understand what a system does. As systems become more complex, they take more and more time for a developer to understand, and there is an ever greater opportunity for a misunderstanding. Therefore, code should clearly express the intent of its author. The clearer the author can make the code, the less time others will have to spend understanding it. This will reduce defects and shrink the cost of maintenance.

One afternoon, Reeves and a colleague were having lunch in Central Park. On the way back to their Madison Avenue office, they encountered a man sitting in the park, begging for money. He had a cup for donations and beside it was a sign, handwritten on cardboard, that read: I AM BLIND. Unfortunately for the man, the cup contained only a few coins. His attempts to move others to donate money were coming up short. Reeves thought he knew why. He told his colleague something to the effect of: “I bet I can dramatically increase the amount of money that guy is raising simply by adding four words to his sign.” Reeves’s skeptical friend took him up on the wager. Reeves then introduced himself to the beleaguered man, explained that he knew something about advertising, and offered to change the sign ever so slightly to increase donations. The man agreed. Reeves took a marker and added his four words, and he and his friend stepped back to watch. Almost immediately, a few people dropped coins into the man’s cup. Other people soon stopped, talked to the man, and plucked dollar bills from their wallets. Before long, the cup was running over with cash, and the once sad-looking blind man, feeling his bounty, beamed. What four words did Reeves add?   It is springtime and   The sign now read:   It is springtime and I am blind.   Reeves won his bet. And we learned a lesson. Clarity depends on contrast.

We no longer live in a mass-media world with a few centralized choke points with just a few editors in charge, operated by commercial entities and governments. There is a new, radically different mode of information and attention flow: the chaotic world of the digitally networked public sphere (or spheres) where ordinary citizens or activists can generate ideas, document and spread news of events, and respond to mass media. This new sphere, too, has choke points and centralization, but different ones than the past. The networked public sphere has emerged so forcefully and so rapidly that it is easy to forget how new it is. Facebook was started in 2004 and Twitter in 2006. The first iPhone, ushering in the era of the smart, networked phone, was introduced in 2007. The wide extent of digital connectivity might blind us to the power of this transformation. It should not. These dynamics are significant social mechanisms, especially for social movements, since they change the operation of a key resource: attention… Attention is oxygen for movements. Without it, they cannot catch fire.

Each of us was born to bring forth something that has never existed: a way of being, a family, an idea, art, a community— something brand-new. We are here to fully introduce ourselves, to impose ourselves and ideas and thoughts and dreams onto the world, leaving it changed forever by who we are and what we bring forth from our depths. So we cannot contort ourselves to fit into the visible order. We must unleash ourselves and watch the world reorder itself in front of our eyes.

Well, a good place to start if you want to know what something was about is to look to see what changes it introduced. And particularly in the case of a war planned in advance where the outcome was never in any doubt, I think you have solid reason to believe the result was what the thing was really for in the first place.

Jacob has begun to introduce himself not as before, not as Yankiele Leybowicz, but as Jacob Frank. Frank is what Jews from the west are called in Nikopol; that’s what they call his father-in-law and his wife, Hana. Frank, or Frenk, means foreign. Nahman knows Jacob likes this – being foreign is a quality of those who have frequently changed their place of residence. He’s told Nahman that he feels best in new places, because it is as if the world begins afresh every time. To be foreign is to be free.

Other magazines, including The Nation and Good Housekeeping, found the Sunday supplements most offensive because they were published on Sunday, the Christian Sabbath. When Hearst introduced the color section of the Journal, he promoted it as “eight pages of polychromatic effulgence that makes the rainbow look like a lead pipe!” How could Sunday school compete with the thing that topped the rainbow? The supplements transformed Sunday in millions of American homes, Christian and otherwise, and not only for children.

A distinct maṇḍala initiation ceremony was introduced to China in the middle of the seventh century. It brings together a rich set of existing ritual instructions for individual deities, typically organized around images, to create a ceremony that initiates the candidate into a common ritual tradition (a “secret dharma storehouse”). This maṇḍala initiation continues to occupy a central place in medieval Esoteric Buddhist ritual, though both the rituals for individual deities and the initiation itself have undergone profound changes.

Celaena was introduced to some of the people, but most didn’t cast a look in her direction. And wasn’t that a lovely change from the usual stares and terror and whispers that had marked the past ten years of her life. She had a feeling Rowan would keep his mouth shut about her identity, if only because he seemed to hate talking to others as much as she did.

Non is defined as “of little or no consequence: unimportant: worthless.” Worthless? Clearly, something needed to change. Why were we the only industry that introduced itself with a negative when we existed not to reduce profits, but to foster a profusion of purpose? Instead of introducing ourselves by touting what we didn’t do, shouldn’t we share what we did do?

I grieve to think that closeness requires some measure of distance as its preserver, if only as a safety measure, because it certainly seems as if connection, in a deeper sense, introduces a specter of estrangement; for to come into contact with someone is to change her—there is that certainty; it reminds me of a game that Robin told me about told me about one day after school, as we were walking down Annatta Road certainly twenty years ago: find a word, a familiar word, on a page, and then stare at it for a while, just let your eyes linger upon it; and soon enough, sometimes after no more than a few seconds, the word comes to look misspelled, or badly transcribed, or as if there are other things wrong with it; so I tried it once, with the most familiar word there is: love, first verb in the Latin primer, the word known to all men; and after no more than five seconds I could swear that it wasn't the same word I had always known: it looked odd, misshapen, and as if it had all kinds of different pronunciations, except the one I had always believed was correct, and had always used; and so there was dissonance...

It has generally been assumed that fairy tales were first created for children and are largely the domain of children. But nothing could be further from the truth. From the very beginning, thousands of years ago, when tales were told to create communal bonds in face of the inexplicable forces of nature, to the present, when fairy tales are written and told to provide hope in a world seemingly on the brink of catastrophe, mature men and women have been the creators and cultivators of the fairy tale tradition. When introduced to fairy tales, children welcome them mainly because they nurture their great desire for change and independence. On the whole, the literary fairy tale has become an established genre within a process of Western civilization that cuts across all ages. Even though numerous critics and shamans have mystified and misinterpreted the fairy tale because of their spiritual quest for universal archetypes or their need to save the world through therapy, both the oral and the literary forms of the fairy tale are grounded in history: they emanate from specific struggles to humanize bestial and barbaric forces, which have terrorized our minds and communities in concrete ways, threatening to destroy free will and human compassion. The fairy tale sets out to conquer this concrete terror through metaphors.

Introduce an alphabet to a culture and you change its cognitive habits, its social relations, its notions of community, history and religion. Introduce the printing press with movable type, and you do the same. Introduce speed-of-light transmission of images and you make a cultural revolution. Without a vote. Without polemics. Without guerrilla resistance. Here is ideology, pure if not serene.

The world is getting noisier. We've gone from boomboxes to Walkmen to portable CD players to iPods to any song we want, whenever we want it. We've gone from the four television channels of my childhood to the seeming infinity of cable and streaming. As technology moves us faster and faster through time and space, it seems to feel like story is getting pushed out of the way, I mean, literally pushed out of the narrative. But even as our engagement with stories change, or the trappings around it morph from book to audio to Instagram to Snapchat, we must remember our finger beneath the words. Remember that story, regardless of the format, has always taken us to places we never thought we'd go, introduced us to people we never thought we'd meet and shown us worlds that we might have missed. So as technology keeps moving faster and faster, I am good with something slower. My finger beneath the words has led me to a life of writing books for people of all ages, books meant to be read slowly, to be savored.

You claim to want love, but how can that be if you have not yet met the person you love? Rather, you desire its advantages: touch, security, and company. Love is born from another person—their touch, their company, their ideas. Love is a hand that knocks on our doors and owns no door of its own for you to knock on. When dealing with people, we are each too unique and changing to be labeled and be fitted to another person’s prerequisite needs. And so, it is our lovers who introduce us to our desire. Until then, it is not love that we want. If we claim, alone in our homes, to so badly want love, or marriage, we likely want that other thing.

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.

All the honors of men in a state of sleep are as nothing. You must ‘repent.’ It has nothing to do with the so-called judgment of God. It is only a dream and man is reacting to the dream and he does not know that he is the dreamer and causing all the dream. The literal meaning of the Greek word translated as repent means ‘a change of mind.’ It has nothing to do with the moral picture. The churches introduced that, but it has nothing to do with it. I don’t care what a man has done, if he changes his mind in this meaning of the word ‘repent’ things will change, for he is then on the line of vertical line of states. He stands at a point on the states. There are infinite states and we must learn to distinguish between the state and the individual occupying the state. But I can now change and move into another state. I can in Time, do it in a split second and rise on the vertical line of the states.

At the Rodgers that night, the president all but anointed Hamilton as the keeper of the flame. His "primary message," he said, was to remind people of the need to keep hoping and to work together, but "this performance undoubtedly described it better than I ever could." The most important affinity that Hamilton will carry into its future isn't a specific message, though, political or otherwise: It's an underlying belief in stories, and their power to change the world. Good community organizer that he is, the president knows that stories can be an engine for empathy, and a way to show people what they share. It's why he introduced himself, in that first big speech in 2004, by telling his own story. In the years to come, some of the many, many kids who are going to see and even perform Hamilton will be newly inspired to tell their stories too. Every time they do, the newly kaleidoscopic America will understand itself a little more. "I can do that," they'll say. And if they're like Alexander Hamilton, they'll add, "And I can do it better.

People referred to the symbolism of the empty Cross more than once on its journey. It would seem obviously to point to our faith in Jesus’ resurrection. It’s not quite so simple though. The Cross is bare, but in and of itself the empty Cross does not point directly to the Resurrection. It says only that the body of Jesus was removed from the Cross. If a crucifix is a symbol of Good Friday, then it is the image of the empty tomb that speaks more directly of Easter and resurrection. The empty Cross is a symbol of Holy Saturday. It’s an indicator of the reality of Jesus’ death, of His sharing in our mortal coil. At the same time, the empty Cross is an implicit sign of impending resurrection, and it tells us that the Cross is not only a symbol of hatred, violence and inhumanity: it says that the Cross is about something more. The empty Cross also tells us not to jump too quickly to resurrection, as if the Resurrection were a trump card that somehow absolves us from suffering. The Resurrection is not a divine ‘get-out-of-jail free’ card that immunises people from pain, suffering or death. To jump too quickly to the Resurrection runs the risk of trivialising people’s pain and seemingly mapping out a way through suffering that reduces the reality of having to live in pain and endure it at times. For people grieving, introducing the message of the Resurrection too quickly cheapens or nullifies their sense of loss. The empty Cross reminds us that we cannot avoid suffering and death. At the same time, the empty Cross tells us that, because of Jesus’ death, the meaning of pain, suffering and our own death has changed, that these are not all-crushing or definitive. The empty Cross says that the way through to resurrection must always break in from without as something new, that it cannot be taken hold of in advance of suffering or seized as a panacea to pain. In other words, the empty Cross is a sign of hope. It tells us that the new life of God surprises us, comes at a moment we cannot expect, and reminds us that experiences of pain, grief and dying are suffused with the presence of Christ, the One Who was crucified and is now risen.

Reading, writing, and personal introspection will not protect us from hardship and suffering, but they might introduce us to critical thinking and expose us to what is good in humankind and beautiful in the world that we share with all of nature. Contemplative thought, especially that supplemented with reading literature and attempting to write our own replies to the echoing voices of writers whom preceded us provide us with the potentiality for change, the possibility of personal illumination that enables us to experience a heighted quality of life.

More interestingly, it could be argued that, if fantasy (and debatably the literature of the fantastic as a whole) has a purpose other than to entertain, it is to show readers how to perceive; an extension of the argument is that fantasy may try to alter readers' perception of reality. Of course, quack religions (etc.) make similar attempts, but a major difference is that, while the latter attempt to convert people to their codified way of thinking, the best fantasy introduces its readers into a playground of rethought perception, where there are no restrictions other than those of the human imagination. In some modes of the fantastic – e.g., magic realism and surrealism – the attempt to alter the reader's perception is overt, but most full-fantasy texts have at their core the urge to change the reader; that is, full fantasy is by definition a subversive literary form.

During World War I, a play would have had short shrift here which showed up General Pershing for a coward; ridiculed the Allies’ cause; brought in Uncle Sam as a blustering bully; glorified the peace party. But when Athens was fighting for her life, Aristophanes did the exact equivalent of all these things many times over and the Athenians, pro-and anti-war alike, flocked to the theatre. The right of a man to say what he pleased was fundamental in Athens. “A slave is he who cannot speak his thought,” said Euripides. Socrates drinking the hemlock in his prison on the charge of introducing new gods and corrupting the youth is but the exception that proves the rule. He was an old man and all his life he had said what he would. Athens had just gone through a bitter time of crushing defeat, of rapid changes of government, of gross mismanagement. It is a reasonable conjecture that he was condemned in one of those sudden panics all nations know, when the people’s fears for their own safety have been worked upon and they turn cruel. Even so, he was condemned by a small majority and his pupil Plato went straight on teaching in his name, never molested but honored and sought after.

The European powers at that time believed they could change Moslem Asia in the very fundamentals of its political existence, and in their attempt to do so introduced an artificial state system into the Middle East that has made it into a region of countries that have not become nations even today. The basis of political life in the Middle East—religion—was called into question by the Russians, who proposed communism, and by the British, who proposed nationalism or dynastic loyalty, in its place. Khomeini's Iran in the Shi'ite world and the Moslem Brotherhood in Egypt, Syria, and elsewhere in the Sunni world keep that issue alive. The French government, which in the Middle East did allow religion to be the basis of politics—even of its own—championed one sect against the others; and that, too, is an issue kept alive, notably in the communal strife that has ravaged Lebanon in the 1970s and 1980s.

One also, in our milieu, simply didn't meet enough Americans to form an opinion. And when one did—this was in the days of crew-cuts and short-legged pants—they, too, often really did sport crew-cuts and trousers that mysteriously ended several inches short of the instep. Why was that? It obviously wasn't poverty. A colleague of my father's had a daughter who got herself married and found that an American friend she had met on holiday had offered to pay the whole cost of the nuptial feast. I forget the name of this paladin, but he had a crew-cut and amputated trouser-bottoms and a cigar stub and he came from a place called Yonkers, which seemed to me a ridiculous name to give to a suburb. (I, who had survived Crapstone… ) Anyway, once again one received a Henry Jamesian impression of brash generosity without overmuch refinement. There was a boy at my boarding school called Warren Powers Laird Myers, the son of an officer stationed at one of the many U.S. Air Force bases in Cambridgeshire. Trousers at The Leys School were uniform and regulation, but he still managed to show a bit of shin and to buzz-cut his hair. 'I am not a Yankee,' he informed me (he was from Norfolk, Virginia). 'I am a CON-federate.' From what I was then gleaning of the news from Dixie, this was unpromising. In our ranks we also had Jamie Auchincloss, a sprig of the Kennedy-Bouvier family that was then occupying the White House. His trousers managed to avoid covering his ankles also, though the fact that he shared a parent with Jackie Kennedy meant that anything he did was accepted as fashionable by definition. The pants of a man I'll call Mr. 'Miller,' a visiting American master who skillfully introduced me to J.D. Salinger, were also falling short of their mark. Mr. Miller's great teacher-feature was that he saw sexual imagery absolutely everywhere and was slightly too fond of pointing it out [...]. Meanwhile, and as I mentioned much earlier, the dominant images projected from the United States were of the attack-dog-and-firehose kind, with swag-bellied cops lying about themselves and the political succession changed as much by bullets as by ballots.

We shall best understand the probable course of natural selection by taking the case of a country undergoing some physical change, for instance, of climate. The proportional numbers of its inhabitants would almost immediately undergo a change, and some species might become extinct. We may conclude, from what we have seen of the intimate and complex manner in which the inhabitants of each country are bound together, that any change in the numerical proportions of some of the inhabitants, independently of the change of climate itself, would most seriously affect many of the others. If the country were open on its borders, new forms would certainly immigrate, and this also would seriously disturb the relations of some of the former inhabitants. Let it be remembered how powerful the influence of a single introduced tree or mammal has been shown to be. But in the case of an island, or of a country partly surrounded by barriers, into which new and better adapted forms could not freely enter, we should then have places in the economy of nature which would assuredly be better filled up, if some of the original inhabitants were in some manner modified; for, had the area been open to immigration, these same places would have been seized on by intruders. In such case, every slight modification, which in the course of ages chanced to arise, and which in any way favoured the individuals of any of the species, by better adapting them to their altered conditions, would tend to be preserved; and natural selection would thus have free scope for the work of improvement.

Natural philosophy is the genius that has regulated my fate; I desire, therefore, in this narration, to state those facts which led to my predilection for that science. When I was thirteen years of age, we all went on a party of pleasure to the baths near Thonon: the inclemency of the weather obliged us to remain a day confined to the inn. In this house I chanced to find a volume of the works of Cornelius Agrippa. I opened it with apathy; the theory which he attempts to demonstrate, and the wonderful facts which he relates, soon changed this feeling into enthusiasm. A new light seemed to dawn upon my mind; and, bounding with joy, I communicated my discovery to my father. My father looked carelessly at the title page of my book, and said, "Ah! Cornelius Agrippa! My dear Victor, do not waste your time upon this; it is sad trash." If, instead of this remark, my father had taken the pains to explain to me that the principles of Agrippa had been entirely exploded, and that a modern system of science had been introduced, which possessed much greater powers than the ancient, because the powers of the latter were chimerical, while those of the former were real and practical; under such circumstances, I should certainly have thrown Agrippa aside, and have contented my imagination, warmed as it was, by returning with greater ardour to my former studies. It is even possible that the train of my ideas would never have received the fatal impulse that led to my ruin. But the cursory glance my father had taken of my volume by no means assured me that he was acquainted with its contents; and I continued to read with the greatest avidity.

From birth to death and further on As we were born and introduced into this world, We had a gift hard to express by word And somewhere in our continuous road, It kind of lost it sense and turned. There was that time we sure remember, When everything was now and 'till forever Children with no worries and no regrets, The only goal was making a few friends. But later on everything has changed, By minds that had it all arranged To bring the people into stress, Into creating their own mess. We have been slaved by our own mind, Turned into something out of our kind Slowly faded away from the present time, Forced to believe in lies, in fights and crime. They made it clearly a fight of the ego, A never ending war that won't just go They made it a competitive game, To seek selfish materialistic fame. They turned us one against eachother, Man against man, brother against brother Dividing us by religion and skin color, Making us fight to death over a dollar. Making us lose ourselves in sadly thoughts, Wasting our days by living in the past Depressed and haunted by the memories, And yet still hoping to fly in our dreams. Some of us tried learning how to dance, Step after step, giving our soul a new chance Some of us left our ego vanish into sounds, Thus being aware of our natural bounce. Some tried expressing in their rhymes, The voice of a generation which never dies They reached eternity through poetry Leaving the teachings that shall fulfill the prophecy Others have found their way through spirituality, Becoming conscious of the human duality Seeking the spiritual enlightenment, Of escaping an ego-oriented fighting Science, philosophy, religion, Try to explain the human origin. Maybe changes are yet to come, And it shall be better for some Death's for the spirit not an end, But a relieving of the embodiment So I believe that furthermore, We'll understand the power of our soul But leaving behind all we know, And all that we might not yet know It all resumes to that certain truth, That we all seek to once conclude.

His voice grew more remote. She wondered if he was calling from his condominium, where he’d lost his best friend, or from Avalon, where he’d lost himself. “I like you, Billie. You’re a nice person. Good company. But tonight was a mistake.” She flung an arm over her eyes and swallowed the lump of tears that had lodged in her throat. “Oh? Which part? The part where you introduced me to your family and exposed yourself as coming from a perfectly average, wholesome background? Or the part where you touched me and turned me inside-out while swaying in a hammock in the rich, beautiful woods—one of the most searing sexual experiences of my life? Which part do you regret, Adrian?” “All of it. I can’t have those things with you. You know what I am.” “Yes, Adrian, I know what you are. A gentle man. A likable one. Smart. Cultured. Sexy. I know what you are.” “But the other part—” “What about the other part? You hide behind the other part.” She yanked the pillow out from beneath her head and winged it across the bedroom, furious suddenly. “Did you call to tell me I’m not going to see you anymore? Because if that’s the case, hurry up and say it. Then hang up and go back to work, and don’t worry one bit about me. I’ve been on my own a long time, and I’m tougher than you think. I won’t cling to any man who’d rather be a-a—” She stumbled, bit back the ugly words rushing to her lips. “A what?” he countered softly. “A whore? A gigolo? Go ahead and say it, Billie. If you’re going to waste your time caring about me, then you’d better get used to the idea, because I can’t change. I won’t. Not for you or anyone.” She bit back a sound of pure derision. “How about for you? Think you could walk the straight and narrow for yourself?” He didn’t reply. He didn’t have to. Billie already knew the answer. “You’re afraid.” She sat up among the sheets as cold realization washed through her. “Afraid to live without women clambering to pay top dollar for you. All that money…it’s a measure of your value, right? It’s your self-esteem. What would happen if you were paid in love instead of cash? Would the world end? My God, Adrian. You’re running scared.” The half-whispered accusation seemed to permeate his impassivity. “I was fine before you.” His voice came low and furious. Finally, finally. True emotion. “Damn it, Billie. I want my life back.” “Then hang up and don’t call me again, because I’m not going to pay you for sex, Adrian. What I offer is a worthless currency in your world.

Geralt looked around, and quickly and easily found what he was hunting for. A second, identical arrow, lodged in the trunk of a pine tree, around six paces behind the corpse. He knew what had happened. The boy had not understood the warning, and hearing the whistle and thud of the arrow had panicked and begun to run the wrong way. Towards the one who had ordered him to stop and withdraw at once. The hissing, venomous, feathered whistle and the short thud of the arrowhead cutting into the wood. Not a step further, man, said that whistle and that thud. Begone, man, get out of Brokilon at once. You have captured the whole world, man, you are everywhere. Everywhere you introduce what you call modernity, the era of change, what you call progress. But we want neither you nor your progress here. We do not desire the changes you bring. We do not desire anything you bring. A whistle and a thud. Get out of Brokilon! Get out of Brokilon, thought Geralt. Man. No matter that you are fifteen and struggling through the forest, insane with fear, unable to find your way home. No matter that you are seventy and have to gather brushwood, because otherwise they will drive you from the cottage for being useless, they will stop giving you food. No matter that you are six and you were lured by a carpet of little blue flowers in a sunny clearing. Get out of Brokilon! A whistle and a thud. Long ago, thought Geralt, before they shot to kill, they gave two warnings. Even three. Long ago, he thought, continuing on his way. Long ago. Well, that’s progress.

Robin Carhart-Harris’ theory of the entropic brain represents a promising elaboration on this general idea and a first stab at a unified theory of mental illness that helps explain all three of the disorders we’ve examined in these pages. A happy brain is a supple and flexible brain, he believes. Depression, anxiety, obsession and the cravings of addiction are how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it. On the spectrum he lays out in his entropic brain article, ranging from excessive order to excessive entropy, depression, addiction and disorders of obsession all fall on the too much order end. Psychosis is on the entropy end of the spectrum which is why it probably doesn’t respond to psychedelic therapy. The therapeutic value of psychedelics, in Carhart-Harris’ view, lies in their ability to temporarily elevate entropy in the inflexible brain, jolting the system out of its default patterns. Carhart-Harris uses the metaphor of annealing from metallurgy: psychedelics introduce energy into the system, giving it the flexibility necessary for it to bend and so change.

The first time I met Fran, I saw her for only a second outside the department while she was talking to some friends, but I was riveted. There was just something about her. I got up my nerve and introduced myself. She was friendly and smiled. Nothing else happened, but I went home, and Fran was all I could think about. “She agreed to go out with me, and things just unfolded from there. Without warning I had become a fool in love. I died inside if she had a change of plans and couldn’t see me. I kicked myself every day to make sure it was true—I’d fallen in love with the most beautiful woman in the world.” Despite the undoubted experience of falling in love at first sight, and abundant evidence that love creates powerful physiological changes, the whole phenomenon remains mysterious.

I don't want my life to not be the way I expected. I may not be scared of crowds. Or the dark. Or small spaces. But I am afraid. I am afraid of responsibility; I am afraid of not living up to expectations, of the changing future, of growing up, not knowing, sex, relationships, hardship, secrets, grades, judgement, falling short, loneliness, change, confusion, arguments, curiosity, love, hate, losing, pressure, differences, honesty, lies. I am afraid of me. Yet, despite this, I know I am brave. I know I am brave because I've accepted my invisible fears and haven't let them overcome me. I want you to know that you're brave because you know your fears. You're brave because you introduced yourself. You're brave because you said 'No, I don't understand.' You're brave because you are here.

I called the Keep, introduced myself to the disembodied female voice on the phone, and asked for the Beast Lord. In less than fifteen seconds Curran came on the line. “I’m going into hiding with Jim.” The silence on the other side of the phone had a distinctly sinister undertone. Perhaps he thought that his kissing superpowers had derailed me. Fat chance. I would keep him from having to kill Derek. That was a burden he didn’t need. “I thought about this morning,” I said, doing my best to sound calm and reasonable. “I’ve instructed the super to change the locks. If I ever catch you in my apartment again, I will file a formal complaint. I’ve taken your food, under duress, but I did take it. You rescued me once or twice, and you’ve seen me near naked. I realize that you’re judging this situation by shapeshifter standards, and you expect me to fall on my back with my legs spread.” “Not necessarily.” His voice matched mine in calmness. “You can fall on your hands and knees if you prefer. Or against the wall. Or on the kitchen counter. I suppose I might let you be on top, if you make it worth my while.” I didn’t grind my teeth—he would’ve heard it. I had to be calm and reasonable. “My point is this: no.” “No?” “There will be no falling, no sex, no you and me.” “I wanted to kiss you when you were in your house. In Savannah.” Why the hell was my heart pounding? “And?” “You looked afraid. That wasn’t the reaction I was hoping for.” Be calm and reasonable. “You flatter yourself. You’re not that scary.” “After I kissed you this morning, you were afraid again. Right after you looked like you were about to melt.” Melt? “You’re scared there might be something there, between you and me.” Wow. I struggled to swallow that little tidbit. “Every time I think you’ve reached the limits of arrogance, you show me new heights. Truly, your egotism is like the Universe—ever expanding.” “You thought about dragging me into your bed this morning.” “I thought about stabbing you and running away screaming. You broke into my house without permission and slobbered all over me. You’re a damn lunatic! And don’t give me that line about smelling my desire; I know it’s bullshit.” “I didn’t need to smell you. I could tell by the dreamy look in your eyes and the way your tongue licked the inside of my mouth.” “Enjoy the memory,” I ground out. “That’s the last time it will ever happen.” “Go play your games with Jim. I’ll find you both when I need you.” Arrogant asshole. “I tell you what, if you find us before those three days run out, I’ll cook you a damn dinner and serve it to you naked.” “Is that a promise?” “Yes. Go fuck yourself.” I slammed the phone down. Well, then. That was perfectly reasonable. On the other side of the counter an older, heavyset man stared at me like I had sprouted horns. Glenda handed me the money I’d given her. “That was some conversation. It was worth ten bucks.

When Elizabeth finally descended the stairs on her way to the dining room she was two hours late. Deliberately. “Good heavens, you’re tardy, my dear!” Sir Francis said, shoving back his chair and rushing to the doorway where Elizabeth had been standing, trying to gather her courage to do what needed to be done. “Come and meet my guests,” he said, drawing her forward after a swift, disappointed look at her drab attire and severe coiffure. “We did as you suggested in your note and went ahead with supper. What kept you abovestairs so long?” “I was at prayer,” Elizabeth said, managing to look him straight in the eye. Sir Francis recovered from his surprise in time to introduce her to the three other people at the table-two men who resembled him in age and features and two women of perhaps five and thirty who were both attired in the most shockingly revealing gowns Elizabeth had ever seen. Elizabeth accepted a helping of cold meat to silence her protesting stomach while both women studied her with unhidden scorn. “That is a most unusual ensemble you’re wearing, I must say,” remarked the woman named Eloise. “Is it the custom where you come from to dress so…simply?” Elizabeth took a dainty bite of meat. “Not really. I disapprove of too much personal adornment.” She turned to Sir Francis with an innocent stare. “Gowns are expensive. I consider them a great waste of money.” Sir Francis was suddenly inclined to agree, particularly since he intended to keep her naked as much as possible. “Quite right!” he beamed, eyeing the other ladies with pointed disapproval. “No sense in spending all that money on gowns. No point in spending money at all.” “My sentiments exactly,” Elizabeth said, nodding. “I prefer to give every shilling I can find to charity instead.” “Give it away?” he said in a muted roar, half rising out of his chair. Then he forced himself to sit back down and reconsider the wisdom of wedding her. She was lovely-her face more mature then he remembered it, but not even the black veil and scraped-back hair could detract from the beauty of her emerald-green eyes with their long, sooty lashes. Her eyes had dark circles beneath them-shadows he didn’t recall seeing there earlier in the day. He put the shadows down to her far-too-serious nature. Her dowry was creditable, and her body beneath that shapeless black gown…he wished he could see her shape. Perhaps it, too, had changed, and not for the better, in the past few years. “I had hoped, my dear,” Sir Francis said, covering her hand with his and squeezing it affectionately, “that you might wear something else down to supper, as I suggested you should.” Elizabeth gave him an innocent stare. “This is all I brought.” “All you brought?” he uttered. “B-But I definitely saw my footmen carrying several trunks upstairs.” “They belong to my aunt-only one of them is mine,” she fabricated hastily, already anticipating his next question and thinking madly for some satisfactory answer. “Really?” He continued to eye her gown with great dissatisfaction, and then he asked exactly the question she’d expected: “What, may I ask, does your one truck contain if not gowns?” Inspiration struck, and Elizabeth smiled radiantly. “Something of great value. Priceless value,” she confided. All faces at the table watched her with alert fascination-particularly the greedy Sir Francis. “Well, don’t keep us in suspense, love. What’s in it?” “The mortal remains of Saint Jacob.

That’s because both the job title and the job itself have never existed before. We used the term ‘ground-breaking’ to describe this position because that is exactly what it is.” Leonard Scott leaned forward. “The current Administration is committed to solving the greatest problems of our time—climate change, sustainability, the deficit, the impending crisis stemming from shortfalls in Social Security and Medicare, healthcare, and the problems that our nation faces as a result of an aging population. We are implementing a plan that will address all of these issues and will revolutionize the way that this country looks at retirement. Rather than continuing on in a bankrupt, broken system that meets the needs of no one, we are going to introduce American seniors to a new way of life—a holistic community that will engage them like nothing ever has before.

In order to move our culture forward, revolutionaries have had to speak and plan from the unseen order inside them. For those of us who were not consulted in the building of the visible order, igniting our imagination is the only wya to see beyond what was created [before us]. If those who were not part of the building of reality only consult reality for possibiliies, reality will never change. [...] Each of us was born to bring forth something that has never existed: a way of being, a family, an idea, art, a community - something brand-new. We are here to fully introduce outselves, to impose ouselves and ideas and thoughts and dreams onto the world, leaving it changed forever by who we are and what we bring forth from our depths, So we cannot contort ourselves to fit into the visible order. We must unleash ourselves and watch the world reorder itself in front of our eyes.

The R6 Resilience Change Management Framework is a cyclical framework that consists of six iterative puzzle pieces: 1. Review the Macro/Micro Changes: This iteration emphasizes the importance of scanning (mostly) the external environment to identify emerging trends, disruptions, and opportunities. By understanding the broader context in which the organization operates, leaders can anticipate future challenges and proactively adapt their strategies. There should never be a time in the organizations existence where it stops reviewing the macro changes. There are times, though, when micro changes (internal) are where the focus needs to be. 2. Reassess the Business’ Capabilities in the Context of Macro Changes: This iteration is fundamentally about “who are we, and how can we really add value?” It also involves a critical evaluation of the organization's strengths, weaknesses, opportunities, and threats in light of the identified macro changes. This reassessment helps to identify areas where the organization needs to adapt or transform its capabilities to remain competitive. This iteration is largely inward-looking, focused on the organization. But it tempered with the idea that “how do our capabilities allow us to add value to our customers lives (existing or new).” 3. Redefine Target Market(s) Based on Reassessment of Capabilities: This iteration focuses on aligning the organization's target markets with the evolving needs and preferences of customers, the changing competitive landscape, and the new reality of the businesses capabilities. This may involve identifying new customer segments, developing personalized offerings, creating seamless omnichannel experiences, or approaching the same target market in new ways (offering them new kinds of value, or the same kind of value in new ways). 4. Redirect Capabilities Toward Redefined Target Market: This iteration involves realigning the organization's resources, processes, and strategies to effectively serve the redefined target markets. This may require investments in new technologies, optimization of supply chains, or the development of innovative products and services. 5. Restructure the Organization: This iteration focuses on adapting the organization's structure, culture, and talent to support the desired changes. This may involve creating agile teams, fostering a culture of innovation, or empowering employees to make decisions through new policies. 6. Repeat in Perpetuity – or – Render Paradigm Shift [R6-RPS]: This iteration underscores the importance of continuous monitoring, evaluation, and adaptation. The R6 framework is not a one-time process in response to a change event, but an iterative cycle that enables organizations to remain agile and resilient in the face of ongoing change. Additionally, there are times when before repeating the cycle, a business may want/need to render an external paradigm shift by introducing a product or service or way of doing things that fundamentally changes the market – fundamentally changes the value exchange between customers, employees and organizations.

At last, he began to discourse of fortune and human affairs. "Is it meet," said he, "for him that knows he is but man, in his greatest prosperity to pride himself, and be exalted at the conquest of a city, nation, or kingdom, and not rather well to weigh this change of fortune, in which all warriors may see an example of their common frailty, and learn a lesson that there is nothing durable or constant? For what time can men select to think themselves secure, when that of victory itself forces us more than any to dread our own fortune? and a very little consideration on the law of things, and how all are hurried round, and each man's station changed, will introduce sadness in the midst of the greatest joy. Or can you, when you see before your eyes the succession of Alexander himself, who arrived at the height of power and ruled the greatest empire, in the short space of an hour trodden underfoot- when you behold a king, that was but even now surrounded with so numerous an army, receiving nourishment to support his life from the hands of his conquerors- can you, I say, believe there is any certainty in what we now possess whilst there is such a thing as chance? No, young men, cast off that vain pride and empty boast of victory; sit down with humility, looking always for what is yet to come, and the possible future reverses which the divine displeasure may eventually make the end of our present happiness.

The incident had occurred and was gone for me: itwasan incident of no moment, no romance, no interest in a sense; yet it marked with change one single hour of a monotonous life. (...) The new face, too, was like a new picture introduced to the gallery of memory; and it was dissimilar to all the others hanging there: firstly, because it was masculine; and, secondly, because it was dark, strong, and stern. I had it still before me when I entered Hay, and slipped the letter into the post-office; I saw it as I walked fast down-hill all the way home. When I came to the stile, I stopped a minute, looked round and listened, with an idea that a horse's hoofs might ring on the causeway again, and that a rider in a cloak, and a Gytrash-like Newfoundland dog, might be again apparent: I saw only the hedge and a pollard willow before me, rising up still and straight to meet the moonbeams; I heard only the faintest waft of wind roaming fitful among the trees round Thornfield, a mile distant; and when I glanced down in the direction of the murmur, my eye, traversing the hall-front, caught a light kindling in a window: it reminded me that I was late, and I hurried on. I did not like re-entering Thornfield. To pass its threshold was to return to stagnation; (...) to quell wholly the faint excitement wakened by my walk, - to slip again over my faculties the viewless fetters of an uniform and too still existence; of an existence whose very privileges of security and ease I was becoming incapable of appreciating.

the planned destruction of Iraq’s agriculture is not widely known. Modern Iraq is part of the ‘fertile crescent’ of Mesopotamia where man first domesticated wheat between 8,000 and 13,000 years ago, and home to several thousand varieties of local wheat. As soon as the US took over Iraq, it became clear its interests were not limited to oil. In 2004, Paul Bremer, the then military head of the Provisional Authority imposed as many as a hundred laws which made short work of Iraq’s sovereignty. The most crippling for the people and the economy of Iraq was Order 81 which deals, among other things, with plant varieties and patents. The goal was brutally clear-cut and sweeping — to wipe out Iraq’s traditional, sustainable agriculture and replace it with oil-chemical-genetically-modified-seed-based industrial agriculture. There was no public or parliamentary debate for the conquered people who never sought war. The conquerors made unilateral changes in Iraq’s 1970 patent law: henceforth, plant forms could be patented — which was never allowed before — while genetically-modified organisms were to be introduced. Farmers were strictly banned from saving their own seeds: this, in a country where, according to the Food and Agriculture Organisation, 97 per cent of Iraqi farmers planted only their own saved seeds. With a single stroke of the pen, Iraq’s agriculture was axed, while Order 81 facilitated the introduction and domination of imported, high-priced corporate seeds, mainly from the US — which neither reproduce, nor give yields without their prescribed chemical fertiliser and pesticide inputs. It meant that the majority of farmers who had never spent money on seed and inputs that came free from nature, would henceforth have to heavily invest in corporate inputs and equipment — or go into debt to obtain them, or accept lowered profits, or give up farming altogether.

O man, whatever country you may belong to, whatever your opinions may be, attend to my words; you shall hear your history such as I think I have read it, not in books composed by those like you, for they are liars, but in the book of nature which never lies. All that I shall repeat after her, must be true, without any intermixture of falsehood, but where I may happen, without intending it, to introduce my own conceits. The times I am going to speak of are very remote. How much you are changed from what you once were! 'Tis in a manner the life of your species that I am going to write, from the qualities which you have received, and which your education and your habits could deprave, but could not destroy. There is, I am sensible, an age at which every individual of you would choose to stop; and you will look out for the age at which, had you your wish, your species had stopped. Uneasy at your present condition for reasons which threaten your unhappy posterity with still greater uneasiness, you will perhaps wish it were in your power to go back; and this sentiment ought to be considered, as the panegyric of your first parents, the condemnation of your contemporaries, and a source of terror to all those who may have the misfortune of succeeding you.

Here is the voice of my main Character in my Talon book series, I’ll let her introduce herself to you: My name is Matica and I am a special needs child with a growth disability. I am stuck in the body of a two year old, even though I am ten years old when my story begins in the first book of the Talon series, TALON, COME FLY WITH ME. Because of that disability, (I am saying ‘that’ disability, not ‘my’ disability because it’s a thing that happens to me, nothing more and because I am not accepting it as something bad. I can say that now after I learned to cope with it.) I was rejected by the local Indians as they couldn’t understand that that condition is not a sickness and so it can’t be really cured. It’s just a disorder of my body. But I never gave up on life and so I had lots of adventures roaming around the plateau where we live in Peru, South America, with my mother’s blessings. But after I made friends with my condors I named Tamo and Tima, everything changed. It changed for the good. I was finally loved. And I am the hero and I embrace my problem. In better words: I had embraced my problem before I made friends with my condors Tamo and Tima. I held onto it and I felt sorry for myself and cried a lot, wanting to run away or something worse. But did it help me? Did it become better? Did I grow taller? No, nothing of that helped me. I didn’t have those questions when I was still in my sorrow, but all these questions came to me later, after I was loved and was cherished. One day I looked up into the sky and saw the majestic condors flying in the air. Here and now, I made up my mind. I wanted to become friends with them. I believed if I could achieve that, all my sorrow and rejection would be over. And true enough, it was over. I was loved. I even became famous. And so, if you are in a situation, with whatever your problem is, find something you could rely on and stick to it, love that and do with that what you were meant to do. And I never run from conflicts.

I gave him my best cryptic smile. He grimaced. “What have you found out?” he asked. “I’m not at liberty to tell you that.” Not with the Pack suspect. He leaned forward more, letting the moonlight fall on his face. His gaze was direct and difficult to hold. Our stares locked and I gritted my teeth. Five seconds into the conversation and he was already giving me the alpha-stare. If he started clicking his teeth, I’d have to make a run for it. Or introduce him to my sword. “You will tell me what you know now,” he said. “Or?" He said nothing, so I elaborated. “See, this kind of threat usually has an ‘or’ attached to it. Or an ‘and.’ ‘Tell me and I’ll allow you to live’ or something like that.” His eyes ignited with gold. His gaze was unbearable now. “I can make you beg to tell me everything you know,” he said and his voice was a low growl. It sent icy fingers of terror down my spine. I gripped Slayer’s hilt until it hurt. The golden eyes were burning into my soul. “I don’t know,” I heard my own voice say, “you look kinda out of shape to me. How long has it been since you took care of your own dirty work?” His right hand twitched. Muscles boiled under the taut skin and fur burst, sheathing the arm. Claws slid from thickened fingers. The hand snapped inhumanly fast. I weaved back and it fanned my face, leaving no scars. A strand of hair fell onto my left cheek, severed from my braid. The claws retracted. “I think I still remember how,” he said. A spark of magic ran from my fingers into Slayer’s hilt and burst into the blade, coating the smooth metal in a milky-white glow. Not that the glow actually did anything useful, but it looked bloody impressive. “Any time you want to dance,” I said. He smiled, slow and lazy. “Not laughing anymore, little girl?” He was impressive, I’d give him that. I turned the blade, warming up my wrist. The saber drew a tight glowing ellipse in the air, flinging tiny drops of luminescence on the dirty floor. One of them fell close to the Beast Lord’s foot and he moved away. “I wonder if all this changing has made you sluggish.” “Bring your pig-sticker and we’ll find out.

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

In the absence of expert [senior military] advice, we have seen each successive administration fail in the business of strategy - yielding a United States twice as rich as the Soviet Union but much less strong. Only the manner of the failure has changed. In the 1960s, under Robert S. McNamara, we witnessed the wholesale substitution of civilian mathematical analysis for military expertise. The new breed of the "systems analysts" introduced new standards of intellectual discipline and greatly improved bookkeeping methods, but also a trained incapacity to understand the most important aspects of military power, which happens to be nonmeasurable. Because morale is nonmeasurable it was ignored, in large and small ways, with disastrous effects. We have seen how the pursuit of business-type efficiency in the placement of each soldier destroys the cohesion that makes fighting units effective; we may recall how the Pueblo was left virtually disarmed when it encountered the North Koreans (strong armament was judged as not "cost effective" for ships of that kind). Because tactics, the operational art of war, and strategy itself are not reducible to precise numbers, money was allocated to forces and single weapons according to "firepower" scores, computer simulations, and mathematical studies - all of which maximize efficiency - but often at the expense of combat effectiveness. An even greater defect of the McNamara approach to military decisions was its businesslike "linear" logic, which is right for commerce or engineering but almost always fails in the realm of strategy. Because its essence is the clash of antagonistic and outmaneuvering wills, strategy usually proceeds by paradox rather than conventional "linear" logic. That much is clear even from the most shopworn of Latin tags: si vis pacem, para bellum (if you want peace, prepare for war), whose business equivalent would be orders of "if you want sales, add to your purchasing staff," or some other, equally absurd advice. Where paradox rules, straightforward linear logic is self-defeating, sometimes quite literally. Let a general choose the best path for his advance, the shortest and best-roaded, and it then becomes the worst path of all paths, because the enemy will await him there in greatest strength... Linear logic is all very well in commerce and engineering, where there is lively opposition, to be sure, but no open-ended scope for maneuver; a competitor beaten in the marketplace will not bomb our factory instead, and the river duly bridged will not deliberately carve out a new course. But such reactions are merely normal in strategy. Military men are not trained in paradoxical thinking, but they do no have to be. Unlike the business-school expert, who searches for optimal solutions in the abstract and then presents them will all the authority of charts and computer printouts, even the most ordinary military mind can recall the existence of a maneuvering antagonists now and then, and will therefore seek robust solutions rather than "best" solutions - those, in other words, which are not optimal but can remain adequate even when the enemy reacts to outmaneuver the first approach.