John R Commons Quotes

It [writing] has enormous meta-cognitive implications. The power is this: That you cannot only think in ways that you could not possibly think if you did not have the written word, but you can now think about the thinking that you do with the written word. There is danger in this, and the danger is that the enormous expressive and self-referential capacities of the written word, that is, the capacities to keep referring to referring to referring, will reach a point where you lose contact with the real world. And this, believe me, is very common in universities. There's a technical name for it, I don't know if we can use it on television, it's called "bullshit." But this is very common in academic life, where people just get a form of self-referentiality of the language, where the language is talking about the language, which is talking about the language, and in the end, it's hot air. That's another name for the same phenomenon.

A common adage on Wall Street is that the markets are motivated by two emotions: fear and greed. Indeed, this book suggests that investors are affected by these emotions. However, acting on these emotions is rarely the wise move. The decision that benefits investors over the long term is usually made in the absence of strong emotions.

Here we come full circle to the mutually intensifying effects of war and racism noted by John Dower, in conjunction with the insidious effects of constant propaganda and indoctrination. Pervasive racism and the resulting exclusion of the Jewish victims from any common ground with the perpetrators made it all the easier for the majority of the policemen to conform to the norms of their immediate community (the battalion) and their society at large (Nazi Germany). Here the years of anti-Semitic propaganda (and prior to the Nazi dictatorship, decades of shrill German nationalism) dovetailed with the polarizing effects of war. The dichotomy of racially superior Germans and racially inferior Jews, central to Nazi ideology, could easily merge with the image of a beleaguered Germany surrounded by warring enemies.

The DRD4 gene has variations called alleles that differ in the number of times a segment of the gene repeats itself. The most common versions are either the 4-repeat allele, which is carried by approximately three-quarters of the population, or the 7-repeat (or more) allele. The presence of the higher-repeating alleles (7 or more) has been shown to be related to reduced sensitivity to dopamine. A reduced sensitivity to dopamine requires relatively more stimulation to provoke the same internal reward. People with at least one allele of 7-repeats or longer are more likely to engage in novelty-seeking or compulsive gambling.

In modern church life, we often leave the nave to have "fellowship" with one another at social functions in the basement, and we are sometimes invited to "fun and fellowship" at games nights or congregational picnics. These are inappropriate usages of the word "fellowship" (which translates the New Testament κοινωνία), for the human interaction that takes place in church basements and public parks can be shared without a qualm with Christians of other confession and even with the irreligious and pagans. True κοινωνία begins with baptismal admission into the church (δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ 'Ιησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1 Cor 1:9) and culminates in the fellowship granted through common partaking of the holy things; as such, it is entirely distinct from all Adamic-earthly gatherings, being the supernatural product of divine monergism.

In describing a protein it is now common to distinguish the primary, secondary and tertiary structures. The primary structure is simply the order, or sequence, of the amino-acid residues along the polypeptide chains. This was first determined by [Frederick] Sanger using chemical techniques for the protein insulin, and has since been elucidated for a number of peptides and, in part, for one or two other small proteins. The secondary structure is the type of folding, coiling or puckering adopted by the polypeptide chain: the a-helix structure and the pleated sheet are examples. Secondary structure has been assigned in broad outline to a number of librous proteins such as silk, keratin and collagen; but we are ignorant of the nature of the secondary structure of any globular protein. True, there is suggestive evidence, though as yet no proof, that a-helices occur in globular proteins, to an extent which is difficult to gauge quantitatively in any particular case. The tertiary structure is the way in which the folded or coiled polypeptide chains are disposed to form the protein molecule as a three-dimensional object, in space. The chemical and physical properties of a protein cannot be fully interpreted until all three levels of structure are understood, for these properties depend on the spatial relationships between the amino-acids, and these in turn depend on the tertiary and secondary structures as much as on the primary. Only X-ray diffraction methods seem capable, even in principle, of unravelling the tertiary and secondary structures. [Co-author with G. Bodo, H. M. Dintzis, R. G. Parrish, H. Wyckoff, and D. C. Phillips]

First, our common desire and duty as Christians must be to enter into the full purpose of God for us.

Shamans, as the classicist E.R. Dodds defines them, have "received a call to a religious life. As a result of this call [they undergo] a period of rigorous training, which commonly involves solitude and fasting, and may involve a psychological change of sex." Once the shaman emerges from this religious training, he possesses, according to Dodds, the power, real or assumed, of passing at will into a state of mental dissociation. In that condition he is not thought...to be possessed by an alien spirit; but his own soul is thought to leave the body and travel to distant parts, most often to the spirit world. A shaman...has the power of bilocation. From these experiences, narrated by him in extempore song, he derives skill in divination, religious poetry, and magical medicine which makes him socially important. He becomes the repository of a supernormal wisdom. Thus, shamans seek a balance between the mythical/magical and the real Earth; that is, they are students of the plants, animals, rivers, and the rest of nature. They instinctively feel and see magic in the state of nature and have an intensified intimacy with nature beyond any of their lay counterparts in society-their selves are fractally enmeshed with the patterns of the natural world. Not only do shamans move between the normal and supernormal, between the human and natural worlds, they also develop a heightened state of empathy with their fellow human beings.

The O’Jays sent a cease-and-desist letter to Congressman John Mica (R-FL) and copied Paul Manafort via their attorney, demanding that the campaign stop using their 1972 hit “Love Train” (which we’d changed to “Trump Train”) or 1973’s “For the Love of Money,” which had been The Apprentice theme song for fourteen seasons, at any Trump or Republican rally or event. The O’Jays’s Walter Williams and Eddie Levert said in a press statement, “We don’t appreciate having our music associated with a campaign that is hurtful to so many with whom we have common ground. . . . Our music, and most especially ‘Love Train,’ is about bringing people together, not building walls.” I was devastated—not only were the O’Jays one of my favorite groups, they were friends from Ohio, and I participated every year in their charity events. That one hit close to home.

Horne was both a Congregational minister and a member of the British parliament. He had a reputation for eloquence in the House of Commons, and for passion in the pulpit. H. H. Asquith often went to hear him preach because, he said, “he had a fire in his belly.” Being both a politician and a preacher, he was able from personal experience to compare the two vocations, and he had no doubt which was the more influential: The preacher, who is the messenger of God, is the real master of society; not elected by society to be its ruler, but elect of God to form its ideals and through them to guide and rule its life. Show me the man who, in the midst of a community however secularized in manners, can compel it to think with him, can kindle its enthusiasm, revive its faith, cleanse its passions, purify its ambitions, and give steadfastness to its will, and I will show you the real master of society, no matter what party may nominally hold the reins of government, no matter what figurehead may occupy the ostensible place of authority.48

and the Bipartisan Campaign Reform Act (BCRA) of 2002, a set of reforms which became commonly known as “McCain-Feingold” after Senators John McCain (R-AZ) and Russell Feingold (D-WI) had sponsored similar legislation in the Senate. The BCRA had made sweeping changes to campaign finance regulations in federal elections, including higher individual contribution limits and the banning of so-called soft money raised by parties in unlimited sums. Soft money was ostensibly for “party-building” activities such as phone banking or party (not candidate) advertising, but in practice, the line between “party” functions and “campaign” activities—that expressly advocated the election or defeat of an individual candidate—was often blurry (Magleby 2010). By the end of the 1990s, donors could write massive checks to aid the campaigns of their favored candidates (Gill and Lipsmeyer 2005). The Democratic and Republican Parties combined raised a little more than $85 million in soft money in 1992; in 2002 the combined figure was nearly $500 million (Gill and Lipsmeyer 2005, Table 1). By banning such funding, the BCRA was widely seen as an impediment to the ability of moneyed interests to “buy votes” (see: Corrado 2003; Malbin 2003).

Google’s acquisition of an R & D company closely linked to the military instigated a round of speculation. Many suggested that Google, having bought a military robotics firm, might become a weapons maker. Nothing could have been further from the truth. In his discussions with the technologists at the companies he was acquiring, Rubin sketched out a vision of robots that would safely complete tasks performed by delivery workers at UPS and FedEx.

What Homestead-Miami also made clear was that there are two separate paths forward in defining the approaching world of humans and robots, one moving toward the man-machine symbiosis that J. C. R. Licklider had espoused and another in which machines will increasingly supplant humans. Just as Norbert Wiener realized at the onset of the computer and robotics age, one of the future possibilities will be bleak for humans. The way out of that cul-de-sac will be to follow in Terry Winograd’s footsteps by placing the human in the center of the design.

Perhaps the most common device for giving people focus and direction is goal setting, but goals, as often as they are used, have their pros and cons. Sure, if you can convince everybody that profits must increase 20% next quarter or we’re going out of business, people will hurry around looking for ways to hype profits by 20%. When discussing “mission” I assigned Susan a goal of 25% improvement in sales, based on what I calculated was needed to avoid closing the factory and on what I felt her district could reasonably provide. It was not a number pulled from the ether, and I went to some length to explain this to her. Short of any such basis in reality, people will often do the easiest things, such as firing 20% of the workforce, canceling vital R&D programs, or simply not making any payments to suppliers. In other words, they will take achieving the goal as seriously as they feel you were in setting it; they will sense whether you have positioned yourself at the Schwerpunkt. Goals, as we all know, can be motivators. Cypress Semiconductor, a communications-oriented company founded in 1982, used to have a computer that tracked the thousands of self-imposed goals that its people fed into the system. Cypress founder T. J. Rodgers identified this automated goal tending system as the heart of his management style and a big factor in the company’s early success.136 Frankly, I find this philosophy depressing, not to mention a temptation to focus inward: If the boss places great importance on entering and tracking goals, as he obviously does, then that is what the other employees are going to consider important.137 In any case, what’s the big deal about meeting or missing a goal? A goal is an intention at a point in time. It is, to a large extent, an arbitrary target, whether you set it or someone above you assigns it. And we all know that numerical goals can be gamed, like banking (delaying) sales that we could have made this quarter to help us make quota next quarter. Unlike a Schwerpunkt, which gives focus and direction for chaotic and uncertain situations, what does a goal tell you? Just keep your head down and continue plugging away?

The passage in Genesis 1 refers to the general creation of humankind, while Genesis 2 gives information that is more specific. Critics of the Bible have seen a contradiction in these two accounts. However, these critics should study more literature in Hebrew. It is common in Hebrew literature to mention something first in a general way, and then later describe it more fully. It does not seem likely that Moses would be confused in his recording the origin of man in Genesis chapters 1 and 2 of his first written book!

Hutchison Effect The Canadian inventor John Hutchison is an enigma. He is credited with one of science's most unusual and controversial discoveries. It is described as a "highly-anomalous electromagnetic effect which causes the jellification of metals, spontaneous levitation of common substances, and other effects." It is known as the Hutchison Effect, or the H-Effect for short. What the H-Effect is purported to do is nothing short of extraordinary. It is said to cause objects to defy gravity, cause metal to spontaneously fracture, cause dissimilar materials to fuse (such as metal and wood), and other strange phenomena.

Dr. John G. Jackson quotes Kenneth R.H. Mackenzie as follows: “From the woolly texture of the hair, I am inclined to assign to the Budda of India, the Fuhi of China, the Sommanoacom of the Siamese, the Xaha of the Japanese, and the Quetzalcoatl of the Mexicans, and the same, and indeed an African, or rather ‘Nubian’ origin.” Most of these black gods were regarded as crucified saviours who died to save mankind by being nailed to a cross, or tied to a tree with arms outstretched as if on a cross, or slain violently in some other manner. Of these crucified saviors, the most prominent were Osiris and Horus of Egypt, Krishna of India, Mithra of Persia, Quetzalcoatl of Mexico, Adonis of Babylonia and Attis of Phrygia. Nearly all of these slain savior-gods have the following stories related about them: They are born of a virgin, on or near December 25th (Christmas); their births are heralded by a star; they are born either in a cave or stable; they are slain, commonly by crucifixion; they descend into hell, and rise from the dead at the beginning of Spring (Easter), and finally ascend into heaven. The parallels between the legendary lives of these pagan messiahs and the life of Jesus Christ as recorded in the BIBLE are so similar that progressive Bible scholars now admit that stories of these heathen have been woven into the life-story of Jesus.

All three European killing sprees share one thing in common: They took place in so-called gun-free “safe zones.

Something Arabs and Westerners certainly do is what one might have thought someone like Amis, considering the kind of fictional world he creates, would take a greater interest in, namely, that they live under rulers who, under different pretexts and with varying degrees of severity, seek to curb the unruly sex urge as a way of maintaining social control. What people in the West and the Middle East have in common, that is to say, is the gap between propaganda and reality, the vast gulf between public and private morality. In other words: hypocrisy.

In postrevolutionary Alexandria, the country’s second city, located on the Mediterranean coast, the security situation was even more dire than in Cairo. So frequent had kidnappings become as a way of extorting money from wealthier families that locals were taking their children to school in convoys guarded by armed parents, and men openly carried guns to protect themselves from muggers.5 In Suez, the main city on the Suez Canal, armed robbery, rape, and murder had become so common that nipping round the corner to stock up on necessities was a risky undertaking, especially if it meant leaving a family of only females in the house alone.

Given that there is no factual evidence to support the neo-Patais’ argument that sexual deprivation causes terrorism, it might be more useful to look at what Arabs and Westerners have in common, rather than what sets them apart.

Give them an inch, and they take the whole playing field and then change the rules of the game to make sure it is only they who ever get to win. Above all, you cannot beat the Islamists at the long game. When it comes to sheer endurance they will always have the edge. The very definition of moderation is knowing when to stop. What all the Islamists have in common is that they never let up for a second. To quibble with Islam, or, more precisely, with what the Islamists define as Islam, has become the equivalent of advocating that the age of consent be abolished in a full session of the U.S. Senate. Once the Islamists take charge, all arguments must be carefully couched in Islamic terms. Such support as secular movements once enjoyed go up—at least publicly—in smoke. In August 2011, Malaysian activist Norhayati Kaprawi, the director of a documentary about the new stricter women’s dress codes in her country, said some women she interviewed had refused to show their faces in her film. They did so not on religious grounds, but because they feared reprisals. Malaysia is a country living in fear of the radical Islamists, she said. “If you don’t follow the mainstream you will be lynched,” she said, adding that people who hold more progressive or alternative views “don’t dare to speak up in public.”36

the word mission cannot properly be used to cover everything God is doing in the world. In providence and common grace he is indeed active in all men and all societies, whether they acknowledge him or not. But this is not his "mission" "Mission" concerns his redeemed people and what he sends them into the world to do.

When I first learned of the existence of pi, I knew immediately that we had something in common. We share a parallel path. Certainly there are many times when I too have been considered irrational. Often when alone in my room, I silently ponder the equation for the area of a circle. Area (A) equals R-squared (RR) times the constant pi (C). Then I thought, by assigning the designation (K) and assuming there was an nth or final numeric digit to pi, it all might somehow become rational. The random rolling numbers that could at some point define that ultimate integer, passed through my mind. To me they were like the consecutive series of episodes that define my life. It seemed that it was more than a coincidence that when I took the variables and the constants from the equation and put them all together, A-R-R-C-K, it spells my name. That is why I need to get to the truth.

If a national pollster asked you if you owned a firearm, would you determine to tell him or her the truth or would you feel it was none of their business?”16 Thirty-five percent of current gun owners said it was none of the pollster’s business. This answer is slightly more common among those who claim not to be gun owners. The same GSS poll—the one that finds gun ownership to be at a record low—also finds that “confidence in all three branches of government is at or near record lows.

Finally, we must bear in mind that guns are not the only tools of mass killing. In America, by far the worst mass murder at a school was carried out with dynamite in 1927.68 That attack left forty-five dead and fifty-eight injured. The 1985 Oklahoma City Bombing and the 2013 Boston Marathon bombings were other rare exceptions in the United States, but bombs are much more commonly used in countries such as Russia.

Turnover at Ford was shockingly high. Every day in 1913 between 1,300 and 1,400 workers did not show up to work—about 10 percent of the entire workforce. Labor turnover was a staggering 370 percent. The American economist John R. Commons called it a “continuous, unorganized strike.

In his classic study Elegant Nightmares: The English Ghost Story from LeFanu to Blackwood, the American scholar Jack Sullivan divides traditional tales of the supernatural into two camps: the antiquarian and the visionary. The former is typified by a certain emotional detachment, coupled with subtle irony and a dry, precise evocation of a world that is recognizably our own, inhabited by sensible characters—male Edwardian antiquaries whose stolidity borders on dullness, and whose invocation of horrors is as inadvertent as it is irrevocable. The antiquarian ghost story is typified by the work of the English don M. R. (Montague Rhodes) James, himself inspired by the more open-ended horror of his Irish predecessor, Sheridan LeFanu. As Sullivan puts it, “For LeFanu’s characters, reality is inherently dark and deadly; for James’ antiquaries, darkness must be sought out through research and discovery.” The visionary ghost story, in contract, has more in common with the robust stream of American transcendentalism that emerged in the late 19th century, as well as with the hermetic and decadent artistic movements popular in fin de siècle Europe. Little surprise, then, that one of the most successful visionary writers, the British-born Algernon Blackwood, based his most rapturous and terrifying tales on his experiences in the Canadian wilderness, or that the other great supernatural visionary, the Welsh Arthur Machen, was a friend of Arthur Edward Waite, a member of the Order of the Golden Dawn, and drew upon Celtic myth in his short fiction. Sullivan identified a later, third stream in supernatural writing in Lost Souls, the companion volume to Elegant Nightmares: he simply calls it the contemporary ghost story, a capacious portmanteau term that makes room for writers such as Robert Aickman, Walter de la Mare, Elizabeth Bowen and Ramsey Campbell. To this list I’d add Peter Straub, Kelly Link, Glen Hirshberg, and now, with the publication of Mr. Gaunt and Other Uneasy Encounters, John Langan.

The portfolios of overconfident investors will have higher risk for two reasons. First is the tendency to purchase higher-risk stocks. Higher-risk stocks are generally from smaller, newer companies. The second reason is a tendency to underdiversify their portfolios. Prevalent risk can be measured in several ways: portfolio volatility, beta, and the size of the firms in the portfolio. Portfolio volatility measures the degree of ups and downs the portfolio experiences. High-volatility portfolios exhibit dramatic swings in price and are indicative of underdiversification. Beta is a variable commonly used in the investment industry to measure the riskiness of a security. It measures the degree a portfolio changes with the stock market. A beta of 1 indicates that the portfolio closely follows the market. A higher beta indicates that the security has higher risk and will exhibit more volatility than the stock market in general.

All three European killing sprees share one thing in common: They took place in so-called gun-free “safe zones.” That criminals are attracted to gun-free zones is hardly surprising. Guns surely make it easier to kill people, but guns also make it much easier for people to defend themselves.