Lead In Phrases For Quotes

Rest in Peace?’ Why that phrase? That’s the most ridiculous phrase I’ve ever heard! You die, and they say ‘Rest in Peace!’ …Why would one need to ‘rest’ when they’re dead?! I spent thousands of years of world history resting. While Agamemnon was leading his ships to Troy, I was resting. While Ovid was seducing women at the chariot races, I was resting. While Jeanne d’Arc was hallucinating, I was resting. I wait until airplanes are scuttling across the sky to burst out onto the scene, and I’m only going to be here for a short while, so when I die, I certainly won’t need to rest again! Not while more adventures of the same kind are going on.

All right,” said Kaz. “Let’s talk in the solarium. I’d prefer not to sweat through my suit.” When the rest of them made to follow, Kaz halted and glanced over his shoulder. “Just me and the privateer.” Zoya tossed her glorious black mane and said, “We are the Triumvirate. We do not take orders from Kerch street rats with dubious haircuts.” “I can phrase it as a question if it will make your feathers lie flat,” Kaz said. “You insolent—” “Zoya,” said Sturmhond smoothly. “Let’s not antagonize our new friends before they’ve even had a chance to cheat us. Lead on, Mister Brekker.

It is easy to use the phrase 'God's will for my life' as an excuse for inaction or even disobedience. ... My hope is that instead of searching for 'God's will for my life' each of us would learn to seek hard after 'the Spirit's leading in my life today.' May we learn to pray for an open and willing heart, to surrender to the Spirit's leading with that friend, child, spouse, circumstance, or decision in our lives right now.

People of the hundred," he said, using an ancient Herrani phrase Arin was surprised he knew, "who leads you?" So many cried Arin's name that it no longer sounded like his name.

We leafed through a series of the [1941 Soviet] Front newspaper. I came across the following phrase in a leading article: 'The much-battered enemy continued his cowardly advance.

See? You’re the crazy one, you redheaded freak. I’ve been attempting to translate the phrase into Latin. If I ever succeed, I shall make it my personal motto.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

Sojourner Truth, Elizabeth Cady Stanton, Frederick Douglass: Their voices, articulating the feelings of innumerable others, ultimately prevailed in the causes of emancipation and of suffrage. It took presidential action to make things official—a Lincoln to free the slaves, a Wilson to support the women’s suffrage amendment, a Lyndon Johnson to finish the fight against Jim Crow—but without the voices from afar, there would have been no chorus of liberty. The lesson: The work of reformers—long, hard, almost unimaginably difficult work—can lead to progress and a broader understanding of who is included in the phrase “We, the People” that opened the Preamble of the Constitution. And that work unfolds still.

There is no place for fear, Ailith,” Niero said, easily reading it in our faces. “Guard against it. The presence of fear denies the power of the Maker and invites the enemy to use it for his own purposes. And where the Maker sends us, we are to go in complete trust. We have been called.” He put out his hand, using the leading phrase our trainer had always used. We all placed our hands atop his. “And we shall answer,” we said as one.

if you cannot find your way back to your original trod, purchase a way out by using the gift mentioned earlier in this guide. If you enter into this type of bargain, make sure to phrase things appropriately. "i'm lost and can't get home" is sure to lead to trouble. Try something different like" I'll pay two jars of honey to a fey who will take me to the mortal realm, alive and whole, with my mind and soul intact, neither physically or mentally harmed, to be placed on solid ground at an altitude and in an environment that can readily sustain human life, no farther than a mile from a human settlement, at a time not more than thirty minutes from now." even then , be careful

The bulletproof vest--'bullet resistant,' technically--is made of two double panels of a synthetic material called Kevlar, inside a cloth carrier that holds it around your torso like a lead X-ray smock. One cop wrote phrases from the Bible on his, 'Yea, though I walk in the valley of the Shadow of Death...' Other cops wrote their blood type.

...but the loss of a memory, like the omission of a phrase during reading, rather than making for uncertainty, can lead to a premature certainty.

Schizophrenia is a cruel disease. The lives of those affected are often chronicles of constricted experiences, muted emotions, missed opportunities, unfulfilled expectations. It leads to a twilight existence, a twentieth century underground man. The fate of these patients has been worsened by our propensity to misunderstand, our failure to provide adequate treatment and rehabilitation, our meager research efforts. A disease which should be found, in the phrase of T.S. Eliot, in the "frigid purgatorial fires" has become through our ignorance and neglect a living hell.

Through all these various revisions, the pledge remained godless. But as the Christian libertarian movement of “under-God consciousness” swept the nation in the early 1950s, a campaign to add that phrase to the pledge began in earnest. The idea originated with the Knights of Columbus, a leading Catholic fraternal organization.

Zen has been called the "religion before religion," which is to say that anyone can practice, including those committed to another faith. And that phrase evokes that natural religion of our early childhood, when heaven and a splendorous earth were one. But soon the child's clear eye is clouded over by ideas and opinions, preconceptions and abstractions. Not until years later does an instinct come that a vital sense of mystery has been withdrawn. The sun glints through the pines, and the heart is pierced in a moment of beauty and strange pain, like a memory of paradise. After that day, at the bottom of each breath, there is a hollow place filled with longing. We become seekers without knowing that we seek, and at first, we long for something "greater" than ourselves, something apart and far away. It is not a return to childhood, for childhood is not a truly enlightened state. Yet to seek one's own true nature is "a way to lead you to your long lost home." To practice Zen means to realize one's existence moment after moment, rather than letting life unravel in regret of the past and daydreaming of the future. To "rest in the present" is a state of magical simplicity...out of the emptiness can come a true insight into our natural harmony all creation. To travel this path, one need not be a 'Zen Buddhist', which is only another idea to be discarded like 'enlightenment,' and like 'the Buddha' and like 'God.

You can’t manage what you can’t measure” is a maxim that is taught and believed by many in both the business and education sectors. But in fact, the phrase is ridiculous—something said by people who are unaware of how much is hidden. A large portion of what we manage can’t be measured, and not realizing this has unintended consequences. The problem comes when people think that data paints a full picture, leading them to ignore what they can’t see. Here’s my approach: Measure what you can, evaluate what you measure, and appreciate that you cannot measure the vast majority of what you do. And at least every once in a while, make time to take a step back and think about what you are doing.

Another one of the most searched phrases that leads people to my site is “I’m so hungry what do I do?” Ummmm . . . What do you think? The fact that we are all wondering how to get rid of hunger instead of just eating is insane. At this point, so many of us are so confused that we now think hunger is some kind of horrible problem that we need to heal with anything but food. But the answer is not tricking your brain by eating on a smaller plate, or filling up on water or caffeine, or trying the newest appetite suppressant herb. Eat. The answer is, eat.

We now know that the way to help a child develop optimally is to help create connections in her brain—her whole brain—that develop skills that lead to better relationships, better mental health, and more meaningful lives. You could call it brain sculpting, or brain nourishing, or brain building. Whatever phrase you prefer, the point is crucial, and thrilling: as a result of the words we use and the actions we take, children’s brains will actually change, and be built, as they undergo new experiences.

I think a lot of us need to forget about God’s will for my life. God cares more about our response to His Spirit’s leading today, in this moment, than about what we intend to do next year. In fact, the decisions we make next year will be profoundly affected by the degree to which we submit to the Spirit right now, in today’s decisions. It is easy to use the phrase “God’s will for my life” as an excuse for inaction or even disobedience. It’s much less demanding to think about God’s will for your future than it is to ask Him what He wants you to do in the next ten minutes. It’s safer to commit to following Him someday instead of this day.

A psychic attack of any kind, always begins with the evil being or person looking for your Achilles' heel. This phrase refers to a weakness in spite of overall strength, which can lead to a downfall. Almost everyone, no matter how accomplished in life, has their Achilles' heel, some weakness, some fault, that can be exploited by a black magician.

This comment, however, leads me to wonder: What do you mean by meant? Given the final futility of our struggle, is the fleeting jolt of meaning that art gives us valuable? Or is the only value in passing the time as comfortably as possible? What should a story seek to emulate, Augustus? A ringing alarm? A call to arms? A morphine drip? Of course, like all interrogation of the universe, this line of inquiry inevitably reduces us to asking what it means to be human and whether—to borrow a phrase from the angst-encumbered sixteen-year-olds you no doubt revile— there is a point to it all.

The only furniture in the dank space was a flimsy cot. Water dripped steadily in one corner. A hole in the floor appeared to serve as a latrine. What most caught Kendra's eye were the messages scratched on the wall. She roamed the cell, reading the crudely inscribed phrases. "Seth rules! Welcome to Seth's House. Seth rocks! Seth was here. Now it's your turn. Seth Sorenson forever. Enjoy the food! If you're reading this, you can read. All roads lead to Seth. Is it still dripping? Seth haunts these halls. You're in a Turkish prison! Seth is the man! Use the meal mats as toilet paper." And so forth. Cold, hopeless, and alone, Kendra found herself giggling at the messages her brother had scrawled. He must have been so bored!

One of the world’s most fascinating mysteries is surely the Tamam Shud case. In December 1948, an unidentified man was found dead on a beach in Adelaide. The only clue to a possible identity was a tiny piece of paper found in a hidden pocket sewn into the trousers of the dead man with the words ‘Tamam Shud’ scribbled on it. The phrase is used on the last page of a collection of poems of Omar Khayyam called The Rubaiyat, a copy of which was found with a scribbled code in it, which was believed to have been written in there by the dead man. What does the code mean? What was it leading him to? Why and how did he die? All of these questions remain completely unanswered to this day and the case is as much of a mystery now as it was the very day the body was discovered.

Only after that political support is strong enough to cause fallacious ideas to become government policies and programs are the missing or ignored factors likely to lead to “unintended consequences,” a phrase often heard in the wake of economic or social policy disasters.

A book can become your best companion in times of crisis. Not only do you learn in the journey of your pages, but rediscover yourself, with your virtues and defects ... often makes you question everything, even life itself. The books are fantastic, as they not only transport you to other places and the awakening of sensations, curiosity, laughter, hilarity, sadness, etc. Other times, it can give you a quiet space in truculent moments, and lead you to a level of peace, acceptance, healthy optimism, that I will never tire of recommending it. Never stop reading, there are no excuses ... there are always some minutes in any place, at any time and a huge universe for all tastes !!!

This comment, however, leads me to wonder: What do you mean by meant? Given the final futility of our struggle, is the fleeting jolt of meaning that art gives us valuable? Or is the only value in passing the time as comfortably as possible? What should a story seek to emulate, Augustus? A ringing alarm? A call to arms? A morphine drip? Of course, like all interrogation of the universe, this line of inquiry inevitably reduces us to asking what it means to be human and whether—to borrow a phrase from the angst-encumbered sixteen-year-olds you no doubt revile—there is a point to it all.

In 1954, Congress followed Eisenhower’s lead, adding the phrase “under God” to the previously secular Pledge of Allegiance. A similar phrase, “In God We Trust,” was added to a postage stamp for the first time in 1954 and then to paper money the next year; in 1956, it became the nation’s first official motto.

What the proprietorship of these papers is aiming at is power, and power without responsibility — the prerogative of the harlot through the ages. [Baldwin was attacking the leading press barons of his day (Lord Beaverbrook and Lord Rothermere); the phrase was suggested by Baldwin's cousin Rudyard Kipling (17 March 1931)]

The Idiot. I have read it once, and find that I don't remember the events of the book very well--or even all the principal characters. But mostly the 'portrait of a truly beautiful person' that dostoevsky supposedly set out to write in that book. And I remember how Myshkin seemed so simple when I began the book, but by the end, I realized how I didn't understand him at all. the things he did. Maybe when I read it again it will be different. But the plot of these dostoevsky books can hold such twists and turns for the first-time reader-- I guess that's b/c he was writing most of these books as serials that had to have cliffhangers and such. But I make marks in my books, mostly at parts where I see the author's philosophical points standing in the most stark relief. My copy of Moby Dick is positively full of these marks. The Idiot, I find has a few... Part 3, Section 5. The sickly Ippolit is reading from his 'Explanation' or whatever its called. He says his convictions are not tied to him being condemned to death. It's important for him to describe, of happiness: "you may be sure that Columbus was happy not when he had discovered America, but when he was discovering it." That it's the process of life--not the end or accomplished goals in it--that matter. Well. Easier said than lived! Part 3, Section 6. more of Ippolit talking--about a christian mindset. He references Jesus's parable of The Word as seeds that grow in men, couched in a description of how people are interrelated over time; its a picture of a multiplicity. Later in this section, he relates looking at a painting of Christ being taken down from the cross, at Rogozhin's house. The painting produced in him an intricate metaphor of despair over death "in the form of a huge machine of the most modern construction which, dull and insensible, has aimlessly clutched, crushed, and swallowed up a great priceless Being, a Being worth all nature and its laws, worth the whole earth, which was created perhaps solely for the sake of the advent of this Being." The way Ippolit's ideas are configured, here, reminds me of the writings of Gilles Deleuze. And the phrasing just sort of remidns me of the way everyone feels--many people feel crushed by the incomprehensible machine, in life. Many people feel martyred in their very minor ways. And it makes me think of the concept that a narrative religion like Christianity uniquely allows for a kind of socialized or externalized, shared experience of subjectivity. Like, we all know the story of this man--and it feels like our own stories at the same time. Part 4, Section 7. Myshkin's excitement (leading to a seizure) among the Epanchin's dignitary guests when he talks about what the nobility needs to become ("servants in order to be leaders"). I'm drawn to things like this because it's affirming, I guess, for me: "it really is true that we're absurd, that we're shallow, have bad habits, that we're bored, that we don't know how to look at things, that we can't understand; we're all like that." And of course he finds a way to make that into a good thing. which, it's pointed out by scholars, is very important to Dostoevsky philosophy--don't deny the earthly passions and problems in yourself, but accept them and incorporate them into your whole person. Me, I'm still working on that one.

The doctors spoke of amusements and distractions; but with whom, and with what, could they possibly suppose that he might amuse or enjoy himself? Had he not outlawed himself from society? Did he know one man capable of trying to lead a life such as his own, a life entirely confined to contemplation and to dreams? Did he know one man capable of appreciating the delicacy of a phrase, the subtlety of a painting, the quintessence of an idea, one man whose soul was sufficiently finely crafted to understand Mallarmé and to love Verlaine?

but the loss of a memory, like the omission of a phrase during reading, rather than making for uncertainty, can lead to a premature certainty.

Fear and a secret are two different things,” I remind him, pointing out the difference in the two phrases.  “Often they come together. A secret that leads to fear in one way, shape, or form.

The Affluent Society not only changed the way the country viewed itself, but gave new phrases to the language: Conventional wisdom, the bland leading the bland, private opulence and public squalor.

Growing up, I was discouraged from telling personal stories. My dad often used the phrase “Don’t tell anyone.” But not about creepy things. I don’t want to lead you down the wrong path. It would be about insignificant things. Like I wouldn’t make the soccer team and my father would say, “Don’t tell anyone.” And I would say, “They’re gonna know when they show up to the games and I’m not on the team and I’m crying.

Presently, I sense within me the slightest touch. The harmony of one chord lingers in my mind. It fuses, divides, searches--but for what? I open my eyes, position the fingers of my right hand on the buttons, and play out a series of permutations. After a time, I am able, as if by will, to locate the first four notes. They drift down from inward skies, softly, as early morning sunlight. They find me; these are the notes I have been seeking. I hold down the chord key and press the individual notes over and over again. The four notes seem to desire further notes, another chord. I strain to hear the chord that follows. The first four notes lead me to the next five, then to another chord and three more notes. It is a melody. Not a complete song, but the first phrase of one. I play the three chords and twelve notes, also, over and over again. It is a song, I realize, I know.

THE phrase Daring Greatly is from Theodore Roosevelt’s speech “Citizenship in a Republic.” The speech, sometimes referred to as “The Man in the Arena,” was delivered at the Sorbonne in Paris, France, on April 23, 1910. This is the passage that made the speech famous: “It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly.…

Let these two small phrases roll through your mind and heart. Life is short. God is big. Life is short. God is big. Life is short. God is big. Do you hear that voice? Oh, I pray you hear that voice. We begin to listen by worshipping God. When we breathe in worship, we know and feel that life is short and God is big. Our hearts are emboldened. We are ready to move into action. Complacency leads to inaction, but worship moves us into action. It puts holy urgency in our lives.

The work of reformers—long, hard, almost unimaginably difficult work—can lead to progress and a broader understanding of who is included in the phrase “We, the People” that opened the Preamble of the Constitution. And that work unfolds still.

I'VE SAVED THE BEST FOR LAST: There is ONE technique that can work to both find the risk, and close the deal. BUT it's a delicate one that requires mastery through preparation and practice. The strategy is called: What's the risk? What's the reward? When a prospect hesitates, you simply ask him or her to list the risks of purchase. Actually write them down. Prompt others. If the prospect says "I'm not sure," you ask, "Could it be ..." After you feel the list is complete, ask the prospect to list the rewards. Write them down, and embellish as much as possible without puking on the prospect. Then eliminate the risks one by one with lead in phrases like: Suppose we could ... did you know that ... I think we can ... Then you simply ask, "can you see any other reasons not to proceed?" One at a time, brick by brick, remove the risks that the buyer perceives as fatal mistakes in his decision-making process. Then drive home the rewards, both emotionally and logically.

the fundamental phrase which sums up Séguin's whole method,—"to lead the child, as it were, by the hand, from the education of the muscular system, to that of the nervous system, and of the senses." It was thus that Séguin taught the idiots how to walk, how to maintain their equilibrium in the most difficult movements of the body—such as going up stairs, jumping, etc., and finally, to feel, beginning the education of the muscular sensations by touching, and reading the difference of temperature, and ending with the education of the particular senses.

Suffering, of course, can lead you in either of two directions: It can make you very bitter and close you down, or it can make you wise, compassionate, and utterly open, either because your heart has been softened, or perhaps because suffering makes you feel like you have nothing more to lose. It often takes you to the edge of your inner resources where you “fall into the hands of the living God” (Hebrews 10:31), even against your will. We must all pray for the grace of this second path of softening and opening. My personal opinion is that this is the very meaning of the phrase “deliver us from evil” in the Our Father (Lord’s Prayer). We aren’t asking to avoid suffering. It is as if we were praying, “When the big trials come, God, hold on to me, and don’t let me turn bitter or blaming,” an evil that leads to so many other evils.

Here's a good phrase for you to jot down: wherever you are, be there! Be there to absorb it. Take a picture if you can. Take pictures in your mind; let your soul and heart take pictures. Get it, capture it, absorb it. And don't be casual in getting it. Casualness leads to casualties.

lead, adding the phrase “under God” to the previously secular Pledge of Allegiance. A similar phrase, “In God We Trust,” was added to a postage stamp for the first time in 1954 and then to paper money the next year; in 1956, it became the nation’s first official motto. During the Eisenhower

It is in this sense that Nietzsche is driven, against many explicit resolutions to the contrary, to be a No-sayer. For what the décadents who surround him are doing is to say No where they should be saying Yes, where they should be Dionysian; and what is leading them to this life-denying perversity, mostly of course unconsciously, is that they subscribe to a set of values that puts the central features of *this* world at a discount. Where they find suffering, they immediately look for someone to blame, and end up hating themselves, or generalize that into a hatred of "human nature". They look for "peace of mind", using it as a blanket term and failing to see the diversity of states, some of them desirable and some of them the reverse, which that term covers. They confuse cause and effect, thinking that the connection between virtue and happiness is that the former leads to the latter, whereas in fact the reverse is the case. They have, in Nietzsche's cruelly accurate phrase, "the vulgar ambition to possess generous feelings" ("Expeditions of an Untimely Man, number 6). They confuse breeding fine men with taming them. Throughout the major part of Twilight this devastating list of our vulgarities continues.

The President is a phrase-maker par excellence. He admires trite sayings and revels in formulating them. But when he comes to their practical application he is so vague that their worth may well be doubted. He apparently never thought out in advance where they would lead or how they would he interpreted by others.

I mean, is translating experience into words an achievement at all? Or is it just the cause of all our unhappiness? Is it our tragedy and our ongoing conceit? The world gets carried away with words, phrases, and elaborate paragraphs. One word leads to another and soon enough you have affairs, wars, genocide and the Anthropocene.

Proverbs tells us, “Pride only leads to arguments” (13:10 NCV). The proud are magnetically attracted to conflict. And when the proud get into a squabble, it can become epic, because the hardest thing in the world would be for them to apologize. That requires humility. Some words and phrases just won’t come out of the prideful mouth. “I was wrong. Please forgive me,” for example. It’s agonizing because it feels like defeat, and proud people are obsessive about being undefeated in arguments, class discussions, political conversations, and family disputes. And proud people love to make their point on the Internet. The few, the proud (unfortunately the proud are not few) will wait out the worst disagreements without apologizing. They can hold out for decades, kind of hoping it all blows over. “I was wrong” or “that was my fault” are out of the question. On the very, very rare occasion one of the proud apologizes, he’ll qualify it: “I’m sorry—but …” Qualified apologies never seem to work.

In the Moonies, I was taught to suppress negative thoughts by using a technique called thought stopping. I repeated the phrase “Crush Satan” or “True Parents” (the term used to describe Moon and his wife, Hak Ja Han) whenever any doubt arose in my mind. Another way to control thoughts is through the use of loaded language, which, as Lifton pointed out, is purposely designed to invoke an emotional response. When I look at the list of thought-controlling techniques—reducing complex thoughts into clichés and platitudinous buzz words; forbidding critical questions about the leader, doctrine, or policy; labeling alternative belief systems as illegitimate or evil—it is astounding how many Trump exploits. As I have mentioned, one of the most effective techniques in the thought control arsenal is hypnosis. Scott Adams, the creator of the cartoon Dilbert, described Trump, with his oversimplifications, repetitions, insinuating tone of voice, and use of vivid imagery, as a Master Wizard in the art of hypnosis and persuasion.

But you know, the longer you listen to this abortion debate, the more you hear this phrase “sanctity of life”. You’ve heard that. Sanctity of life. You believe in it? Personally, I think it’s a bunch of shit. Well, I mean, life is sacred? Who said so? God? Hey, if you read history, you realize that God is one of the leading causes of death. Has been for thousands of years. Hindus, Muslims, Jews, Christians all taking turns killing each other ‘cause God told them it was a good idea. The sword of God, the blood of the land, vengeance is mine. Millions of dead motherfuckers. Millions of dead motherfuckers all because they gave the wrong answer to the God question. “You believe in God?” “No.” Boom. Dead. “You believe in God?” “Yes.” “You believe in my God? “No.” Boom. Dead. “My God has a bigger dick than your God!” Thousands of years. Thousands of years, and all the best wars, too. The bloodiest, most brutal wars fought, all based on religious hatred. Which is fine with me. Hey, any time a bunch of holy people want to kill each other I’m a happy guy. But don’t be giving me all this shit about the sanctity of life. I mean, even if there were such a thing, I don’t think it’s something you can blame on God. No, you know where the sanctity of life came from? We made it up. You know why? ‘Cause we’re alive. Self-interest. Living people have a strong interest in promoting the idea that somehow life is sacred. You don’t see Abbott and Costello running around, talking about this shit, do you? We’re not hearing a whole lot from Mussolini on the subject. What’s the latest from JFK? Not a goddamn thing. ‘Cause JFK, Mussolini and Abbott and Costello are fucking dead. They’re fucking dead. And dead people give less than a shit about the sanctity of life. Only living people care about it so the whole thing grows out of a completely biased point of view. It’s a self serving, man-made bullshit story. It’s one of these things we tell ourselves so we’ll feel noble. Life is sacred. Makes you feel noble. Well let me ask you this: if everything that ever lived is dead, and everything alive is gonna die, where does the sacred part come in? I’m having trouble with that. ‘Cuz, I mean, even with all this stuff we preach about the sanctity of life, we don’t practice it. We don’t practice it. Look at what we’d kill: Mosquitoes and flies. ‘Cause they’re pests. Lions and tigers. ‘Cause it’s fun! Chickens and pigs. ‘Cause we’re hungry. Pheasants and quails. ‘Cause it’s fun. And we’re hungry. And people. We kill people… ‘Cause they’re pests. And it’s fun! And you might have noticed something else. The sanctity of life doesn’t seem to apply to cancer cells, does it? You rarely see a bumper sticker that says “Save the tumors.”. Or “I brake for advanced melanoma.”. No, viruses, mold, mildew, maggots, fungus, weeds, E. Coli bacteria, the crabs. Nothing sacred about those things. So at best the sanctity of life is kind of a selective thing. We get to choose which forms of life we feel are sacred, and we get to kill the rest. Pretty neat deal, huh? You know how we got it? We made the whole fucking thing up! Made it up!

...mass market consumption offers the facade of social equality without forcing society to go through the hard work of redistributing wealth. Low prices lead consumers to think they can get what they want without necessarily giving them what they want - or need. The ancient Roman phrase for this is panem et circenses, bread and circuses, the art of plying citizens with pleasures to distract them from pain.

Simply use your favourite search engine to investigate these two questions: `What scientific research has been done to prove that vaccines are really safe?' and `What scientific research has been done to prove that vaccines are effective?'. (Phrase your questions in any way you like, of course. I don't want you to feel that I'm leading you in any particular direction. And check the source of whatever you find.)

Because you guys belong together. Asha pushed back her bangs, like she was trying to think of the best way to phrase whatever was bothering her. "Felicity, you're so deep in denial that I feel like I'm watching a rom-com. Right now, we're at the part after boy-loses-girl where the female lead refuses to admit how perfect they are for each other. And then there's me, screaming at the TV because she's being so dumb.

More important than British motivations for issuing the Balfour Declaration is what this undertaking meant in practice for the crystal-clear aims of the Zionist movement—sovereignty and complete control of Palestine. With Britain’s unstinting support, these aims suddenly became plausible. Some leading British politicians extended backing to Zionism that went well beyond the carefully phrased text of the declaration. At a dinner at Balfour’s home in 1922, three of the most prominent British statesmen of the era—Lloyd George, Balfour, and Secretary of State for the Colonies Winston Churchill—assured Weizmann that by the term “Jewish national home” they “always meant an eventual Jewish state.” Lloyd George convinced the Zionist leader that for this reason Britain would never allow representative government in Palestine. Nor did it.25

The first question we needed to address in response to the popular “Take America Back for God” slogan concerned the precedent of Jesus, and in this light we must judge that the slogan can lead us into temptation. The second concerns the meaning of the slogan itself. I, for one, confess to being utterly mystified by the phrase. If we are to take America back for God, it must have once belonged to God, but it’s not at all clear when this golden Christian age was. Were these God-glorifying years before, during, or after Europeans “discovered” America and carried out the doctrine of “manifest destiny”—the belief that God (or, for some, nature) had destined white Christians to conquer the native inhabitants and steal their land? Were the God-glorifying years the ones in which whites massacred these natives by the millions, broke just about every covenant they ever made with them, and then forced survivors onto isolated reservations? Was the golden age before, during, or after white Christians loaded five to six million Africans on cargo ships to bring them to their newfound country, enslaving the three million or so who actually survived the brutal trip? Was it during the two centuries when Americans acquired remarkable wealth by the sweat and blood of their slaves? Was this the time when we were truly “one nation under God,” the blessed time that so many evangelicals seem to want to take our nation back to? Maybe someone would suggest that the golden age occurred after the Civil War, when blacks were finally freed. That doesn’t quite work either, however, for the virtual apartheid that followed under Jim Crow laws—along with the ongoing violence, injustices, and dishonesty toward Native Americans and other nonwhites up into the early twentieth century—was hardly “God-glorifying.” (In this light, it should come as no surprise to find that few Christian Native Americans, African-Americans, or other nonwhites join in the chorus that we need to “Take America Back for God.”) If we look at historical reality rather than pious verbiage, it’s obvious that America never really “belonged to God.

And I am overwhelmed now by the awfulness of over-simplification. For now I realize that not only have I been guilty of it through this long and burning day but also through most of my yet young life and it is only now that I am doubly its victim that I begin to vaguely understand. For I had somehow thought that ‘going away’ was but a physical thing. And that it had only to do with movement and with labels like the silly ‘Vancouver’ that I had glibly rolled from off my tongue; or with the crossing of bodies of water or with the boundaries of borders. And because my father told me I was ‘free’ I had foolishly felt that it was really so. Just like that. And I realize now that the older people of my past are more complicated than perhaps I had ever thought. And that there are distinctions between my sentimental, romantic grandfather and his love for coal, and my stern and practical grandmother her hatred of it; and my quietly strong but passive mother and the souring extremes of my father’s passionate violence and the quiet power of his love. They are all so different. Perhaps it is possible I think now to be both and yet to see only one. For the man in whose glassed-in car I now sit sees only similarity. For him the people of this multi-scarred little town are reduced to but a few phrases and the act of sexual intercourse. They are only so many identical goldfish leading identical, incomprehensible lives within the glass prison of their bowl. And the people on the street view me from behind my own glass in much the same way and it is the way that I have looked at others in their ‘foreign licence’ cars and it is the kind of judgment that I myself have made. And yet it seems that neither these people nor this man are in any way unkind and not to understand does not necessarily mean that one is cruel. But one should at least be honest. And perhaps I have tried too hard to be someone else without realizing at first what I presently am. I do not know. I am not sure. But I do know that I cannot follow this man into a house that is so much like the one I have left this morning and go down into the sexual embrace of a woman who might well be my mother. And I do not know what she, my mother, may be like in the years to come when she is deprived of the lighting movement of my father’s body and the hammered pounding of his heart. For I do not know when he may die. And I do not know in what darkness she may cry out his name nor to whom. I do not know very much of anything, it seems, except that I have been wrong and dishonest with others and myself. And perhaps this man has left footprints on a soul I did not even know that I possessed.

But without a Montezuma, how do you lead? Instead of a chief, the Apaches had a Nant'an-a spiritual and cultural leader. The Nant'an led by example and held no coercive power. Tribe members followed the Nant'an because they wanted to, not because they had to. One of the most famous Nant'ans in history was Geronimo, who defended his people against the American forces for decades. Geronimo never commanded an army. Rather, he himself started fighting, and everyone around him joined in. The idea was, "If Geronimo is taking arms, maybe it's a good idea. Geronimo's been right in the past, so it makes sense to fight alongside him." You wanted to follow Geronimo? You followed Geronimo. You didn't want to follow him? Then you didn't. The power lay with each individual-you were free to do what you wanted. The phrase "you should" doesn't even exist in the Apache language. Coercion is a foreign concept.

German philosophy was almost at the very root of the problem. The sense of neurasthenia felt in the late 19th century was in part created by a weariness of philosophy and not only because there was an awareness that there was so much to think about, but because german thought was already characterized by a weightiness that too easily transferred in weariness, and even fatalism. There are of course many reasons for this, but among them is the peculiarly german pursuit of continuously, relentlessly, pursuing ideas to their endpoint; wherever that might lead. This tendency also has an expression in german: Drang nach dem absoluten ('the drive towards the absolute'). Again it is not a phrase that the English or English philosophy would use, but it aptly sums up that habit of pushing and pushing ideas until they can then reach what can then seem to be an unavoidable and even predetermined endpoint.

John slowed and took a deep breath. “Why do you think I started with the Word, instead of the Son?” “A moment ago I thought that perhaps you used Word because you wanted us to know that Jesus is God’s message to us.” “Yes, indeed. Think back to your professor’s favorite quote from Karli.” I could feel his joy in leading me. “I could never forget it; my teacher said it a hundred times. ‘Not God alone, but God and humanity together, constitute the meaning of the Word of God.’” “Now,” he said, his voice quivering in anticipation, “substitute ‘Jesus’ in place of ‘the Word of God,’ and say the quote again.” “Not God alone, but God and humanity together, constitute the meaning of Jesus.” I repeated it several times, my whole body shaking as I did. The apostle watched me with delight, which made me proud. I changed the order of the phrases several times in my mind, then cried out, “Jesus means that God and humanity are together.” The apostle covered his mouth with both hands, leaning back in joy. Then he cocked his head and raised his eyebrows, as if cheering me to continue. But he couldn’t wait, and all but shouted, “What is the opposite of together?” “Separated!” Then it hit me. “Jesus means that God and humanity are not separated but together in union! And this union,” I said, fully aware that I was saying way more than I could possibly understand, “is the Word of God!” “ThatistheGospelAccordingtoSaintJohn!

Blues is both a literary and a musical genre, and the two realms are inseparably linked by the very forces that also bind together music and text in most African cultures: semantic and grammatical tone, phonetic structure leading to offbeat phrasing of melodic accents (Waterman 1952; Kubik 196ia: 157-58. 1988a: 149-52), and the concept-widespread in African cultures-that the meaning of a song derives from its lyrics rather than from "melody," "rhythm," or chord sequences.

1)    The woman has intuitive feelings that she is at risk. 2)    At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3)    He resolves conflict with intimidation, bullying, and violence. 4)    He is verbally abusive. 5)    He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6)    He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7)    He has battered in prior relationships. 8)    He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9)    He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10)   His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11)   There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12)   He uses money to control the activities, purchase, and behavior of his wife/partner. 13)   He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14)   He refuses to accept rejection. 15)   He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16)   He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17)   He minimizes incidents of abuse. 18)   He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19)   He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship. 20)   He has inappropriately surveilled or followed his wife/partner. 21)   He believes others are out to get him. He believes that those around his wife/partner dislike him and encourage her to leave. 22)   He resists change and is described as inflexible, unwilling to compromise. 23)   He identifies with or compares himself to violent people in films, news stories, fiction, or history. He characterizes the violence of others as justified. 24)   He suffers mood swings or is sullen, angry, or depressed. 25)   He consistently blames others for problems of his own making; he refuses to take responsibility for the results of his actions. 26)   He refers to weapons as instruments of power, control, or revenge. 27)   Weapons are a substantial part of his persona; he has a gun or he talks about, jokes about, reads about, or collects weapons. 28)   He uses “male privilege” as a justification for his conduct (treats her like a servant, makes all the big decisions, acts like the “master of the house”). 29)   He experienced or witnessed violence as a child. 30)   His wife/partner fears he will injure or kill her. She has discussed this with others or has made plans to be carried out in the event of her death (e.g., designating someone to care for children).

A note about me: I do not think stress is a legitimate topic of conversation, in public anyway. No one ever wants to hear how stressed out anyone else is, because most of the time everyone is stressed out. Going on and on in detail about how stressed out I am isn’t conversation. It’ll never lead anywhere. No one is going to say, “Wow, Mindy, you really have it especially bad. I have heard some stories of stress, but this just takes the cake.” This is entirely because my parents are immigrant professionals, and talking about one’s stress level was just totally outlandish to them. When I was three years old my mom was in the middle of her medical residency in Boston. She had been a practicing obstetrician and gynecologist in Nigeria, but in the United States she was required to do her residency all over again. She’d get up at 4:00 a.m. and prepare breakfast, lunch, and dinner for my brother and me, because she knew she wouldn’t be home in time to have dinner with us. Then she’d leave by 5:30 a.m. to start rounds at the hospital. My dad, an architect, had a contract for a building in New Haven, Connecticut, which was two hours and forty-five minutes away. It would’ve been easier for him to move to New Haven for the time of the construction of the building, but then who would have taken care of us when my mom was at the hospital at night? In my parents’ vivid imaginations, lack of at least one parent’s supervision was a gateway to drugs, kidnapping, or at the very minimum, too much television watching. In order to spend time with us and save money for our family, my dad dropped us off at school, commuted the two hours and forty-five minutes every morning, and then returned in time to pick us up from our after-school program. Then he came home and boiled us hot dogs as an after-school snack, even though he was a vegetarian and had never eaten a hot dog before. In my entire life, I never once heard either of my parents say they were stressed. That was just not a phrase I grew up being allowed to say. That, and the concept of “Me time.

The highest quality of an individual is to be human. The phrase “to be human” means to follow life wherever it may lead, up and down, down and up, from the bottom of the world to the top, from darkness into light, through each degree of good and evil. As the circle of knowledge widens, life grows more beautiful and heroic. We are part of everything—men, books, cities, railroads—all made from the same atoms and molecules, all living together and dying together, joined into one imperishable unity that can never be divided.

For months beforehand, I fielded calls from British media. A couple of the reporters asked me to name some British chefs who had inspired me. I mentioned the Roux brothers, Albert and Michel, and I named Marco Pierre White, not as much for his food as for how—by virtue of becoming an apron-wearing rock-star bad boy—he had broken the mold of whom a chef could be, which was something I could relate to. I got to London to find the Lanesborough dining room packed each night, a general excitement shared by everyone involved, and incredibly posh digs from which I could step out each morning into Hyde Park and take a good long run around Buckingham Palace. On my second day, I was cooking when a phone call came into the kitchen. The executive chef answered and, with a puzzled look, handed me the receiver. Trouble at Aquavit, I figured. I put the phone up to my ear, expecting to hear Håkan’s familiar “Hej, Marcus.” Instead, there was screaming. “How the fuck can you come to my fucking city and think you are going to be able to cook without even fucking referring to me?” This went on for what seemed like five minutes; I was too stunned to hang up. “I’m going to make sure you have a fucking miserable time here. This is my city, you hear? Good luck, you fucking black bastard.” And then he hung up. I had cooked with Gordon Ramsay once, a couple of years earlier, when we did a promotion with Charlie Trotter in Chicago. There were a handful of chefs there, including Daniel Boulud and Ferran Adrià, and Gordon was rude and obnoxious to all of them. As a group we were interviewed by the Chicago newspaper; Gordon interrupted everyone who tried to answer a question, craving the limelight. I was almost embarrassed for him. So when I was giving interviews in the lead-up to the Lanesborough event, and was asked who inspired me, I thought the best way to handle it was to say nothing about him at all. Nothing good, nothing bad. I guess he was offended at being left out. To be honest, though, only one phrase in his juvenile tirade unsettled me: when he called me a black bastard. Actually, I didn’t give a fuck about the bastard part. But the black part pissed me off.

That is what the orthodox Catholic doctrine is. I do not want to argue it here because that would lead us away from our subject; but I want to make clear what it is. Evil is the soul’s choice of the not-God. The corollary is that damnation, or hell, is the permanent choice of the not-God. God does not (in the monstrous old-fashioned phrase) “send” anybody to hell; hell is that state of the soul in which its choice becomes obdurate and fixed; the punishment (so to call it) of that soul is to remain eternally in the state that it has chosen.

What do you do when your greatest accomplishments lead you straight down the path of an even greater fear? Instead of summoning his faith and standing firm to see the deliverance of his God, Elijah retreats. And in his escape from his geographical surroundings, he begins to back down from the boldness that has characterized his whole ministry up to this point. When he came to Beersheba in Judah, he left his servant there, while he himself went a day’s journey into the wilderness. He came to a broom bush, sat down under it and prayed that he might die. “I have had enough, LORD,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the bush and fell asleep. (1 Kings 19:3–5) Now I’m confused. Verse 3 says he was running for his life. Yet verse 4 says he asked God to kill him. Which one is it? Are you looking for life support, Elijah? Or shall God send the angels of euthanasia? One of these things is not like the other. The more I studied this text, though, and considered the context of Elijah’s despair and compared it to similar feelings I’ve experienced under much less duress, the more I got it. Although the text says Elijah ran for his life—and I’m sure that’s how it appeared—it seems like something deeper is going on. In fact, I’m not sure Elijah was running for his life at all, at least not in the sense we would use that phrase. I believe Elijah was actually running from his life. You see, it had been a long, lonely three years for Elijah. Did he survive the drought? Undoubtedly. And through him God won the battle with a unanimous decision. But winning can be as exhausting as losing. Sometimes the pressure of success can drain you at an even deeper level than the frustration of failure. Elijah knows Queen Jezebel doesn’t have the power to call on her gods and end his life. If she had, he’d have been buried beside his bull back on the mountain. So it’s safe to assume that his greatest fear at this point isn’t dying. His greatest fear is living—and having to fight yet another agonizing battle. Jezebel’s threat is ultimately impotent, yes. But that doesn’t make it ineffective. Because fear often finds its power, not in our actual situation, but in what we tell ourselves about our situation.

So, instead, we are supplied with a constant stream of propaganda telling us about the righteous contempt that the people feel for the corrupt political class, which only serves to weaken the position of politicians still further, which in turn leads to a new round of gauntlet-running in the media. This process continues in a vicious circle, the inevitable culmination of which is the death of representative democracy, the complete impotence of politicians, and a hyper-real media dictatorship. This process is strengthened by feedback. Through the use of opinion polls, whose questions are obviously phrased by the media to serve their own purposes, the population is told what it thinks, and what it is “natural” to think. Then the media go on to show how adaptable politicians are adapting to this norm, or are allowing themselves to be adapted, and so the process goes on and on, ad infinitum. The investigations of the mass-media are, on their most profound level, investigations into the mass-media themselves. Statistics which purport to represent public opinion are actually the tools used by the media to manufacture opinion.

The phrase “looking-glass self” was first coined by the sociologist Charles Horton Cooley in 1902 and describes this phenomenon, in which we actually define ourselves by our interactions with others. That mirror is magnified a thousand times in our modern world as there are so many points of comparison between ourselves and others. It can lead us off track. As the pioneering cyberpsychologist Mary Aiken, author of The Cyber Effect, puts it, “We spend all of our time investing in trying to understand our ‘self’ from the feedback from others rather than actually knowing who we truly are.

Steve Jobs was famous for what observers called his “reality distortion field.” Part motivational tactic, part sheer drive and ambition, this field made him notoriously dismissive of phrases such as “It can’t be done” or “We need more time.” Having learned early in life that reality was falsely hemmed in by rules and compromises that people had been taught as children, Jobs had a much more aggressive idea of what was or wasn’t possible. To him, when you factored in vision and work ethic, much of life was malleable. For instance, in the design stages for a new mouse for an early Apple product, Jobs had high expectations. He wanted it to move fluidly in any direction—a new development for any mouse at that time—but a lead engineer was told by one of his designers that this would be commercially impossible. What Jobs wanted wasn’t realistic and wouldn’t work. The next day, the lead engineer arrived at work to find that Steve Jobs had fired the employee who’d said that. When the replacement came in, his first words were: “I can build the mouse.” This was Jobs’s view of reality at work. Malleable, adamant, self-confident. Not in the delusional sense, but for the purposes of accomplishing something. He knew that to aim low meant to accept mediocre accomplishment. But a high aim could, if things went right, create something extraordinary. He was Napoleon shouting to his soldiers: “There shall be no Alps!” For most of us, such confidence does not come easy. It’s understandable. So many people in our lives have preached the need to be realistic or conservative or worse—to not rock the boat. This is an enormous disadvantage when it comes to trying big things. Because though our doubts (and self-doubts) feel real, they have very little bearing on what is and isn’t possible. Our

The oft-observed relationship between stress, impaired immunity and illness has given rise to the concept of “diseases of adaptation,” a phrase of Hans Selye’s. The flight-or-fight response, it is argued, was indispensable in an era when early human beings had to confront a natural world of predators and other dangers. In civilized society, however, the flight-fight reaction is triggered in situations where it is neither necessary nor helpful, since we no longer face the same mortal threats to existence. The body’s physiological stress mechanisms are often triggered inappropriately, leading to disease. There

Talking about religion becomes irrelevant when your partner is being raped or your child is dying from a disease you can cure. The old phrase applies that if we are to prove ourselves good then we must not do nothing. We must not let illness prosper when we can cure it. We must not allow abuse when we can stop it and we must not give in to a disease that may be mind numbing and leads to violence. This is an advocacy not of reason alone but faith in each other, hope for our future, and love in accomplishing these goals without sacrificing self, but rather growing self and calling ourselves to self-giving, not self-sacrifice.

...the postwar revolution in America's religious identity had its roots not in the foreign policy panic of the 1950s but rather in the domestic politics of the 1930s and early 1940s. Decades before Eisenhower's inaugural prayers, corporate titans enlisted conservative clergymen in an effort to promote new political arguments embodied in the phrase "freedom under God." As the private correspondence and public claims of the men leading this charge make clear, this new ideology was designed to defeat the state power its architects feared most - not the Soviet regime in Moscow, but Franklin D. Roosevelt's New Deal administration in Washington.

Finally, instead of the condemnation of evil actions, there is an oddly phrased condemnation of impure thoughts. One can tell that this, too, is a man-made product of the alleged time and place, because it throws in "wife" along with the other property, animal, human, and material, of the neighbor. More important, it demands the impossible: a recurrent problem with all religious edicts. One may be forcibly restrained from wicked actions, or barred from committing them, but to forbid people from contemplating them is too much. In particular, it is absurd to hope to banish envy of other people's possessions or fortunes, if only because the spirit of envy can lead to emulation and ambition and have positive consequences.

She thought constantly about Paris and avidly read all the society pages in the papers. Their accounts of receptions, celebrations, the clothes worn, and all the accompanying delights enjoyed, whetted her appetite still further. Above all, however, she was fascinated by what these reports merely hinted at. The cleverly phrased allusions half-lifted a veil beyond which could be glimpsed devastatingly attractive horizons promising a whole new world of wicked pleasure. From where she lived, she looked on Paris as representing the height of all magnificent luxury as well as licentiousness...she conjured up the images of all the famous men who made the headlines and shone like brilliant comets in the darkness of her sombre sky. She pictured the madly exciting lives they must lead, moving from one den of vice to the next, indulging in never-ending and extraordinarily voluptuous orgies, and practising such complex and sophisticated sex as to defy the imagination. It seemed to her that hidden behind the façades of the houses lining the canyon-like boulevards of the city, some amazing erotic secret must lie. "The uneventful life she lived had preserved her like a winter apple in an attic. Yet she was consumed from within by unspoken and obsessive desires. She wondered if she would die without ever having tasted the wicked delights which life had to offer, without ever, not even once, having plunged into the ocean of voluptuous pleasure which, to her, was Paris.

What happens in order forms of government – namely, that an organized minority imposes its will on the disorganized majority – happens also and to perfection, whatever the appearances to the contrary, under the representative system. When we say that the voters “choose” their representative, we are using a language that is every inexact. The truth is that the representative has himself elected by the voters, and, if that phrase should seem too inflexible and too harsh to fit some cases, we might qualify it by saying that this friends have him elected. In elections, as in all other manifestations of social life, those who have the will and, especially, the moral, intellectual and material means to force their will upon others take the lead over the others and command them.

Initiation leads to the cave within whose circumscribing walls the pairs of opposites are known, and the secret of good and evil is revealed. It leads to the Cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. It leads through the Hall of Wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. It reveals the hidden mystery that lies at the heart of the solar system. It leads from one state of consciousness to another. As each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving," as phrased by an ancient Scripture.

Tell me, could you love me?' he asks, seemingly out of nowhere. 'Of course.' I laugh, not sure of the answer I am supposed to give. But the question is so oddly phrased that I can hardly deny him. I love my parents' murderer; I suppose I could love anyone. I'd like to love him. 'I wonder,' he says. 'What would you do for me?' 'I don't know what you mean.' This riddling figure with flinty eyes isn't the Locke who stood on the rooftop of his estate and spoke so gently to me or who chased me, laughing, through its halls. I am not quite sure who this Locke is, but he has put me entirely off balance. 'Would you forswear a promise for me?' He is smiling at me as though he's teasing. 'What promise?' He sweeps me around him, my leather slippers pirouetting over the packed earth. In the distance, a piper begins to play. 'Any promise,' he says lightly, although it is no light thing he is asking. 'I guess it depends,' I say, because the real answer, a flat no, isn't what anyone wants to hear. 'Do you love me enough to give me up?' I am sure my expression is stricken. He leans closer. 'Isn't that a test of love?' 'I- I don't know,' I say. All this must be leading up to some declaration on his part, either of affection or of a lack of it. 'Do you love me enough to weep over me?' The words are spoken against my neck. I can feel his breath, making the tiny hairs stand up, making me shudder with an odd combination of desire and discomfort. 'You mean if you were hurt?' 'I mean if I hurt you.' My skin prickles. I don't like this. But at least I know what to say. 'If you hurt me, I wouldn't cry. I would hurt you back.' His step falters as we sweep over the floor. 'I'm sure you'd-' And then he breaks off speaking, looking behind him. I can barely think. My face is hot. I dread what he will say next. 'Time to change partners,' a voice says, and I look to see that it's the worst possible person: Cardan. 'Oh,' he says to Locke. 'Did I steal your line?

And even though he’s the father of capitalism and wrote the most famous and maybe the best book ever on why some nations are rich and others are poor, Adam Smith in The Theory of Moral Sentiments wrote as eloquently as anyone ever has on the futility of pursuing money with the hope of finding happiness. How do you reconcile that with the fact that no one did more than Adam Smith to make capitalism and self-interest respectable? That is a puzzle I try to unravel toward the end of this book. Besides the emptiness of excessive materialism, Smith understood the potential we have for self-deception, the danger of unintended consequences, the seductive lure of fame and power, the limitations of human reason, and the unseen sources of what makes our lives both so complex and yet at times so orderly. The Theory of Moral Sentiments is a book of observations about what makes us tick. As a bonus, almost in passing, Smith tells us how to lead the good life in the fullest sense of that phrase.

When the pandemic shut down global travel and the world’s business economy, and when the secular media, including social media giants, rejoiced with Joe Biden being in the White House, a new phrase was being written and reported publicly, “The New Global Reset.” In the past, the same concepts presented in the Great Global Reset Manifesto were called “The New World Order” or “The Globalist Agenda.” However, among knowledgeable conservatives, these older phrases were code words indicating the eventual loss of numerous freedoms that America has enjoyed, leading the nation like sheep to the slaughterhouse, causing Americans to submit to global rules and pay global taxes, allowing self-appointed rich elitists to rule over them. There is a movement to limit religious freedom by banning certain content in minister’s messages, opposing any opinions that are opposite to the manifest of this new system. Progressives have learned that confiscating guns will lead to a revolt. Their plan is to control the sale and distribution of ammo. Without ammunition, a gun is useless.

Except in stock locutions, such as "You were paid yesterday," "The Germans were defeated," or "The project was abandoned," the passive voice is virtually useless in fiction except when used for comic effect, as when the writer mimics some fool's slightly pompous way of speaking or quotes some institutional directive. The active voice is almost invariably more direct and vivid: "Your parrot bit me" as opposed to "I was bitten by your parrot." ...Sentences beginning with infinite-verb phrases are so common in bad writing that one is wise to treat them as guilty until proven innocent, sentences, that is, that begin with such phrases as "Looking up slowly from her sewing, Martha said..." or "Carrying the duck in his left hand, Henry..." In really bad writing, such phrases lead to shifts in temporal focus or to plain illogic. The bad writer tells us, for instance: "Firing the hired man and burning down his shack, Eloise drove into town." (The sentence implies that the action of firing the hired man and burning down his shack and the action of driving into town are simultaneous.)

Erroneous plurals of nouns, as vallies or echos. Barbarous compound nouns, as viewpoint or upkeep. Want of correspondence in number between noun and verb where the two are widely separated or the construction involved. Ambiguous use of pronouns. Erroneous case of pronouns, as whom for who, and vice versa, or phrases like “between you and I,” or “Let we who are loyal, act promptly.” Erroneous use of shall and will, and of other auxiliary verbs. Use of intransitive for transitive verbs, as “he was graduated from college,” or vice versa, as “he ingratiated with the tyrant.” Use of nouns for verbs, as “he motored to Boston,” or “he voiced a protest.” Errors in moods and tenses of verbs, as “If I was he, I should do otherwise,” or “He said the earth was round.” The split infinitive, as “to calmly glide.” The erroneous perfect infinitive, as “Last week I expected to have met you.” False verb-forms, as “I pled with him.” Use of like for as, as “I strive to write like Pope wrote.” Misuse of prepositions, as “The gift was bestowed to an unworthy object,” or “The gold was divided between the five men.” The superfluous conjunction, as “I wish for you to do this.” Use of words in wrong senses, as “The book greatly intrigued me,” “Leave me take this,” “He was obsessed with the idea,” or “He is a meticulous writer.” Erroneous use of non-Anglicised foreign forms, as “a strange phenomena,” or “two stratas of clouds.” Use of false or unauthorized words, as burglarize or supremest. Errors of taste, including vulgarisms, pompousness, repetition, vagueness, ambiguousness, colloquialism, bathos, bombast, pleonasm, tautology, harshness, mixed metaphor, and every sort of rhetorical awkwardness. Errors of spelling and punctuation, and confusion of forms such as that which leads many to place an apostrophe in the possessive pronoun its. Of all blunders, there is hardly one which might not be avoided through diligent study of simple textbooks on grammar and rhetoric, intelligent perusal of the best authors, and care and forethought in composition. Almost no excuse exists for their persistent occurrence, since the sources of correction are so numerous and so available.

All political parties have some sort of ‘vested interest’ in their opponent’s unpopular moves. They live by them and are therefore liable to dwell upon, to emphasize, and even to look forward to them. They may even encourage the political mistakes of their opponents as long as they can do so without becoming involved in the responsibility for them. This, together with Engels’ theory, has led some Marxist parties to look forward to the political moves made by their opponents against democracy. Instead of fighting such moves tooth and nail, they were pleased to tell their followers: ‘See what these people do. That is what they call democracy. That is what they call freedom and equality! Remember it when the day of reckoning comes.’ (An ambiguous phrase which may refer to election day or to the day of revolution.) This policy of letting one’s opponents expose themselves must, if extended to moves against democracy, lead to disaster. It is a policy of talking big and doing nothing in the face of real and increasing danger to democratic institutions. It is a policy of talking war and acting peace; and it taught the fascists the invaluable method of talking peace and acting war.

How could the crusaders be motivated by love and piety, considering all the brutal violence and bloodshed they committed? Not only is such a question anachronistic—violence was part and parcel of the medieval world—but centuries before Islam, Christian theologians had concluded that “the so called charity texts of the New Testament that preached passivism and forgiveness, not retaliation, were firmly defined as applying to the beliefs and behavior of the private person” and not the state, explains historian Christopher Tyerman. Christ himself distinguished between political and spiritual obligations (Matt. 22:21). He praised a Roman centurion without calling on him to “repent” by resigning from one of the most brutal militaries of history (Matt. 8: 5–13). When a group of soldiers asked John the Baptist how they should repent, he advised them always to be content with their army wages (Luke 3:14). Paul urged Christians to pray for “kings and all that are in authority” (1 Tim. 2:2). In short, “there was no intrinsic contradiction in a doctrine of personal, individual forgiveness condoning certain forms of necessary public violence to ensure the security in which, in St. Paul’s phrase, Christians ‘may lead a quiet and peaceable life in all godliness and honesty’ (1 Tim. 2:2).”27 Or as that chief articulator of “Just War” theory, Saint Augustine (d. 430), concluded, “It is the injustice of the opposing side, that lays on the wise man the duty to wage war.

Cohen continued to struggle with his own well-being. Even though he had achieved his life’s dream of running his own firm, he was still unhappy, and he had become dependent on a psychiatrist named Ari Kiev to help him manage his moods. In addition to treating depression, Kiev’s other area of expertise was success and how to achieve it. He had worked as a psychiatrist and coach with Olympic basketball players and rowers trying to improve their performance and overcome their fear of failure. His background building athletic champions appealed to Cohen’s unrelenting need to dominate in every transaction he entered into, and he started asking Kiev to spend entire days at SAC’s offices, tending to his staff. Kiev was tall, with a bushy mustache and a portly midsection, and he would often appear silently at a trader’s side and ask him how he was feeling. Sometimes the trader would be so startled to see Kiev there he’d practically jump out of his seat. Cohen asked Kiev to give motivational speeches to his employees, to help them get over their anxieties about losing money. Basically, Kiev was there to teach them to be ruthless. Once a week, after the market closed, Cohen’s traders would gather in a conference room and Kiev would lead them through group therapy sessions focused on how to make them more comfortable with risk. Kiev had them talk about their trades and try to understand why some had gone well and others hadn’t. “Are you really motivated to make as much money as you can? This guy’s going to help you become a real killer at it,” was how one skeptical staff member remembered Kiev being pitched to them. Kiev’s work with Olympians had led him to believe that the thing that blocked most people was fear. You might have two investors with the same amount of money: One was prepared to buy 250,000 shares of a stock they liked, while the other wasn’t. Why? Kiev believed that the reluctance was a form of anxiety—and that it could be overcome with proper treatment. Kiev would ask the traders to close their eyes and visualize themselves making trades and generating profits. “Surrendering to the moment” and “speaking the truth” were some of his favorite phrases. “Why weren’t you bigger in the trades that worked? What did you do right?” he’d ask. “Being preoccupied with not losing interferes with winning,” he would say. “Trading not to lose is not a good strategy. You need to trade to win.” Many of the traders hated the group therapy sessions. Some considered Kiev a fraud. “Ari was very aggressive,” said one. “He liked money.” Patricia, Cohen’s first wife, was suspicious of Kiev’s motives and believed that he was using his sessions with Cohen to find stock tips. From Kiev’s perspective, he found the perfect client in Cohen, a patient with unlimited resources who could pay enormous fees and whose reputation as one of the best traders on Wall Street could help Kiev realize his own goal of becoming a bestselling author. Being able to say that you were the

What would it mean for us to come to terms with the knowledge that civilization, our whole mode of development and culture, has been premised and built upon extermination—on a history experienced as "terror" without end" (to borrow a phrase from Adorno)? To dwell on such a thought would be to throw into almost unbearable relief the distance between our narratives of inherent human dignity and grace and moral superiority, on the one hand, and the most elemental facts of our actual social existence, on the other. We congratulate ourselves for our social progress—for democratic governance and state-protected civil and human rights (however notional or incompletely defended—yet continue to enslave and kill millions of sensitive creatures who in many biological, hence emotional and cognitive particulars resemble us. To truly meditate on such a contradiction is to comprehend our self-understanding to be not merely flawed, but comically delusional... In the nineteenth century, the animal welfare advocate Edward Maitland warned that our destruction of other animals lead only to our own "debasement and degradation of character" as a species. "For the principles of Humanity cannot be renounced with impunity; but their renunciation, if persisted in, involves inevitably the forfeiture of humanity itself. And to cease through such forfeiture man is to become demon." What else indeed can we call a being but demon who routinely enslaves and kills thousands of millions of other gentle beings, imprisons them in laboratories, electrocutes or poisons or radiates or drowns them?

This is the part of the book where the author usually sums it all up in a conclusion chapter and announces, “I did it!” I suppose I could have titled it “The Finale,” but that’s just not me. I don’t think you ever reach a point in life (or in writing!) where you get to say that. It ain’t over till it’s over. I want to be an eternal student, always pushing myself to learn more, fear less, fight harder. What lies in the future? Truthfully, I don’t know. For some people, that’s a scary thought. They like their life mapped out and scheduled down to the second. Not me. Not anymore. I take comfort in knowing not everything is definite. There’s where you find the excitement, in the unknown, uncharted, spaces. If I take the lead in my life, I expect that things will keep changing, progressing, moving. That’s the joy for me. Where will I go next? What doors will open? What doors will close? All I can tell you is that I will be performing and connecting with people--be it through dance, movies, music, or speaking. I want to inspire and create. I love the phrase “I’m created to create.” That’s what I feel like, and that’s what makes me the happiest. I’m building a house right now--my own extreme home makeover. I love the process of tearing something down and rebuilding it, creating something from nothing and bringing my artistic vision to it. I will always be someone who likes getting his hands dirty. But the blueprint of my life has completely changed from the time I was a little boy dreaming about fame. It’s broadened and widened. I want variety in my life; I like my days filled with new and different things. I love exploring the world, meeting new people, learning new crafts and art. It’s why you might often read what I’m up to and scratch your head: “I didn’t know Derek did that.” I probably didn’t before, but I do now.

In the introduction, I wrote that COVID had started a war, and nobody won. Let me amend that. Technology won, specifically, the makers of disruptive new technologies and all those who benefit from them. Before the pandemic, American politicians were shaking their fists at the country’s leading tech companies. Republicans insisted that new media was as hopelessly biased against them as traditional media, and they demanded action. Democrats warned that tech giants like Amazon, Facebook, Apple, Alphabet, and Netflix had amassed too much market (and therefore political) power, that citizens had lost control of how these companies use the data they generate, and that the companies should therefore be broken into smaller, less dangerous pieces. European governments led a so-called techlash against the American tech powerhouses, which they accused of violating their customers’ privacy. COVID didn’t put an end to any of these criticisms, but it reminded policymakers and citizens alike just how indispensable digital technologies have become. Companies survived the pandemic only by allowing wired workers to log in from home. Consumers avoided possible infection by shopping online. Specially made drones helped deliver lifesaving medicine in rich and poor countries alike. Advances in telemedicine helped scientists and doctors understand and fight the virus. Artificial intelligence helped hospitals predict how many beds and ventilators they would need at any one time. A spike in Google searches using phrases that included specific symptoms helped health officials detect outbreaks in places where doctors and hospitals are few and far between. AI played a crucial role in vaccine development by absorbing all available medical literature to identify links between the genetic properties of the virus and the chemical composition and effects of existing drugs.

It may seem paradoxical to claim that stress, a physiological mechanism vital to life, is a cause of illness. To resolve this apparent contradiction, we must differentiate between acute stress and chronic stress. Acute stress is the immediate, short-term body response to threat. Chronic stress is activation of the stress mechanisms over long periods of time when a person is exposed to stressors that cannot be escaped either because she does not recognize them or because she has no control over them. Discharges of nervous system, hormonal output and immune changes constitute the flight-or-fight reactions that help us survive immediate danger. These biological responses are adaptive in the emergencies for which nature designed them. But the same stress responses, triggered chronically and without resolution, produce harm and even permanent damage. Chronically high cortisol levels destroy tissue. Chronically elevated adrenalin levels raise the blood pressure and damage the heart. There is extensive documentation of the inhibiting effect of chronic stress on the immune system. In one study, the activity of immune cells called natural killer (NK) cells were compared in two groups: spousal caregivers of people with Alzheimer’s disease, and age- and health-matched controls. NK cells are front-line troops in the fight against infections and against cancer, having the capacity to attack invading micro-organisms and to destroy cells with malignant mutations. The NK cell functioning of the caregivers was significantly suppressed, even in those whose spouses had died as long as three years previously. The caregivers who reported lower levels of social support also showed the greatest depression in immune activity — just as the loneliest medical students had the most impaired immune systems under the stress of examinations. Another study of caregivers assessed the efficacy of immunization against influenza. In this study 80 per cent among the non-stressed control group developed immunity against the virus, but only 20 per cent of the Alzheimer caregivers were able to do so. The stress of unremitting caregiving inhibited the immune system and left people susceptible to influenza. Research has also shown stress-related delays in tissue repair. The wounds of Alzheimer caregivers took an average of nine days longer to heal than those of controls. Higher levels of stress cause higher cortisol output via the HPA axis, and cortisol inhibits the activity of the inflammatory cells involved in wound healing. Dental students had a wound deliberately inflicted on their hard palates while they were facing immunology exams and again during vacation. In all of them the wound healed more quickly in the summer. Under stress, their white blood cells produced less of a substance essential to healing. The oft-observed relationship between stress, impaired immunity and illness has given rise to the concept of “diseases of adaptation,” a phrase of Hans Selye’s. The flight-or-fight response, it is argued, was indispensable in an era when early human beings had to confront a natural world of predators and other dangers. In civilized society, however, the flight-fight reaction is triggered in situations where it is neither necessary nor helpful, since we no longer face the same mortal threats to existence. The body’s physiological stress mechanisms are often triggered inappropriately, leading to disease. There is another way to look at it. The flight-or-fight alarm reaction exists today for the same purpose evolution originally assigned to it: to enable us to survive. What has happened is that we have lost touch with the gut feelings designed to be our warning system. The body mounts a stress response, but the mind is unaware of the threat. We keep ourselves in physiologically stressful situations, with only a dim awareness of distress or no awareness at all.

Intelligence finds itself determined: this is its apparent aspect from which in its immediacy it starts. But as knowledge, intelligence consists in treating what is found as its own. Its activity has to do with the empty form – the pretense of finding reason: and its aim is to realise its concept or to be reason actual, along with which the content is realised as rational. This activity is cognition. The nominal knowledge, which is only certitude, elevates itself, as reason is concrete, to definite and conceptual knowledge. The course of this elevation is itself rational, and consists in a necessary passage (governed by the concept) of one grade or term of intelligent activity (a so-called faculty of mind) into another. The refutation which such cognition gives of the semblance that the rational is found, starts from the certitude or the faith of intelligence in its capability of rational knowledge, and in the possibility of being able to appropriate the reason, which it and the content virtually is. The action of intelligence as theoretical mind has been called cognition (knowledge). Yet this does not mean intelligence inter alia knows – besides which it also intuits, conceives, remembers, imagines, etc. To take up such a position is in the first instance, part and parcel of that isolating of mental activity just censured; but it is also in addition connected with the great question of modern times, as to whether true knowledge or the knowledge of truth is possible – which, if answered in the negative, must lead to abandoning the effort. The numerous aspects and reasons and modes of phrase with which external reflection swells the bulk of this question are cleared up in their place: the more external the attitude of understanding in the question, the more diffuse it makes its simple object. At the present place the simple concept of cognition is what confronts the quite general assumption taken up by the question, viz. the assumption that the possibility of true knowledge in general is in dispute, and the assumption that it is possible for us at our will either to prosecute or to abandon cognition. The concept or possibility of cognition has come out as intelligence itself, as the certitude of reason: the act of cognition itself is therefore the actuality of intelligence. It follows from this that it is absurd to speak of intelligence and yet at the same time of the possibility or choice of knowing or not. But cognition is genuine, just so far as it realises itself, or makes the concept its own. This nominal description has its concrete meaning exactly where cognition has it. The stages of its realising activity are intuition, conception, memory, etc.: these activities have no other immanent meaning: their aim is solely the concept of cognition (§ 445 note). If they are isolated, however, then an impression is implied that they are useful for something else than cognition, or that they severally procure a cognitive satisfaction of their own; and that leads to a glorification of the delights of intuition, remembrance, imagination. It is true that even as isolated (i.e. as non-intelligent), intuition, imagination, etc. can afford a certain satisfaction: what physical nature succeeds in doing by its fundamental quality – its out-of-selfness – exhibiting the elements or factors of immanent reason external to each other – that the intelligence can do by voluntary act, but the same result may happen where the intelligence is itself only natural and untrained. But the true satisfaction, it is admitted, is only afforded by an intuition permeated by intellect and mind, by rational conception, by products of imagination which are permeated by reason and exhibit ideas – in a word, by cognitive intuition, cognitive conception, etc. The truth ascribed to such satisfaction lies in this, that intuition, conception, etc. are not isolated, and exist only as ‘moments’ in the totality of cognition itself.

A man surrounded by genetic damage cannot help but mimic it with his own behavior,” Zoe says. “Matthew, David wants to set up a meeting with your supervisor to discuss one of the serum developments. Last time Alan completely forgot about it, so I was wondering if you could escort him.” “Sure,” Matthew says without looking away from his computer. “I’ll get him to give me a time.” “Lovely. Well, I have to go--I hope that answered your question, Tris.” She smiles at me and slips out the door. I sit hunched, with my elbows on my knees. Marcus was Divergent--genetically pure, just like me. But I don’t accept that he was a bad person because he was surrounded by genetically damaged people. So was I. So was Uriah. So was my mother. But none of us lashed out at our loved ones. “Her argument has a few holes in it, doesn’t it,” says Matthew. He’s watching me from behind his desk, tapping his fingers on the arm of his chair. “Yeah,” I say. “Some of the people here want to blame genetic damage for everything,” he says. “It’s easier for them to accept than the truth, which is that they can’t know everything about people and why they act the way they do.” “Everyone has to blame something for the way the world is,” I say. “For my father it was the Erudite.” “I probably shouldn’t tell you that the Erudite were always my favorite, then,” Matthew says, smiling a little. “Really?” I straighten. “Why?” “I don’t know, I guess I agree with them. That if everyone would just keep learning about the world around them, they would have far fewer problems.” “I’ve been wary of them my whole life,” I say, resting my chin on my hand. “My father hated the Erudite, so I learned to hate them too, and everything they did with their time. Only now I’m thinking he was wrong. Or just…biased.” “About the Erudite or about learning?” I shrug. “Both. So many of the Erudite helped me when I didn’t ask them to.” Will, Fernando, Cara--all Erudite, all some of the best people I’ve known, however briefly. “They were so focused on making the world a better place.” I shake my head. “What Jeanine did has nothing to do with a thirst for knowledge leading to a thirst for power, like my father told me, and everything to do with her being terrified of how big the world is and how powerless that made her. Maybe it was the Dauntless who had it right.” “There’s an old phrase,” Matthew says. “Knowledge is power. Power to do evil, like Jeanine…or power to do good, like what we’re doing. Power itself is not evil. So knowledge itself is not evil.

Another episode startled Trump’s advisers on the Asia trip. As the president and his entourage embarked on the journey, they stopped in Hawaii on November 3 to break up the long flight and allow Air Force One to refuel. White House aides arranged for the president and first lady to make a somber pilgrimage so many of their predecessors had made: to visit Pearl Harbor and honor the twenty-three hundred American sailors, soldiers, and marines who lost their lives there. The first couple was set to take a private tour of the USS Arizona Memorial, which sits just off the coast of Honolulu and straddles the hull of the battleship that sank into the Pacific during the Japanese surprise bombing attack in 1941. As a passenger boat ferried the Trumps to the stark white memorial, the president pulled Kelly aside for a quiet consult. “Hey, John, what’s this all about? What’s this a tour of?” Trump asked his chief of staff. Kelly was momentarily stunned. Trump had heard the phrase “Pearl Harbor” and appeared to understand that he was visiting the scene of a historic battle, but he did not seem to know much else. Kelly explained to him that the stealth Japanese attack here had devastated the U.S. Pacific Fleet and prompted the country’s entrance into World War II, eventually leading the United States to drop atom bombs on Japan. If Trump had learned about “a date which will live in infamy” in school, it hadn’t really pierced his consciousness or stuck with him. “He was at times dangerously uninformed,” said one senior former adviser. Trump’s lack of basic historical knowledge surprised some foreign leaders as well. When he met with President Emmanuel Macron of France at the United Nations back in September 2017, Trump complimented him on the spectacular Bastille Day military parade they had attended together that summer in Paris. Trump said he did not realize until seeing the parade that France had had such a rich history of military conquest. He told Macron something along the lines of “You know, I really didn’t know, but the French have won a lot of battles. I didn’t know.” A senior European official observed, “He’s totally ignorant of everything. But he doesn’t care. He’s not interested.” Tillerson developed a polite and self-effacing way to manage the gaps in Trump’s knowledge. If he saw the president was completely lost in the conversation with a foreign leader, other advisers noticed, the secretary of state would step in to ask a question. As Tillerson lodged his question, he would reframe the topic by explaining some of the basics at issue, giving Trump a little time to think. Over time, the president developed a tell that he would use to get out of a sticky conversation in which a world leader mentioned a topic that was totally foreign or unrecognizable to him. He would turn to McMaster, Tillerson

Desire is… " Desire is the glow of bathing lunatics. Starlight is the liquid used to power a whispering machine. Humming is the music of a forest moving in unison with your eyes. * A slip of the tongue and the hummingbird’s empty throne make the acquaintance of the word frenzy, which in turn adopts the phrase: “I am closest to you when we are furthest apart,” and together they follow the anxious doorway that leads far out of the city, where travelers always meet, alone and abandoned with only their mysteries to guide them… and when the sun bleeds out of the dampness of the earth, like pale limbs entwined and exhausted, they all pause in their own fashion to reflect not upon themselves but on the white wolves in the garden shivering like mist, in the mirror hiding your face. * The nature of movement is an image lost between the objects of an eclipse fervently scratched into the face of a sleeping woman when she approaches the liquid state of a circle, wandering aimlessly in search of lucidity and those moments of inarticulate suspicion… when the riddle is only half solved and the alphabet is still adding letters according to the human motors that have not yet arrived, as a species, scintillating in the grass, burning time. Not far from your name there is always a question mark, followed by silent paws… * It is not without the mask of the Enchanter’s dance of unreason, that joy follows the torment of seductive shapes, and sudden appearances in the whisper of long corridors. Tribal veils rising out of fingerprints on invisible entrances in the middle of the landscape, assume the form of her shoulders and the intimacy of her bones making dust, taking flight. * The axis of revolt and the nobility of a springtime stripped of its flowers, expertly balanced with a murmur of the heart on the anvil of chance. Your voice arcing between the two points of day and night, where the oracle of water spinning rapidly above, that is your city of numerology, mixes with the flux of a long voyage more stone-like and absurdly graceful then either milkweed or deadly nightshade, when it acclimatizes the elements of transparency in the host of purity. * The dream birds of a lost language are growing underground in the bed of sorcery. It is all revealed in the arms of your obsession, Arachne, (crawling to kiss) pale Ariadne, (kneeling to feed) in a pool of light that exceeds the dimensions of the loveliest crime. She turns into your evidence, gaining speed and recognition, becoming a brightness never solved, and a clarity that makes crystals. * The early morning hours share their nakedness with those who bare fruit and corset fireflies in long slender bath-like caresses. “Your serum, Sir Moor’s Head, follows the grand figures of the sea, ignites them, throws them like vessels out of fire, raising the sand upwards into oddly repetitive enchantments. Drown me in flight, daughter of wonder…

Although there are certainly a number Hair Loss regarding treatments offering great results, experts say that normal thinning hair treatment can easily yield some of the best rewards for anybody concerned with the fitness of their head of hair. Most people choose to handle their hair loss along with medications or even surgical treatment, for example Minoxidil or even head of hair hair transplant. Nevertheless many individuals fail to realize that treatment as well as surgical procedure are costly and may have several dangerous unwanted effects and also risks. The particular safest and a lot cost efficient form of thinning hair treatment therapy is natural hair loss remedy, which includes healthful going on a diet, herbal solutions, exercise as well as good hair care strategies. Natural thinning hair therapy is just about the "Lost Art" associated with locks restore and is frequently ignored as a type of treatment among the extremely expensive options. A simple main within normal hair loss treatment methods are that the identical food items which are great for your health, are good for your hair. Although hair loss may be caused by many other factors, not enough correct diet will cause thinning hair in most people. Foods which are loaded with protein, lower in carbohydrates, and have decreased excess fat articles can help in maintaining healthful hair as well as preventing hair loss. For instance, efa's, seen in spinach, walnuts, soy products, seafood, sardines, sunflower seed products and also canola acrylic, are important eating essentials valuable in maintaining hair wholesome. The omega-3 and also rr Half a dozen efas contain anti-inflammatory properties that are valuable in maintaining healthier hair. Insufficient amounts of these types of efa's may lead to more rapidly hair loss. A deficiency in nutritional B6 and also vitamin B12 can also result in excessive hair thinning. Food items containing B vitamins, like liver organ, poultry, seafood and soybean are important to healthier hair growth and normal thinning hair treatment. Both vitamin B6 and also vitamin B12 are simply within protein rich foods, which are needed to preserve natural hair growth. Vitamin b are incredibly essential to your diet plan to avoid extreme hair thinning. Certain nutritional vitamins as well as supplements are often essential to recover protein amounts which in turn, are helpful in stopping thinning hair. Growing b vitamin consumption in your diet is an effective method to avoid or perhaps treat hair damage naturally. Alongside the thought of eating healthily regarding vitamins, nutrients and also vitamins and minerals are also the utilization of herbal treatments which are good at preventing hair thinning as a organic thinning hair therapy. One of the herbal remedies producing healthcare head lines will be Saw Palmetto. Although most studies regarding Saw palmetto extract happen to be for your management of prostatic disease, more modern numerous studies have been carried out about its effectiveness for hair thinning. The actual plant has been seen as to operate in eliminating benign prostatic disease by lowering degrees of Dihydrotestosterone, the industry known cause of androgenic alopecia, the medical phrase regarding man or woman routine hair loss. While there isn't any clinical trials supporting this herb's usefulness being a normal hair thinning treatment, there is certainly some dependable investigation proving that it could decrease androgen exercise within

And now, my young Comrades, you must understand one thing: in the year 1919, I took up a struggle which appeared nearly hopeless at the time. An unknown man who undertook to rid a world of resistance, to tear down walls of prejudice. Prejudice at times is worse than divine force. A man took a stand against all the bearers of public life back then, against the parties, against their press, against the whole system of capitalist fabrication of public opinion. I led this struggle until the final seizure of power. You must understand one thing: that at this moment I could have only one wish, namely, that if this war is indeed inevitable, that it still be fought during my lifetime, because I am the man who possesses the greatest authority with the German Volk. And moreover, because I believe that based on the experiences of my life, I am the most able to strengthen the nation in this battle and to lead it into this battle. Thus, once I became aware that England was determined to fight this battle, I did not capitulate, but in an instant determined to do everything to prepare Germany to hold its own in this most difficult struggle for its existence. And my appeal to the German nation was not in vain. I labored in these years to build up armament for the German Volk. I subordinated everything to the one thought: how can Germany be made strong? How can its armament be made powerful? I was determined to do nothing by half-measures, but to stake everything on one throw. I knew that this struggle would determine whether Germany will be or will not be. It is not a question of a system. It is a question of whether these 85 million people, in their national unity, can carry through on their right to life or not. If yes, then the future of Europe belongs to this Volk. If no, then this Volk shall perish, shall sink back, and it will no longer be worthwhile to live in this Volk. Faced with this alternative, I was determined to employ all means-down to the last-in this struggle. The nation understood this. Millions of men never spoke of it. Still all thought the same. And throughout this period, nobody ever reproached me for this enormous mobilization of public means for the one goal: national armament. I also wished that, if the hour was to come and come it would, the German soldier should not set out against the enemy as, regrettably, this has been the case far too often in Germany’s past. This phrase, “the best weapons for the best soldier in the world,” has profound meaning. The best soldier must and will despair once it dawns on him that, in spite of his valor, the effectiveness of his arms does not suffice to force the victory. Therefore, I was determined to do my utmost to secure for us the best arms. And, before German history, I may be faulted on many a thing, but on one topic assuredly not: that I had not done my utmost, what was humanly possible, to prepare the German Volk better for this struggle than, regrettably, it was prepared in the year 1914. In this, I found the support of countless people, men of the state, the Party, and in particular the Wehrmacht. They walked by my side. And thus we were able, in barely seven years, to make the German Wehrmacht once more the world’s best. And, for my person, I have always been convinced that for us Germans there are only two possibilities: either we are no soldiers or we are the world’s best. There is no in-between. Adolf Hitler - speech at the annual rally of young officer cadets at the Berlin Sportpalast December 18, 1940

Then if it is denied that the unity at that level is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, rather that every one of the religions at the level of ordinary existence is not part of a whole, but is a whole in itself-then the 'unity' that is meant is 'oneness' or 'sameness' not really of religions, but of the God of religions at the level of transcendence (i.e. esoteric), implying thereby that at the level of ordinary existence (i.e. exoteric), and despite the plurality and diversity of religions, each religion is adequate and valid in its own limited way, each authentic and conveying limited though equal truth. The notion of a plurality of truth of equal validity in the plurality and diversity of religion is perhaps aligned to the statements and general conclusions of modern philosophy and science arising from the discovery of a pluraity and diversity of laws governing the universe having equal validity each in its own cosmological system. The trend to align modern scientific discovery concerning the systems of the universe with corresponding statements applied to human society, cultural traditions,and values is one of the characteristic features of modernity. The position of those who advocate the theory of the transcendent unity of religions is based upon the assumption that all religions, or the major religions of mankind, are revealed religions. They assume that the universality and transcendence of esotericism validates their theory, which they 'discovered' after having acquainted themselves with the metaphysics of Islam. In their understanding of this metaphysics of the transcendent unity of existence, they further assume that the transcendent unity of religions is already implied. There is grave error in all their assumptions, and the phrase 'transcendent unity of religions' is misleading and perhaps meant to be so for motives other than the truth. Their claim to belief in the transecendent unity of religions is something suggested to them inductively by the imagination and is derived from intellectual speculation and not from actual experience. If this is denied, and their claim is derived from the experience of others, then again we say that the sense of 'unity' experienced is not of religions, but of varying degrees of individual religious experience which does not of neccesity lead to the assumption that the religions of inviduals who experienced such 'unity', have truth of equal validity as revealed religions at the level of ordinary existence. Moreover, as already pointed out, the God of that experience is recognized as the rabb, not the ilah of revealed religion. And recognizing Him as the rabb does not necessarily mean that acknowledging Him in true submission follows from that recognition, for rebellion, arrogance, and falsehood have their origin in that very realm of transcendence. There is only one revealed religion. There is only one revealed religion. It was the religion conveyed by all the earlier Prophets, who were sent to preach the message of the revelation to their own people in accordance with the wisdom and justice of the Divine plan to prepare the peoples of the world for the reception of the religion in its ultimate and consummate form as a Universal Religion at the hands of the last Prophet, who was sent to convey the message of the revelation not only to his own people, but to mankind as a whole. The essential message of the revelation was always the same: to recognize and acknowledge and worship the One True and Real God (ilah) alone, without associating Him with any partner, rival, or equal, nor attributing a likeness to Him; and to confirm the truth preached by the earlier Prophets as well as to confirm the final truth brought by the last Prophet as it was confirmed by all the Prophets sent before him.

What did John have in mind in referring to that “great city”? Tonight’s broadcast news will use phrases like this: “Washington strongly reacted today to Moscow’s invasion of Georgia…,” or “London today took sharp exception to the bombing in Jerusalem…” Nations are frequently referred to, particularly by other countries, by the name of their capital city or a leading prominent city.

Born into slavery in Ulster County, New York, in the last years of the eighteenth century, Sojourner Truth escaped from bondage and became a stirring advocate for abolition and for the rights of women. Sojourner Truth, Elizabeth Cady Stanton, Frederick Douglass: Their voices, articulating the feelings of innumerable others, ultimately prevailed in the causes of emancipation and of suffrage. It took presidential action to make things official—a Lincoln to free the slaves, a Wilson to support the women’s suffrage amendment, a Lyndon Johnson to finish the fight against Jim Crow—but without the voices from afar, there would have been no chorus of liberty. The lesson: The work of reformers—long, hard, almost unimaginably difficult work—can lead to progress and a broader understanding of who is included in the phrase “We, the People” that opened the Preamble of the Constitution. And that work unfolds still.

11 — I have explained where Wagner belongs—not in the history of music. What does he signify nevertheless in that history? The emergence of the actor in music: a capital event that invites thought, perhaps also fear. In a formula: "Wagner and Liszt."— Never yet has the integrity of musicians, their "authenticity," been put to the test so dangerously. One can grasp it with one's very hands: great success, success with the masses no longer sides with those who are authentic,—one has to be an actor to achieve that!— Victor Hugo and Richard Wagner—they both prove one and the same thing: that in declining civilizations, wherever the mob is allowed to decide, genuineness becomes superfluous, prejudicial, unfavorable. The actor, alone, can still kindle great enthusiasm.— And thus it is his golden age which is now dawning—his and that of all those who are in any way related to him. With drums and fifes, Wagner marches at the head of all artists in declamation, in display and virtuosity. He began by convincing the conductors of orchestras, the scene-shifters and stage-singers, not to forget the orchestra:—he "redeemed" them from monotony .... The movement that Wagner created has spread even to the land of knowledge: whole sciences pertaining to music are rising slowly, out of centuries of scholasticism. As an example of what I mean, let me point more particularly to Riemann's [Hugo Riemann (1849-1919): music theoretician] services to rhythmic; he was the first who called attention to the leading idea in punctuation—even for music (unfortunately he did so with a bad word; he called it "phrasing"). All these people, and I say it with gratitude, are the best, the most respectable among Wagner's admirers—they have a perfect right to honor Wagner. The same instinct unites them with one another; in him they recognize their highest type, and since he has inflamed them with his own ardor they feel themselves transformed into power, even into great power. In this quarter, if anywhere, Wagner's influence has really been beneficial. Never before has there been so much thinking, willing, and industry in this sphere. Wagner endowed all these artists with a new conscience: what they now exact and obtain from themselves, they had never extracted before Wagner's time—before then they had been too modest. Another spirit prevails on the stage since Wagner rules there: the most difficult things are expected, blame is severe, praise very scarce—the good and the excellent have become the rule. Taste is no longer necessary, nor even is a good voice. Wagner is sung only with ruined voices: this has a more "dramatic" effect. Even talent is out of the question. Expressiveness at all costs, which is what the Wagnerian ideal—the ideal of décadence—demands, is hardly compatible with talent. All that is required for this is virtue—that is to say, training, automatism, "self-denial." Neither taste, voices, nor gifts: Wagner's stage requires one thing only—Teutons! ... Definition of the Teuton: obedience and long legs ... It is full of profound significance that the arrival of Wagner coincides in time with the arrival of the "Reich": both actualities prove the very same thing: obedience and long legs.— Never has obedience been better, never has commanding. Wagnerian conductors in particular are worthy of an age that posterity will call one day, with awed respect, the classical age of war. Wagner understood how to command; in this, too, he was the great teacher. He commanded as the inexorable will to himself, as lifelong self-discipline: Wagner who furnishes perhaps the greatest example of self-violation in the history of art (—even Alfieri, who in other respects is his next-of-kin, is outdone by him. The note of a Torinese). 12 The insight that our actors are more deserving of admiration than ever does not imply that they are any less dangerous ... But who could still doubt what I want,—what are the three demands for which my my love of art has compelled me?

awareness of one's being-toward-disability (to transpose a Heideggerian turn of phrase) may provide the impetus to critically examine one's personal relationship to the possibility of disability and the meaning of disability in a broader social context. This can translate into the idea that "we are all disabled somehow," and lead to a call to abandon the us/them dichotomy that defines so many discussions of intellectual disability.

To keep track of your effectiveness at this, every three months you may want to take a moment to write down your answer to this question: what percentage of your day do you experience a feeling of self-efficacy, that optimistic, positive, challenged-yet-confident, authentic feeling? Phrased more simply, what percentage of your day do you spend doing those things you really like to do?

Fear-based, angry churches become defensive. There is a need to defend their turf. A territorial mindset takes over. You will start to hear phrases like “stealing sheep” in reference to people going to different churches. Stealing sheep? Are you kidding me? They are not your sheep. People belong to Jesus, and if He wants to move His sheep around to different pastures so they can grow and be used in new ways, then that is His business. One of the worst things a church could ever do is attempt to hold onto someone that God is leading away. It is cruel, confusing and crippling.