Legal Inspirational Quotes

Seize something wonderful; don't lose your chance waiting for it to become legal.

I wonder how much the general population of this country know that the legal system has far more to do with playing a good hand of poker than it does with justice.

To dream in doctrines, how tidy!

Were these boys in their right minds? Here were two boys with good intellect, one eighteen and one nineteen. They had all the prospects that life could hold out for any of the young; one a graduate of Chicago and another of Ann Arbor; one who had passed his examination for the Harvard Law School and was about to take a trip in Europe,--another who had passed at Ann Arbor, the youngest in his class, with three thousand dollars in the bank. Boys who never knew what it was to want a dollar; boys who could reach any position that was to boys of that kind to reach; boys of distinguished and honorable families, families of wealth and position, with all the world before them. And they gave it all up for nothing, for nothing! They took a little companion of one of them, on a crowded street, and killed him, for nothing, and sacrificed everything that could be of value in human life upon the crazy scheme of a couple of immature lads. Now, your Honor, you have been a boy; I have been a boy. And we have known other boys. The best way to understand somebody else is to put yourself in his place. Is it within the realm of your imagination that a boy who was right, with all the prospects of life before him, who could choose what he wanted, without the slightest reason in the world would lure a young companion to his death, and take his place in the shadow of the gallows? ...No one who has the process of reasoning could doubt that a boy who would do that is not right. How insane they are I care not, whether medically or legally. They did not reason; they could not reason; they committed the most foolish, most unprovoked, most purposeless, most causeless act that any two boys ever committed, and they put themselves where the rope is dangling above their heads.... Why did they kill little Bobby Franks? Not for money, not for spite; not for hate. They killed him as they might kill a spider or a fly, for the experience. They killed him because they were made that way. Because somewhere in the infinite processes that go to the making up of the boy or the man something slipped, and those unfortunate lads sit here hated, despised, outcasts, with the community shouting for their blood. . . . I know, Your Honor, that every atom of life in all this universe is bound up together. I know that a pebble cannot be thrown into the ocean without disturbing every drop of water in the sea. I know that every life is inextricably mixed and woven with every other life. I know that every influence, conscious and unconscious, acts and reacts on every living organism, and that no one can fix the blame. I know that all life is a series of infinite chances, which sometimes result one way and sometimes another. I have not the infinite wisdom that can fathom it, neither has any other human brain

Law firms can create environments for abusive relationships. This is especially true if an attorney has no self-direction, has no independent means of financial support, and has massive student loan indebtedness. You've basically made yourself an indentured servant.

The lesson I have to teach is this: Leave all creative energies uninhibited. Merely organize society to act in harmony with this lesson. Let society's legal apparatus remove all obstacles the best it can. Permit these creative know-hows freely to flow. Have faith that free men and women will respond to the Invisible Hand. This faith will be confirmed. I, Pencil, seemingly simple though I am, offer the miracle of my creation as testimony that this is a practical faith, as practical as the sun, the rain, a cedar tree, the good earth.

By the time that Hitler rose to power, the United States “was not just a country with racism,” Whitman, the Yale legal scholar, wrote. “It was the leading racist jurisdiction—so much so that even Nazi Germany looked to America for inspiration.” The Nazis recognized the parallels even if many Americans did not.

Just start somewhere," Dr. Marshall had said to me as I ground a banana-pineapple one to bits between my teeth. "It doesn't have to be at the beginning." She'd pulled her legs up, Indian-style, letting the legal pad she'd been holding drop to the floor. "I thought everything always had to start at the beginning," I said. "Not in this room," she said easily. "Go ahead, Caitlin. Just tell me one thing. It gets easier, I promise. The first thing is always the hardest." I looked down at my hands, stained mildly red from the particularly sticky watermelon Rancher. "Okay," I said, reaching forward to take another one out of the bowl, just in case. She was already sitting back in her chair, readying herself for whatever glimpse I would give her into the mess I'd become. "What was the name of Pygmalion's sister?" She blinked, twice, obviously surprised. "Ummm," she said, keeping her eyes on me. "I don't know." "Rogerson did," I told her. "Rogerson knew everything.

Big Cabinet meeting on our program through Justice dept. to wipe out legal discriminations against women. We've changed 27 laws, have 60 more in process & today approved some more.

Change cannot and will not happen overnight. But the intent to evolve will produce opportunities for growth.

Your brain is run by information generated by nations, religions, ethnic groups, and other groups whose goals are perhaps not the same as yours. How long are you going to let this go on? You haven't signed a legally binding lease with any of these people or groups. You can recover your brain as soon as you decide to. Our brains are to be used by us, and only us, to facilitate the growth of our souls.

I believe that there is something in all of us that is seeking expression, that wants to be heard, that wants to be accepted and respected and loved. We each express ourselves in different ways - through manipulation or domination, through receiving and giving pain, through crying, through loving, through giving hope and inspiration to others. We are all seeking the same thing - expression of who we are and what we want from this life.

The years of guilt are over. We will not apologize for our achievements. Our history cannot be used as a weapon against us. No one can claim that have legal claims against us. Our glorious past makes us proud and happy. What we have done in the past today inspires us for even greater achievements tomorrow. Those who feel that we have hurt them should feel happy that they are still alive.

Plato forbids children wine till eighteen years of age, and to get drunk till forty; but, after forty, gives them leave to please themselves, and to mix a little liberally in their feasts the influence of Dionysos, that good deity who restores to younger men their gaiety and to old men their youth...fit to inspire old men with mettle to divert themselves in dancing and music; things of great use, and that they dare not attempt when sober.

Words change meaning over time, and often in unpredictable ways. Queen Anne is said (probably apocryphally) to have commented about Sir Christopher Wren's architecture at St. Paul's Cathedral that it was "awful, artificial, and amusing"—by which she meant that it was awe-inspiring, highly artistic, and thought-provoking.

Moral obligations verses Legal obligations. Legally, you must abide by the laws of the land or face the consequences of being fined, imprisoned or both. Moral obligations tend to lean more towards a spiritual nature of a person. Some people perform immoral acts because legally there are no consequences. Morals birth in the heart of the individual. Moral characteristics are developed at an early age and continue into adulthood. It's a disgrace to neglect having good moral character.

Make time to relax, you are legally entitled to take a break, so what’s stopping you?

Just because something is legal doesn't always make it right.

Genius does not need to be validated, it just needs a legal pad and a pen.

Women and ocean have that undulating factor to draw one to the state of peace or chaos within. It all depends on their mood!

Aristotle thought earthquakes were caused by winds trapped in subterranean caves. We’re more scientific now, we know it’s just five guys fracking the fuck out of the world while it’s still legal.

No specification is necessary—to add or subtract or divide is in vain. Little or big, learned or unlearned, white or black, legal or illegal, sick or well, from the first inspiration down the windpipe to the last expiration out of it, all that a male or female does that is vigorous and benevolent and clean is so much sure profit to him or her in the unshakable order of the universe and through the whole scope of it for ever.

If you can see it, you can be it. If you have inspiring partnership to support you on the way. If you're always learning and you're giving back so that others can learn from you too, then you're always growing and moving forwards.

Today, Medina is simultaneously the archetype of Islamic democracy and the impetus for Islamic militancy. Islamic Modernists like the Egyptian writer and political philosopher Ali Abd ar-Raziq (d. 1966) pointed to Muhammad’s community in Medina as proof that Islam advocated the separation of religious and temporal power, while Muslim extremists in Afghanistan and Iran have used the same community to fashion various models of Islamic theocracy. In their struggle for equal rights, Muslim feminists have consistently drawn inspiration from the legal reforms Muhammad instituted in Medina, while at the same time, Muslim traditionalists have construed those same legal reforms as grounds for maintaining the subjugation of women in Islamic society. For some, Muhammad’s actions in Medina serve as the model for Muslim-Jewish relations; for others, they demonstrate the insurmountable conflict that has always existed, and will always exist, between the two sons of Abraham. Yet regardless of whether one is labeled a Modernist or a Traditionalist, a reformist or a fundamentalist, a feminist or a chauvinist, all Muslims regard Medina as the model of Islamic perfection. Simply put, Medina is what Islam was meant to be.

By the time that Hitler rose to power, the United States "was not just a country with racism," Whitman, the Yale legal scholar wrote. "It was the leading racist jurisdiction - so much so that even Nazi Germany looked to American for inspiration." The Nazis recognized the parallels event if many Americans did not.

To illustrate toaster righteousness, let’s say God decides to use toasters to spread His messages. He incorporates his love into an LLC called God’s Toasters, LLC. Toasters are now the legal and spiritual messengers of God. Different toaster brands are made all over the world. It doesn’t matter where the toasters are introduced in the world, some people support them and others oppose them. It is God’s will to have different toasters made in different countries. Toaster Righteousness comes into play when people start believing that if we do not eat a specific bread recipe and shaped bread, we cannot receive authentic holy toast. Exceptions are made with pita lovers, but everyone else in the world is doomed to live in eternal burnt-toast hell, not golden-brown toast heaven. Throughout history, bread is a staple of peoples’ diets. The introduction of toasters is supposed to support show us how to eat bread better, being grateful for the bread we are given, sharing toast with one’s neighbor, and not killing in the name of bread.

Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.

Well, at least you are going to do the right thing and stand by the marriage." "Which isn't even a legal one," Richard pointed out, and then his eyes widened. "What if she is with child from last night's tumblings? Technically, the child would be illegitimate." Daniel grimaced at the thought, but tried to soothe him. "Well, one time isn't likely to bring about a child." "True,but it wasn't one time," Richard muttered. "Well even two..." Daniel began, but then noted his expression and instead asked, "Three?" Richard stared back silently. "Four?" he asked with disbelief. Richard remained silent. "Oh." Daniel sat back in his seat, somewhat impressed, but mostly envious as he imagined having Suzette five times or more, each time in different places and positions and...Giving his head a shake, he muttered, "Well, she must be very...er...inspiring. We must just hope she is not equally fertile." When Richard's shoulders slumped, he added, "Or you could marry her to ensure everything was legal." "We are already supposed to be married. How the devil do I explain the need to marry again?" Richard asked with disgust.

While Humans of Cannabis in a Renaissance of Hope is filled with stories of hope, it is also a reminder of the work that remains. Thousands of people remain incarcerated in the United States for cannabis-related offenses, even as legalization sweeps across the country. The fight for justice and equity is far from over. My hope is that this book inspires readers to see cannabis not as a divisive issue but as a unifying force. Whether you are passionate about medical miracles, criminal justice reform, or community healing, these stories demonstrate the profound impact of this plant.

No sooner had I finished reading the letter than I liberally cursed Peña Sombra and his respectful passion. ‘You wretched, preposterous, mad demon! You Lucifer! Why did the bull which you killed before our very eyes not tear your stomach out? Your cursed respect has caused the death of my husband and my sister. You have condemned me to spend my life in tears and poverty and now you dare to ask for the hand of a ten-month-old infant in marriage. Let heaven … Let …’ Well, I gave vent to everything that my anger inspired me to say and then I went to Segovia and legalized Don Sancho’s letter.

There is a growing intolerance of inadequate images of the Absolute. This is a healthy iconoclasm, since the idea of God has been used in the past to disastrous effect. One of the most characteristic new developments since the 1970s has been the rise of a type of religiosity that we usually call “fundamentalism” in most of the major world religions, including the three religions of God. A highly political spirituality, it is literal and intolerant in its vision. In the United States, which has always been prone to extremist and apocalyptic enthusiasm, Christian fundamentalism has attached itself to the New Right. Fundamentalists campaign for the abolition of legal abortion and for a hard line on moral and social decency. Jerry Falwell’s Moral Majority achieved astonishing political power during the Reagan years. Other evangelists such as Maurice Cerullo, taking Jesus’ remarks literally, believe that miracles are an essential hallmark of true faith. God will give the believer anything that he asks for in prayer. In Britain, fundamentalists such as Colin Urquhart have made the same claim. Christian fundamentalists seem to have little regard for the loving compassion of Christ. They are swift to condemn the people they see as the “enemies of God.” Most would consider Jews and Muslims destined for hellfire, and Urquhart has argued that all oriental religions are inspired by the devil.

very nature of his ailment continues to baffle me, and baffle us all. What is the source of this abnormality? Everywhere we observe plants, animals, systems with a core. Every flower has its seed. Every animal its heart. Every masterpiece its inspiration. Yet the answers I seek elude me. There is a root somewhere in his brain, a twisted root that sprouts madness and malice. I will find it. No matter the cost, no matter the difficulty, I will find it. I will live a truly great life. My colleagues will no doubt hang me metaphorically, but I say let them hang. Legality, morality, sympathy aside, I will pull madness out by its black root, and I will leave a legacy no man, however sanctimonious, can fault. A truly great life. That is what humanity deserves. Not an average life, not even a normal one—a life in which genius is not an anomaly but an expectation. But to achieve such things

Paul’s opponents in Galatia believed that Jesus’s heroic death and resurrection had inspired a spiritual renewal movement within Israel; they advocated continuity with the past. But Paul believed that with the cross something entirely new had come into the world.7 By raising Jesus, a criminal condemned by Roman law, God had taken the shocking step of embracing what the Torah deemed defiled. Jewish law decreed: “Cursed is everyone who is hanged on a gibbet”; by accepting this shameful death, Jesus had made himself legally profane, voluntarily becoming an abomination. But by raising him to the highest place in Heaven, God had vindicated Jesus, cleared him of all guilt, and in the process declared Roman law null and void and the Torah’s categories of purity and impurity no longer valid. As a result, gentiles, hitherto ritually unclean, could also inherit the blessings promised to Abraham without becoming subject to Jewish law.

Although we can understand how people who were part of a widely disliked minority group might think that they were assailed by the devil, the idea is still dangerous. We should be worried by a powerful church that sees its dissenters as inspired by Satan. The Christians who lived during the reign of the emperor Constantine and later did not extend to pagans the toleration they had asked for generations before. They destroyed pagan shrines and temples, and stories of Christian mobs attacking Roman prefects and swarming around pagan religious centers are surprisingly common. With the legalization of Christianity, Christians turned—in the words of historian Hal Drake—from lambs into lions.53 Their violence was legitimized by the fact that they were Christian and in a martyr-led war against Satan. There was, for some, no difference between dying as a martyr under Decius and dying while trying to destroy a pagan temple. In the words of the fifth-century monk Shenoute, “There is no crime for those who have Christ.”54

We live in a world where we have to sacrifice our comfort for the sake of others. Where we have to go an extra mile to meet others' needs. Where we have to dig deep in our resources to please others. I have gone out of my comfort zone for some people. Some people have gone out of their comfort zone for me. And I'm grateful. It's life. It's a common thing. There is no right or wrong to this behaviour. We do it because either we want to or that we must. By the way, our self-sacrificing service can be unhealthy to us. Some people burn themselves down trying to keep others warm. Some break their backs trying to carry the whole world. Some break their bones trying to bend backwards for their loved ones. All these sacrifices are, sometimes, not appreciated. Usually we don't thank the people who go out of their comfort zone to make us feel comfortable. Again, although it's not okay, it's a common thing. It's another side of life. To be fair, we must get in touch with our humanity and show gratitude for these sacrifices. We owe it to so many people. And sometimes we don't even realise it. Thanks be to God for forgiving our sins — which we repeat. Thanks to our world leaders and the activists for the work that they do to make our economic life better. Thanks to our teachers, lecturers, mentors, and role models for shaping our lives. Thanks to our parents for their continual sacrifices. Thanks to our friends for their solid support. Thanks to our children, nephews, and nieces. They allow us to practise discipline and leadership on them. Thanks to the doctors and nurses who save our lives daily. Thanks to safety professionals and legal representatives. They protect us and our possessions. Thanks to our church leaders, spiritual gurus and guides, and meditation partners. They shape our spiritual lives. Thanks to musicians, actors, writers, poets, and sportspeople for their entertainment. Thanks to everyone who contributes in a positive way to our society. Whether recognised or not. Thank you. Thank you. Thank you!

THE HERO CODE 1. I will always strive to be COURAGEOUS; to take one step forward as I confront my fears. 2. I will work to be HUMBLE; to recognize the limits of my intellect, my understanding, and my power. 3. I will learn to SACRIFICE by giving a little of my time, my talent, and my treasure to those in need. 4. I will be a person of INTEGRITY; every decision I make and every action I take will be moral, legal, and ethical. 5. I will be kind and COMPASSIONATE to at least one person every single day and expect nothing in return. 6. I will never give up on matters that are important to me, my family, my country, or my faith. I will PERSEVERE. 7. Whatever job I am given, whatever DUTY I am bound by, I will do it to the best of my ability. 8. I will use my unique talents to inspire others and give them HOPE that tomorrow will be a better day. 9. I will use HUMOR to comfort others, and never be afraid to laugh at myself. 10. No matter how great or small the offense against me, I will try to FORGIVE. I will be the victor, not the victim.

The Sun ran a correction for their porn story. In a tiny box, on page two, where no one would see it. What did it matter? The damage had been done. Plus it cost Meg tens of thousands of dollars in legal fees. I rang Pa yet again. Don’t read it, darling— I cut him off. I wasn’t about to hear that nonsense again. Also, I wasn’t a boy anymore. I tried a new argument. I reminded Pa that these were the same shoddy bastards who’d been portraying him as a clown all his life, ridiculing him for sounding the alarm about climate change. These were his tormentors, his bullies, and now they were tormenting and bullying his son and his son’s girlfriend—did that not inspire his outrage? Why have I got to beg you, Pa? Why is this not already a priority for you? Why is this not causing you anguish, keeping you up at night, that the press are treating Meg like this? You adore her, you told me so yourself. You bonded over your shared love of music, you think she’s funny and witty, and impeccably mannered, you told me—so why, Pa? Why? I couldn’t get a straight answer. The conversation went in circles and when we hung up I felt—abandoned.

Now that Mexicans can retain their nationality, activist groups encourage them to naturalize and become active in Hispanic causes. There was a huge push in 2007 to naturalize in time for the 2008 elections. Newspapers and television joined church groups and Hispanic activists in a campaign called Ya Es Hora. ¡Ciudadanía! (It’s time. Citizenship!). La Opinión, a Los Angeles newspaper, published full-page advertisements explaining how to apply for citizenship, and the Spanish-language network Univision’s KMEX television station in Los Angeles promoted citizenship workshops on the air. A popular radio personality named Eddie Sotelo ran a call-in contest called “Who Wants to be a Citizen?” in which listeners could win prizes by answering questions from the citizenship exam. In 2008, Janet Murguia, president of La Raza, was frank about why she was part of a widespread effort to register Hispanics to vote: She wanted them to “help shape the political landscape.” In California, where 300,000 people—overwhelmingly Hispanic—were naturalized in 2008, whites were expected to be a minority of the electorate in 2026. Joanuen Llamas, who immigrated legally in 1998, naturalized in 2008 after attending the massive 2006 demonstrations in support of illegal aliens. She said she was inspired by one of the pro-amnesty slogans she had heard: “Today we march, tomorrow we vote.” Hispanics like her are not naturalizing because they love America but because they want to change it.

The weaker sex has in no previous age been treated with so much respect by men as at present — this belongs to the tendency and fundamental taste of democracy, in the same way as disrespectfulness to old age — what wonder is it that abuse should be immediately made of this respect? They want more, they learn to make claims, the tribute of respect is at last felt to be well-nigh galling; rivalry for rights, indeed actual strife itself, would be preferred: in a word, woman is losing modesty. And let us immediately add that she is also losing taste. She is unlearning to fear man: but the woman who 'unlearns to fear' sacrifices her most womanly instincts. That woman should venture forward when the fear-inspiring quality in man — or more definitely, the man in man — is no longer either desired or fully developed, is reasonable enough and also intelligible enough; what is more difficult to understand is that precisely thereby — woman deteriorates. This is what is happening nowadays: let us not deceive ourselves about it! Wherever the industrial spirit has triumphed over the military and aristocratic spirit, woman strives for the economic and legal independence of a clerk: ''woman as clerkess' is inscribed on the portal of the modern society which is in course of formation. While she thus appropriates new rights, aspires to be 'master,' and inscribes 'progress' of woman on her flags and banners, the very opposite realises itself with terrible obviousness: woman retrogrades.

As the scandal spread and gained momentum, Cardinal Law found himself on the cover of Newsweek, and the Church in crisis became grist for the echo chamber of talk radio and all-news cable stations. The image of TV reporters doing live shots from outside klieg-lit churches and rectories became a staple of the eleven o’clock news. Confidentiality deals, designed to contain the Church’s scandal and maintain privacy for embarrassed victims, began to evaporate as those who had been attacked learned that the priests who had assaulted them had been put in positions where they could attack others too. There were stories about clergy sex abuse in virtually every state in the Union. The scandal reached Ireland, Mexico, Austria, France, Chile, Australia, and Poland, the homeland of the Pope. A poll done for the Washington Post, ABC News, and Beliefnet.com showed that a growing majority of Catholics were critical of the way their Church was handling the crisis. Seven in ten called it a major problem that demanded immediate attention. Hidden for so long, the financial price of the Church’s negligence was astonishing. At least two dioceses said they had been pushed to the brink of bankruptcy after being abandoned by their insurance companies. In the past twenty years, according to some estimates, the cost to pay legal settlements to those victimized by the clergy was as much as $1.3 billion. Now the meter was running faster. Hundreds of people with fresh charges of abuse began to contact lawyers. By April 2002, Cardinal Law was under siege and in seclusion in his mansion in Boston, where he was heckled by protesters, satirized by cartoonists, lampooned by late-night comics, and marginalized by a wide majority of his congregation that simply wanted him out. In mid-April, Law secretly flew to Rome, where he discussed resigning with the Pope.

An implicit assumption in many normative debates is that private solutions cannot be relied upon for complex problems. Can private governance facilitate cooperation in sophisticated transactions, in large groups, in heterogeneous populations, under conditions of anonymity, or across long distances? Or will problems such as free riding and prisoners’ dilemmas lead to market failure? All of these are empirical questions whose answers are usually assumed rather than investigated. Yet mechanisms of private governance are far more ubiquitous and far more powerful than commonly assumed. Mechanisms of private governance work in small and large groups, among friends and strangers, in ancient and modern societies, and for simple and extremely complex transactions. They often exist alongside, and in many cases in spite of, government legal efforts, and most of the time they are totally missed. The more that private governance solves problems behind the scenes, the more people overlook it and misattribute order to the state. Milton Friedman, for example, recognizes that private rule enforcement could work, but considers it rare: “I look over history, and outside of perhaps Iceland, where else can you find any historical examples of that kind of a system developing?” (Doherty and Friedman, 1995).3 After reading this book, I hope Friedman would answer instead that private order is all around us. Private governance is everywhere and responsible for creating order not just in basic markets but also in the world’s most sophisticated markets, including futures and advanced derivatives markets. If the success of private governance were limited to the examples in this book, the track record should be rated superb. Yet they are a fraction of what has worked and will work in the future. I hope this research inspires others to document some of the countless mechanisms that have made markets as robust as they are. Research in private governance not only

I WANT TO end this list by talking a little more about the founding of Pixar University and Elyse Klaidman’s mind-expanding drawing classes in particular. Those first classes were such a success—of the 120 people who worked at Pixar then, 100 enrolled—that we gradually began expanding P.U.’s curriculum. Sculpting, painting, acting, meditation, belly dancing, live-action filmmaking, computer programming, design and color theory, ballet—over the years, we have offered free classes in all of them. This meant spending not only the time to find the best outside teachers but also the real cost of freeing people up during their workday to take the classes. So what exactly was Pixar getting out of all of this? It wasn’t that the class material directly enhanced our employees’ job performance. Instead, there was something about an apprentice lighting technician sitting alongside an experienced animator, who in turn was sitting next to someone who worked in legal or accounting or security—that proved immensely valuable. In the classroom setting, people interacted in a way they didn’t in the workplace. They felt free to be goofy, relaxed, open, vulnerable. Hierarchy did not apply, and as a result, communication thrived. Simply by providing an excuse for us all to toil side by side, humbled by the challenge of sketching a self-portrait or writing computer code or taming a lump of clay, P.U. changed the culture for the better. It taught everyone at Pixar, no matter their title, to respect the work that their colleagues did. And it made us all beginners again. Creativity involves missteps and imperfections. I wanted our people to get comfortable with that idea—that both the organization and its members should be willing, at times, to operate on the edge. I can understand that the leaders of many companies might wonder whether or not such classes would truly be useful, worth the expense. And I’ll admit that these social interactions I describe were an unexpected benefit. But the purpose of P.U. was never to turn programmers into artists or artists into belly dancers. Instead, it was to send a signal about how important it is for every one of us to keep learning new things. That, too, is a key part of remaining flexible: keeping our brains nimble by pushing ourselves to try things we haven’t tried before. That’s what P.U. lets our people do, and I believe it makes us stronger.

If the claims of the papacy cannot be proven from what we know of the historical Peter, there are, on the other hand, several undoubted facts in the real history of Peter which bear heavily upon those claims, namely: 1. That Peter was married, Matt. 8:14, took his wife with him on his missionary tours, 1 Cor. 9:5, and, according to a possible interpretation of the "coëlect" (sister), mentions her in 1 Pet. 5:13. Patristic tradition ascribes to him children, or at least a daughter (Petronilla). His wife is said to have suffered martyrdom in Rome before him. What right have the popes, in view of this example, to forbid clerical marriage?  We pass by the equally striking contrast between the poverty of Peter, who had no silver nor gold (Acts 3:6) and the gorgeous display of the triple-crowned papacy in the middle ages and down to the recent collapse of the temporal power. 2. That in the Council at Jerusalem (Acts 15:1–11), Peter appears simply as the first speaker and debater, not as president and judge (James presided), and assumes no special prerogative, least of all an infallibility of judgment. According to the Vatican theory the whole question of circumcision ought to have been submitted to Peter rather than to a Council, and the decision ought to have gone out from him rather than from "the apostles and elders, brethren" (or "the elder brethren," 15:23). 3. That Peter was openly rebuked for inconsistency by a younger apostle at Antioch (Gal. 2:11–14). Peter’s conduct on that occasion is irreconcilable with his infallibility as to discipline; Paul’s conduct is irreconcilable with Peter’s alleged supremacy; and the whole scene, though perfectly plain, is so inconvenient to Roman and Romanizing views, that it has been variously distorted by patristic and Jesuit commentators, even into a theatrical farce gotten up by the apostles for the more effectual refutation of the Judaizers! 4. That, while the greatest of popes, from Leo I. down to Leo XIII. never cease to speak of their authority over all the bishops and all the churches, Peter, in his speeches in the Acts, never does so. And his Epistles, far from assuming any superiority over his "fellow-elders" and over "the clergy" (by which he means the Christian people), breathe the spirit of the sincerest humility and contain a prophetic warning against the besetting sins of the papacy, filthy avarice and lordly ambition (1 Pet. 5:1–3). Love of money and love of power are twin-sisters, and either of them is "a root of all evil." It is certainly very significant that the weaknesses even more than the virtues of the natural Peter—his boldness and presumption, his dread of the cross, his love for secular glory, his carnal zeal, his use of the sword, his sleepiness in Gethsemane—are faithfully reproduced in the history of the papacy; while the addresses and epistles of the converted and inspired Peter contain the most emphatic protest against the hierarchical pretensions and worldly vices of the papacy, and enjoin truly evangelical principles—the general priesthood and royalty of believers, apostolic poverty before the rich temple, obedience to God rather than man, yet with proper regard for the civil authorities, honorable marriage, condemnation of mental reservation in Ananias and Sapphira, and of simony in Simon Magus, liberal appreciation of heathen piety in Cornelius, opposition to the yoke of legal bondage, salvation in no other name but that of Jesus Christ.

It is more informative how we treat things with no defined legal rights, than how we treat things with legal rights.

An intellectual human being would back up arguments with reliable evidence in order to adequately defend his or her position in debates, court cases or academia settings.

Without a fundamental commitment to the truth—especially in our public institutions and those who lead them—we are lost. As a legal principle, if people don’t tell the truth, our justice system cannot function and a society based on the rule of law begins to dissolve. As a leadership principle, if leaders don’t tell the truth, or won’t hear the truth from others, they cannot make good decisions, they cannot themselves improve, and they cannot inspire trust among those who follow them.

Because it was relatively small and owned so much, the Roman landowning elite was potentially highly vulnerable to attack from the many who were less fortunate. And when all the bullshit about rational, divinely inspire social order is put to one side, Roman law was all about defining and protecting property rights, so that the state-generated and state-supported legal system was the basic prop of the established elite’s social dominance. This indeed was the quid pro quo which made them willing to raise and pay over taxation in return.

Without a fundamental commitment to the truth—especially in our public institutions and those who lead them—we are lost. As a legal principle, if people don’t tell the truth, our justice system cannot function and a society based on the rule of law begins to dissolve. As a leadership principle, if leaders don’t tell the truth, or won’t hear the truth from others, they cannot make good decisions, they cannot themselves improve, and they cannot inspire trust among those who follow them.

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Every morning and evening at Lakefield, the fruit bats would come and go from the trees near our campsite. During the day, you could hear them in the distance as they squabbled over territory. Each fruit bat wanted to jockey for the best position on a branch. But when evening came, as if by silent agreement, all the bats knew to fly off at the same time. Steve grabbed me and the kids one evening just at dusk, and we went out into the river to watch the bats. I would rank that night as one of the most incredible experiences of my life, right up there with catching crocs and swimming with manatees. Sitting at dusk with the kids in the boat, all of a sudden the trees came alive. The bats took flight, skimming over the water to delicately dip for a drink, flying directly over our heads. It was as if we had gone back in time and pterodactyls flew once again. It was such an awe-inspiring event that we all fell quiet, the children included. The water was absolutely still, like an inky mirror, almost like oil. Not a single fish jumped, not a croc moved. All we heard were the wings of these ancient mammals in the darkening sky. We lay quietly in the bottom of the boat, floating in the middle of this paradise. We knew that we were completely and totally safe. We were in a small dinghy in the middle of some of the most prolifically populated crocodile water, yet we were absolutely comfortable knowing that Steve was there with us. “One day, babe,” Steve said softly to me, “we’ll look back on wildlife harvesting projects and things like croc farming the same way we look back on slavery and cannibalism. It will be simply an unbelievable part of human history. We’ll get so beyond it that it will be something we will never, ever return to.” “We aren’t there yet,” I said. He sighed. “No, we aren’t.” I thought of the sign Steve had over his desk back home. It bore the word “warrior” and its definition: “One who is engaged in battle.” And it was a battle. It was a battle to protect fragile ecosystems like Lakefield from the wildlife perpetrators, from people who sought to kill anything that could turn a profit. These same people were out collecting croc eggs and safari-hunting crocodiles. They were working to legalize a whole host of illicit and destructive activities. They were lobbying to farm or export everything that moved, from these beautiful fruit bats we were watching, to magpie geese, turtles, and even whales.

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Yet the interests of the international statesman may not always align with the ‘national interest’, particularly if the statesman is now also a member of some international organization that provides him with a whole bunch of new incentives.21 At that point, the statesman’s role is in danger of becoming disturbingly ambiguous. Does the new international club provide a convenient scapegoat for the delivery of unpopular measures at home, as happened with the imposition of austerity measures in Southern European countries during the Eurozone crisis that began in 2010? Does the homogeneity of view associated with club membership – for example, adherence to the Washington Consensus or acceptance of inflation-targeting conventions – undermine otherwise legitimate protests at home? Does the new club limit the powers of domestic government through the growth of, for example, a supranational legal authority? And what happens if the views of the international statesman – and the new club he has now joined – are rejected by the nation he is supposed to represent? None of these issues is new. The scale of the problem is, however, bigger than ever before. Even as markets – in trade, capital and labour – have become ever more globalized, the institutions able to govern those markets have become ever more fragmented. In 1945, when the United Nations was founded, there were 51 member nations. In 2011, the year in which South Sudan joined, there were 193. With the collapse of the Soviet Union, there is no longer a binary choice between what might loosely be described as US-style free-market capitalism and Moscow-inspired communism.

Legal and political theory have committed much mischief by failing to pinpoint physical invasion as the only human action that should be illegal and that justifies the use of physical violence to combat it." In the law of torts, "harm" is generally treated as physical invasion of person or property. The outlawing of defamation (libel and slander) has always been a glaring anomaly in tort law. Words and opinions are not physical invasions. Analogous to the loss of property value from a better product or a shift in consumer demand, no one has a property right in his "reputation." Reputation is strictly a function of the subjective opinions of other minds, and they have the absolute right to their own opinions whatever they may be. Hence, outlawing defamation is itself a gross invasion of the defamer's right of freedom of speech, which is a subset of his property right in his own person. An even broader assault on freedom of speech is the modern Warren-Brandeis-inspired tort of invasion of the alleged right of "privacy," which outlaws free speech and acts using one's own property that are not even false or "malicious." In the law of torts, "harm" is generally treated as physical invasion of person or property and usually requires payment of damages for "emotional" harm if and only if that harm is a consequence of physical invasion. Thus, within the standard law of trespass — an invasion of person or property — "battery" is the actual invasion of someone else's body, while "assault" is the creation by one person in another of a fear, or apprehension, of battery. To be a tortious assault and therefore subject to legal action, tort law wisely requires the threat to be near and imminent. Mere insults and violent words, vague future threats, or simple possession of a weapon cannot constitute an assault18; there must be accompanying overt action to give rise to the apprehension of an imminent physical battery. Or, to put it another way, there must be a concrete threat of an imminent battery before the prospective victim may legitimately use force and violence to defend himself. Physical invasion or molestation need not be actually "harmful" or inflict severe damage in order to constitute a tort. The courts properly have held that such acts as spitting in someone's face or ripping off someone's hat are batteries. Chief Justice Holt's words in 1704 still seem to apply: "The least touching of another in anger is a battery." While the actual damage may not be substantial, in a profound sense we may conclude that the victim's person was molested, was interfered with, by the physical aggression against him, and that hence these seemingly minor actions have become legal wrongs. (2/2)

Myself I prefer to have the government out of my pocket legally as much as possible but I am not a lawyer so I cannot give legal advice and therefore do not go into details with anyone

Our society needs to be empowered with the truth that women contribute to each and every person in one way or the other , as a mother, as a sister, as a daughter, as a wife.She is the first source of wisdom to her child after God. Her strength needs to be fortified and not stifled and education is a powerful tool in this area.

This book is a compilation of interesting ideas that have strongly influenced my thoughts and I want to share them in a compressed form. That ideas can change your worldview and bring inspiration and the excitement of discovering something new. The emphasis is not on the technology because it is constantly changing. It is much more difficult to change the accompanying circumstances that affect the way technological solutions are realized. The chef did not invent salt, pepper and other spices. He just chooses good ingredients and uses them skilfully, so others can enjoy his art. If I’ve been successful, the book creates a new perspective for which the selection of ingredients is important, as well as the way they are smoothly and efficiently arranged together. In the first part of the book, we follow the natural flow needed to create the stimulating environment necessary for the survival of a modern company. It begins with challenges that corporations are facing, changes they are, more or less successfully, trying to make, and the culture they are trying to establish. After that, we discuss how to be creative, as well as what to look for in the innovation process. The book continues with a chapter that talks about importance of inclusion and purpose. This idea of inclusion – across ages, genders, geographies, cultures, sexual orientation, and all the other areas in which new ways of thinking can manifest – is essential for solving new problems as well as integral in finding new solutions to old problems. Purpose motivates people for reaching their full potential. This is The second and third parts of the book describes the areas that are important to support what is expressed in the first part. A flexible organization is based on IT alignment with business strategy. As a result of acceleration in the rate of innovation and technological changes, markets evolve rapidly, products’ life cycles get shorter and innovation becomes the main source of competitive advantage. Business Process Management (BPM) goes from task-based automation, to process-based automation, so automating a number of tasks in a process, and then to functional automation across multiple processes andeven moves towards automation at the business ecosystem level. Analytics brought us information and insight; AI turns that insight into superhuman knowledge and real-time action, unleashing new business models, new ways to build, dream, and experience the world, and new geniuses to advance humanity faster than ever before. Companies and industries are transforming our everyday experiences and the services we depend upon, from self-driving cars, to healthcare, to personal assistants. It is a central tenet for the disruptive changes of the 4th Industrial Revolution; a revolution that will likely challenge our ideas about what it means to be a human and just might be more transformative than any other industrial revolution we have seen yet. Another important disruptor is the blockchain - a distributed decentralized digital ledger of transactions with the promise of liberating information and making the economy more democratic. You no longer need to trust anyone but an algorithm. It brings reliability, transparency, and security to all manner of data exchanges: financial transactions, contractual and legal agreements, changes of ownership, and certifications. A quantum computer can simulate efficiently any physical process that occurs in Nature. Potential (long-term) applications include pharmaceuticals, solar power collection, efficient power transmission, catalysts for nitrogen fixation, carbon capture, etc. Perhaps we can build quantum algorithms for improving computational tasks within artificial intelligence, including sub-fields like machine learning. Perhaps a quantum deep learning network can be trained more efficiently, e.g. using a smaller training set. This is still in conceptual research domain.

In modern teams, we tackle these risks prior to deciding to build anything. These risks include value risk (whether customers will buy it), usability risk (whether users can figure out how to use it), feasibility risk (whether our engineers can build what we need with the time, skills, and technology we have), and business viability risk (whether this solution also works for the various aspects of our business—sales, marketing, finance, legal, etc.).

He has developed an aesthete's appreciation for the knavishness, the guile, the selfish cleverness of so many of his clients, appreciating human misbehavior for its miserable creativity. In almost every criminal case, there is a moment that combines inspired imagination with sheer audacity in a way that leaves Stern gasping, and full of perverse admiration for conduct he knows he would never have the courage to attempt.

But Anita Roddick had a different take on that. In 1976, before the words to say it had been found, she set out to create a business that was socially and environmentally regenerative by design. Opening The Body Shop in the British seaside town of Brighton, she sold natural plant-based cosmetics (never tested on animals) in refillable bottles and recycled boxes (why throw away when you can use again?) while paying a fair price to the communities worldwide that supplied cocoa butter, brazil nut oil and dried herbs. As production expanded, the business began to recycle its wastewater for using in its products and was an early investor in wind power. Meanwhile, company profits went to The Body Shop Foundation, which gave them to social and environmental causes. In all, a pretty generous enterprise. Roddick’s motivation? ‘I want to work for a company that contributes to and is part of the community,’ she later explained. ‘If I can’t do something for the public good, what the hell am I doing?’47 Such a values-driven mission is what the analyst Marjorie Kelly calls a company’s ‘living purpose’—turning on its head the neoliberal script that the business of business is simply business. Roddick proved that business can be far more than that, by embedding benevolent values and a regenerative intent at the company’s birth. ‘We dedicated the Articles of Association and Memoranda—which in England is the legal definition of the purpose of your company—to human rights advocacy and social and environmental change,’ she explained in 2005, ‘so everything the company did had that as its canopy.’48 Today’s most innovative enterprises are inspired by the same idea: that the business of business is to contribute to a thriving world. And the growing family of enterprise structures that are intentionally distributive by design—including cooperatives, not-for-profits, community interest companies, and benefit corporations—can be regenerative by design too.49 By explicitly making a regenerative commitment in their corporate by-laws and enshrining it in their governance, they can safeguard a ‘living purpose’ through times of leadership change and protect it from mission creep. Indeed the most profound act of corporate responsibility for any company today is to rewrite its corporate by-laws, or articles of association, in order to redefine itself with a living purpose, rooted in regenerative and distributive design, and then to live and work by it.

Monica Zent is an experienced entrepreneur, investor, businesswoman, and trusted legal advisor to leading global bMonica Zent is an experienced entrepreneur, investor, businesswoman, and trusted legal advisor to leading global brands, over a period that spans decades. Her most recent venture is the founder and CEO of Foxwordy Inc. She is also the founder of ZentLaw, one of the nation's top alternative law firms. Zent is an investor in real estate & startups and dedicates her time and talent to various charitable causes. She is a diversity and inclusion advocate, inspiring all people to pursue their dreams. rands, over a period that spans decades. Her most recent venture is the founder and CEO of Foxwordy Inc. She is also the founder of ZentLaw, one of the nation’s top alternative law firms. Zent is an investor in real estate & startups and dedicates her time and talent to various charitable causes. She is a diversity and inclusion advocate, inspiring all people to pursue their dreams.

Management by objective (MBO) which means purposeful leadership to achieve a strategic objective is one of the keys to successful airline management. MBO is also referred to as Management by Results – MBR. This is a system where subordinates coordinate with their superiors to achieve the desired objective. Under this principle, the goals of the organization are linked to employee goals. Management objectives are made to meet operational objectives. And both management and operational objectives are made to achieve organizational long-term objectives. Organisational objectives are linked to the vision and mission of the organisation. The team is made aware of the achievable goals of the organization and unified effort is exerted in that direction; on the other hand, the employee whose performance is noteworthy will be rewarded by the organization. This builds a transparent and clean work culture on one hand and the other unclogs communication blocks.

The seven gates of the justice and mercy of God are exposed by Paul in Romans 3.9-31. for in Romans 3.9-20 the four gates in the courtroom of heaven are opened. 1. The first gate in Romans 3.9, the charge of entire world is presented by the law of God that we are under sin. 2. The second gate in Romans 3.10-18, the 14 counts of accusations are presented by the law of God. 3. The third gate in Romans 3.19A , the whole world is given the opportunity for defense. They are under the law. 4. The fourth gate in Romans 3.19B the entire world is found naked and hence guilty. The verdict is universal condemnation. This verdict satisfies the justice of God. 5. The fifth gate in Romans 3.21, 24, 25-26 Christ our advocate deposits in heaven the complete and perfect righteousness called the wedding garment by Matthew 22. When that is done God declares legal justification for the entire human race. That act satisfies the mercy of God. 6. The sixth gate in Romans 3.22, 23, 27-28, 31 heaven enters the world to watch those who shall accept to Wear the wedding garment of the righteousness of Jesus Christ. Those who do so God declares justification by faith. This is our Title Deed for heaven. 7. The seventh gate in Romans 3.29-30 the redeemed of the Lord shall worship the God of the Jews and Gentiles both in this world and the world to come.

Starting an idea takes the best plan of action and accounts for how the market is doing, your financial capability, and also navigates the legal aspects of a business.

air of robust innocence in the wake of mass death.” By the time that Hitler rose to power, the United States “was not just a country with racism,” Whitman, the Yale legal scholar, wrote. “It was the leading racist jurisdiction—so much so that even Nazi Germany looked to America for inspiration.” The Nazis recognized the parallels even if many Americans did not.

If a single person's justification by faith will bring complete and permanent joy assurance of salivation from the cross, it must be firmly and permanently based on legal justification for the entire world that was announced by Judge of the entire world when Jesus deposited in heaven a complete free righteousness for entire world in heaven.

Romans 8:26 lets us again know that the Holy Spirit empowers us to pray effectively. This means that without Him we are most likely just saying words. We need His unction and inspiration to pray efficiently and powerfully.

By the time that Hitler rose to power, the United States “was not just a country with racism,” Whitman, the Yale legal scholar, wrote. “It was the leading racist jurisdiction—so much so that even Nazi Germany looked to America for inspiration.” The Nazis recognized the parallels even if many Americans did

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In 2005, when Congress still depended on Communist votes for a majority in Parliament, a National Rural Employment Guarantee Act (NREGA) was passed, assuring any household in the countryside a hundred days labour a year at the legal minimum wage on public works, with at least a third of these jobs for women. It is work for pay, rather than a direct cash transfer scheme as in Brazil, to minimize the danger of money going to those who are not actually the poor, and so ensure it reaches only those willing to do the work. Denounced by all right-thinking opinion as debilitating charity behind a façade of make-work, it was greeted by the middle-class like ‘a wet dog at a glamorous party’, in the words of one of its architects, the Belgian-Indian economist Jean Drèze. Unlike the Bolsa Família in Brazil, the application of NREGA was left to state governments rather than the centre, so its impact has been very uneven and incomplete, wages often paid lower than the legal minimum, for days many fewer than a hundred.75 Works performed are not always durable, and as with all other social programmes in India, funds are liable to local malversation. But in scale NREGA now represents the largest entitlement programme in the world, reaching some 40 million rural households, a quarter of the total in the country. Over half of these dalit or adivasi, and 48 per cent of its beneficiaries are women – double their share of casual labour in the private sector. Such is the demand for employment by NREGA in the countryside that it far outruns supply. A National Survey Sample for 2009–2010 has revealed that 45 per cent of all rural households wanted the work it offers, of whom only 56 per cent got it.76 What NREGA has started to do, in the formulation Drèze has taken from Ambedkar, is break the dictatorship of the private employer in the countryside, helping by its example to raise wages even of non-recipients. Since inception, its annual cost has risen from $2.5 to over $8 billion, a token of its popularity. This remains less than 1 per cent of GDP, and the great majority of rural labourers in the private sector are still not paid the minimum wage due them. Conceived outside the party system, and accepted by Congress only when it had little expectation of winning the elections of 2004, the Act eventually had such popular demand behind it that the Lok Sabha adopted it nem con. Three years later, with typical dishonesty, the Manmohan regime renamed it as ‘Gandhian’ to fool the masses that Congress inspired it.

It's essential to do exhaustive due diligence and consult with specialized legal counsel before committing your technology to a VC contract. Interview management and staff at other companies in the VC firm's portfolio including some that failed. Research the history of how employees and other common stock holders fared as the companies grew. When in doubt, listen to your gut and speak up-and get any promises in writing.

Two Valentines are actually described in the early church, but they likely refer to the same man — a priest in Rome during the reign of Emperor Claudius II. According to tradition, Valentine, having been imprisoned and beaten, was beheaded on February 14, about 270, along the Flaminian Way. Sound romantic to you? How then did his martyrdom become a day for lovers and flowers, candy and little poems reading Roses are red… ? According to legends handed down, Valentine undercut an edict of Emperor Claudius. Wanting to more easily recruit soldiers for his army, Claudius had tried to weaken family ties by forbidding marriage. Valentine, ignoring the order, secretly married young couples in the underground church. These activities, when uncovered, led to his arrest. Furthermore, Valentine had a romantic interest of his own. While in prison he became friends with the jailer’s daughter, and being deprived of books he amused himself by cutting shapes in paper and writing notes to her. His last note arrived on the morning of his death and ended with the words “Your Valentine.” In 496 February 14 was named in his honor. By this time Christianity had long been legalized in the empire, and many pagan celebrations were being “christianized.” One of them, a Roman festival named Lupercalia, was a celebration of love and fertility in which young men put names of girls in a box, drew them out, and celebrated lovemaking. This holiday was replaced by St. Valentine’s Day with its more innocent customs of sending notes and sharing expressions of affection. Does any real truth lie behind the stories of St. Valentine? Probably. He likely conducted underground weddings and sent notes to the jailer’s daughter. He might have even signed them “Your Valentine.” And he probably died for his faith in Christ.

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Consider, for instance, Jill Hubbard Bowman, an intellectual property (IP) attorney in Austin, Texas, who publishes a legal blog, IP Law for Startups, iplawforstartups.com, and an inspiring career website for young women, lookilulu.com. Jill Hubbard Bowman: Unexpected Twists and Turns I had a dream to be a trial attorney who would fight big legal battles and win. And then my dream was derailed by a twin pregnancy that almost killed me. Literally. It was a shock and awe pregnancy. It caused the death, destruction, and rebirth of my identity and legal career. I was working as an intellectual property litigation attorney for a large law firm in Chicago when a pregnancy with twins caused my heart to fail. After fifteen years of infertility, the twin pregnancy was an unexpected surprise. Heart failure because of the pregnancy was an even bigger shock. The toll on my legal career was even more unexpected. Although I was fortunate to survive without a heart transplant, I eventually realized that I needed a career transplant. As my heart function recovered, I valiantly tried to cling to my career dream and do the hard work I loved. But the long hours and travel necessary for trial work were too much for my physical self. I was exhausted with chronic chest pain, two clinging toddlers, and a disgruntled husband. I was tired of being tired. My law firm was exceptionally supportive but I didn’t have the stamina to keep all of the pieces of my life together. Overwhelmed, I let go of my original dream. I backed down, retrenched, and regrouped. I took a year off from legal work to rest, recover, spend time with my toddlers, and open myself to new possibilities.

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irritatingly moralistic. Democratic globalism sees as the engine of history not the will to power but the will to freedom. And while it has been attacked as a dreamy, idealistic innovation, its inspiration comes from the Truman Doctrine of 1947, the Kennedy inaugural of 1961, and Reagan’s “evil empire” speech of 1983. They all sought to recast a struggle for power between two geopolitical titans into a struggle between freedom and unfreedom, and yes, good and evil. Which is why the Truman Doctrine was heavily criticized by realists like Hans Morgenthau and George Kennan—and Reagan was vilified by the entire foreign policy establishment for the sin of ideologizing the Cold War by injecting a moral overlay. That was then. Today, post-9/11, we find ourselves in a similar existential struggle but with a different enemy: not Soviet communism, but Arab-Islamic totalitarianism, both secular and religious. Bush and Blair are similarly attacked for naïvely and crudely casting this struggle as one of freedom versus unfreedom, good versus evil. Now, given the way not just freedom but human decency were suppressed in both Afghanistan and Iraq, the two major battles of this new war, you would have to give Bush and Blair’s moral claims the decided advantage of being obviously true. Nonetheless, something can be true and still be dangerous. Many people are deeply uneasy with the Bush-Blair doctrine—many conservatives in particular. When Blair declares in his address to Congress: “The spread of freedom is … our last line of defense and our first line of attack,” they see a dangerously expansive, aggressively utopian foreign policy. In short, they see Woodrow Wilson. Now, to a conservative, Woodrow Wilson is fightin’ words. Yes, this vision is expansive and perhaps utopian. But it ain’t Wilsonian. Wilson envisioned the spread of democratic values through as-yet-to-be invented international institutions. He could be forgiven for that. In 1918, there was no way to know how utterly corrupt and useless those international institutions would turn out to be. Eight decades of bitter experience later—with Libya chairing the UN Commission on Human Rights—there is no way not to know. Democratic globalism is not Wilsonian. Its attractiveness is precisely that it shares realism’s insights about the centrality of power. Its attractiveness is precisely that it has appropriate contempt for the fictional legalisms of liberal internationalism. Moreover, democratic globalism is an improvement over realism. What it can teach realism is that the spread of democracy is not just an end but a means, an indispensable means for securing American interests. The reason is simple. Democracies are inherently more friendly to the United States, less belligerent to their neighbors and generally more inclined to peace. Realists are right that to protect your interests you often have to go around the world bashing bad guys over the head. But that technique, no matter how satisfying, has its limits. At some point, you have to implant something, something organic and self-developing. And that something is democracy. But where? V. DEMOCRATIC REALISM The danger of democratic globalism is its universalism, its open-ended commitment to human freedom, its temptation to plant the flag of democracy everywhere. It must learn to say no. And indeed, it does say no. But when it says no to Liberia, or Congo, or Burma, or countenances alliances with authoritarian rulers in places like Pakistan

he was also banned even from engaging in conversation with two or more persons. He could not legally go to a child’s birthday party any more than he could attend political rallies

The next step—the Evolutionary-Teal perspective—views the organization no longer as property, not even shared property in service of its different stakeholders. The organization is viewed as an energy field, emerging potential, a form of life that transcends its stakeholders, pursuing its own unique evolutionary purpose. In that paradigm, we don’t “run” the organization, not even if we are the founder or legal owner. Instead, we are stewards of the organization; we are the vehicle that listens in to the organization’s deep creative potential to help it do its work in the world.

Apart from our union with Christ every effort to imitate Christ, no matter how noble and inspired at the outset, inevitably leads to legalism and spiritual defeat. But once you understand the doctrine of union with Christ, you see that God doesn’t ask us to attain to what we’re not. He only calls us to accomplish what already is. The pursuit of holiness is not a quixotic effort to do just what Jesus did. It’s the fight to live out the life that has already been made alive in Christ.

What’s unique about Wright’s disdain for endlessly proliferating microdefinitions inspired by and based on other microdefinitions is that he eventually, casually, and seemingly offhandedly suggests at the end of his article that we could simply rewrite the law altogether and eliminate the crime known as burglary. Some men just want to watch the world burn. His logic rests on the fabulous conclusion that, legally speaking, architecture is a form of “magic,” one that has no place in an otherwise rational system. Architecture is the “magic of four walls,” he writes, referring to its power to fundamentally transform how certain crimes are judged

One of the results of the Islamic Revolution spreading outside Iran was the creation of Hezbollah, a Shiite terrorist organization in Lebanon. The organization’s name declares its dedication and commitment to Islam. The word Hezbollah is derived from the Arabic Hizb Allah, which means “party or fellowship of Allah.”2 This phrase comes from a Quranic verse (Surah al-Ma’idah, 5:56), which appears in red letters at the top of Hezbollah’s yellow-and-green flag: “The fellowship of Allah that must certainly triumph.”3 At its formation in 1982, Hezbollah was inspired by the ideology behind the Iranian Revolution and its principal leader, Ayatollah Khomeini.4 It adheres to Khomeini’s vision of an Islamic cleric-ruled state,5 vilayat-e-faqih, and thus views Iran as the ultimate example of the successful implementation of that vision. The group reveres Khomeini as the “divinely inspired ruler” of the community of true Muslim believers and Ayatollah Ali Khamenei, Iran’s current Supreme Leader, as the modern “Legal Guardian of Muslims.”6 Hezbollah believes that Allah has established Iran as the “nucleus of the world’s central Islamic state.”7

The Misbâh has chapters on “knowledge” (- ilm, ch. 62), “certain knowledge” ( yaqîn, ch. 88), “wisdom” (hikmah, ch. 99), and “ignorance” ( jahl, ch. 77). The chapters are spread over the whole, work seemingly without any clear motivation justifying their insertion in the particular places in which they are found. “Jafar” starts, of course, with the praise of knowledge as he does with the blame of ignorance whose progress is darkness42 and whose recession is light. He is concerned with clarifying the particular aspect of knowledge that is referred to in such common traditions as the search for knowledge being a duty, the search for knowledge to be extended even as far as China,43 and the knowledge about one’s soul being the knowledge of the Lord.44 In the first case, the knowledge intended is the knowledge of the fear of God and of certainty (- ilm at-taqwâ wa-l-yaqîn); in the sec- ond, the knowledge about (ma- rifah) the soul/self which includes the knowledge about the Lord; and in the third (where this last knowledge is particularly speci- ed), the knowledge that requires acting in accordance with it and which is “sincere devotion” (ikhlâs). The theme of the necessity of acting with sincere devotion is then elaborated by means of statements castigating useless knowledge and stressing the fact that just a small amount of knowledge supports a large amount of life-long work. An inscription found and deciphered by Jesus and a revelation received by David likewise indicate the need for action. “Knowledge” is the only way leading to God. The true “knower” is identi- ed by his prayers, his piety, and his actions, and not by his appearance, his pre- tensions, and his words. True knowledge has always been sought in the past by those possessing intelligence, devotion (nusk), modesty (bashful- ness, hayâ), and the fear of God (khashyah); today it is sought by men not possessing any of these qualities. Statements concerning the qualities required of teachers and students conclude “Jafar's chapter on knowledge. Knowledge, for “Jafar,” is the result of introspection, a response within the individual to the divine. But it is also the result of a process of teaching and studying, and it must - find expression in relevant human activity. The whole would seem to be a mixture of moderate Shîah views of revealed and inspired knowledge and the “orthodox” concern with the methodology of the transmission of traditions and their practi- cal legal signi- cance.

No imputation on his purpose but cleared away like the cloud from a breath on spotless steel, leaving the metal bright as before. He was as incorruptible as he honorably said to me was Fessenden, his great rival in the Senate; and when he also one day, speaking of his limited means, remarked: "I have never had the art to get my hands into the Treasury," I was fain to answer, "You the whole man are in the Treasury yourself." He was indeed in our politics a fund and never-broken bank of moral wealth. Justice was his inspiration. He was a prophet by equity. Righteousness was his genius; and humanity, in any lack of imagination, his insight and foresight. He was without spot. He wore ermine though he sat not on the bench. John Jay had not cleaner hands, nor John Marshall a more honest will; Hamilton and Jefferson were no more patriotic in contending than he in every legal or congressional strife; and Story, his favorite teacher, and whose favorite pupil he was, no more opulent in knowledge or innocent in its use.

Risks are tackled up front, rather than at the end. In modern teams, we tackle these risks prior to deciding to build anything. These risks include value risk (whether customers will buy it), usability risk (whether users can figure out how to use it), feasibility risk (whether our engineers can build what we need with the time, skills, and technology we have), and business viability risk (whether this solution also works for the various aspects of our business—sales, marketing, finance, legal, etc.).

As a distillation of some of the things we have talked about in this chapter, we present here a brief list of hermeneutical guidelines that we hope will serve you well whenever you read the Old Testament Pentateuchal law. Keeping these principles in mind may help you to avoid mistaken applications of the law while seeing its instructive and faith-building character. 1. Do see the Old Testament law as God’s fully inspired word for you. 2. Don’t see the Old Testament law as God’s direct command to you. 3. Do see the Old Testament law as the basis for the old covenant, and therefore for Israel’s history. 4. Don’t see the Old Testament law as binding on Christians in the new covenant except where specifically renewed. 5. Do see God’s justice, love, and high standards revealed in the Old Testament law. 6. Don’t forget to see that God’s mercy is made equal to the severity of the standards. 7. Do see the Old Testament law as a paradigm — providing examples for the full range of expected behavior. 8. Don’t see the Old Testament law as complete. It is not technically comprehensive. 9. Do remember that the essence of the law (the Ten Commandments and the two chief laws) is repeated in the Prophets and renewed in the New Testament. 10. Don’t expect the Old Testament law to be cited frequently by the Prophets or the New Testament. Legal citation was first introduced only in the Roman era, long after the Old Testament was complete. 11. Do see the Old Testament law as a generous gift to Israel, bringing much blessing when obeyed. 12. Don’t see the Old Testament law as a grouping of arbitrary, annoying regulations limiting people’s freedom.

I strongly believe in leading with integrity. It’s not just about impressing the Board or the company; but it simply is what it is. Moreover, results should speak for themselves. It builds trust and ensures that strategic decisions are based on ethical principles and sound judgment. By focusing on the cost-benefit ratio when providing strategic advice, you can ensure efficient resource allocation. Maintaining a commitment to integrity, results, and strategic, cost-effective advice allows you to lead effectively and inspire confidence in your leadership.

LOYALTY to God brings ROYALTY, A LEGACY without LEGAL rights is the worst achievement so far. Get it right no matter what

The unscrupulous political movers, dishonest political beggars or financial political parasites used by politicians, political organisations, political coalitions, or political parties, the unscrupulous political black propagandists used by current or former politicians, the lobbyists and power hungry politicians with impaired conscience, the Machiavellian manipulators and manipulations of current or former politicians: should never politicise international legal and judicial institutions which uphold justice, fight against criminality and end impunity. ~ Angelica Hopes, an excerpt from “Sfidatopia” Book 2, Stronzata Trilogy Genre: inspirational, political, literary novel © Ana Angelica Abaya van Doorn

Almost any positive good [positive liberty] can be described in terms of freedom from something [negative liberty]. Health is freedom from disease; happiness is a life free from flaws and miseries; equality is freedom from advantage and disadvantage.. Faced with this flexibility, the theorist will need to prioritize some freedoms and discount others. At its extreme we may get the view that only some particular kind of life makes for ‘real freedom’. Real freedom might, for instance, be freedom the bondage of desire, as in Buddhism and Stoicism. Or it might be a kind of self-realization or self-perfection only possible in a community of similarly self-realized individuals, pointing us towards a communitarian, socialist, or even communist ideal. To a laissez-faire capitalist, it is freedom from more than minimal necessary political and legal interference in the pursuit of profit. But the rhetoric of freedom will typically just disguise the merits or demerits of the political order being promoted. The flexibility of the term ‘freedom’ undoubtedly plays a huge role in the rhetoric of political demands, particularly when the language of rights mingles with the language of freedom. ‘We have a right to freedom from…’ is not only a good way, but the best way to start a moral or political demand. Freedom is a dangerous word, just because it is an inspirational one. The modern emphasis on freedom is problematically associated with a particular self-image. This is the 'autonomous' or self-governing and self-driven individual. This individual has the right to make his or her own decisions. Interference or restraint is lack of respect, and everyone has a right to respect. For this individual, the ultimate irrationality would be to alienate his freedom, for instance by joining a monastery that requires unquestioning obedience to a superior, or selling himself into slavery to another. The self-image may be sustained by the thought that each individual has the same share of human reason, and an equal right to deploy this reason in the conduct of his or her own life. Yet the 'autonomous' individual, gloriously independent in his decision-making, can easily seem to be a fantasy. Not only the Grand Unifying Pessimisms, but any moderately sober reflection on human life and human societies, suggest that we are creatures easily swayed, constantly infected by the opinions of others, lacking critical self-understanding, easily gripped by fantastical hopes and ambitions. Our capacity for self-government is spasmodic, and even while we preen ourselves on our critical and independent, free and rational decisions, we are slaves of fashion and opinion and social and cultural forces of which we are ignorant. A little awareness of ethics will make us mistrustful of sound-bite-sized absolutes. Even sacred freedoms meet compromises, and take us into a world of balances. Free speech is sacred. Yet the law does not protect fraudulent speech, libellous speech, speech describing national secrets, speech inciting racial and other hatreds, speech inciting panic in crowded places, and so on. In return, though, we gain freedom from fraud, from misrepresentation of our characters and our doings, from enemy incursions, from civil unrest, from arbitrary risks of panic in crowds. For sure, there will always be difficult cases. There are websites giving people simple recipes on how to make bombs in their kitchens. Do we want a conception of free speech that protects those? What about the freedom of the rest of us to live our lives without a significant risk of being blown up by a crank? It would be nice if there were a utilitarian calculus enabling us to measure the costs and benefits of permission and suppression, but it is hard to find one.

My mother personally knew Nusreta Sivac, who was held, tortured, and raped at the camp for two months. I admire Nusreta’s extraordinary courage and fortitude in enduring the horror of genocide and speaking boldly about her experiences. She is a champion for women’s rights and a hero of the Bosnian people. She motivated and vehemently advocated for justice by persuading other Bosniak rape victims to come forward and take legal action against their perpetrators. Thanks to Nusreta’s efforts, rape in the context of war is categorized as a war crime under international law. She was instrumental in helping convict her rapist and bringing him to justice. She was continually raped for two months in captivity. Sivac also spent years collecting evidence and testimonies from rape survivors and constructing legal cases which were presented to the ICTY. For centuries, rape was considered a byproduct of war. Are women just considered spoils of war? Her contributions are a powerful achievement because they mark the first time in history that an international court convicted war crimes solely for sexual violence. I applaud Nusreta for being a pioneer.

While we are in this embarrassingly negative corner of chemistry, I cannot avoid that other great pointed finger, the one directed at the environmental damage laid at the subject’s door, or at least at its drains. It is impossible to deny that the unwanted effluent of the chemical plant has wrought ecological havoc. Ever since Perkin’s factories turned the nearby canals red, green, and yellow according to the manufacturing priorities of the day, mankind’s aspiration for its own betterment has been at an environmental cost. In fact, the green shoots of environmental pollution, if that is not too ironical a term, can be traced back to the Greeks and Romans, for analysis of ice cores laid down in those eras show traces of the consequences of metal working. The way forward is either legal or chemical. The legal constrains by the prospect of punishment; the chemical avoids by elimination at source. The latter, always the better mode of action, depends on developments of chemistry itself and has inspired the politico-environmento-chemical movement of green chemistry. In broad terms, green chemistry aims to minimize the impact of chemical manufacturing processes on the environment by strict guidelines about the use of materials and the elimination of waste.

Regarding discrimination against women, it can be said that gender equality campaigns will prove effective if it is launched in rural and remote pockets of countries that are surveyed as exhibiting such discrimination. There is scarcely such discrimination today among the educated lot. However, it may be agreed that when it comes to reposing confidence in the skills of women, there may be some hesitation posed. Moreover, women have always been at par with men when it comes to their abilities; it is just that both men and women are gifted differently. Women are more intelligent, while men exhibit traits of being intellectuals. Hypothetically if there is a weighing scale to weigh the abilities of what men can achieve and what women can achieve, I am confident that the scale will be balanced. I think creating such awareness will do much good rather than reclaiming something which naturally exists.

Women have always been at par with men when it comes to their abilities; it is just that both men and women are gifted differently. Women are more intelligent, while men exhibit traits of being intellectuals. Hypothetically if there is a weighing scale to weigh the abilities of what men can achieve and women can achieve, I am confident that the scale will be balanced. I think creating such awareness will do much good rather than reclaiming something which naturally exists.

Women have always been at par with men when it comes to their abilities; it is just that both men and women are gifted differently. Women are more intelligent, while men exhibit traits of being intellectuals. Hypothetically if there is a weighing scale to weigh the abilities of what men can achieve and women can achieve, I am confident that the scale will be balanced. I think creating such awareness will do much good rather than reclaiming equality which naturally exists

The English aristocracy knew better how to work together; the reason perhaps being that, whereas in France the parliament passed into the hands of the lawyers and so became an instrument of the crown, in England it remained an organ of the social authorities and a rallying-point for their opposition. So well did it understand the art of giving to its resistance a plausible show of public advantage that the Magna Carta, to take one instance, though in reality nothing more than a capitulation of the king to vested interests acting in their own defence, contained phrases about law and liberty which are valid for all time. Whereas the French nobles got themselves known to the people as petty tyrants, often more unruly and exacting than a great one would be, the English nobles managed to convey to the yeoman class of free proprietors the feeling that they too were aristocrats on a small scale, with interests to defend in common with the nobles. This island English aristocracy achieved its master-stroke in 1689. With Harrington rather than John Locke for inspiration, it riveted on the Power given the king whom it had brought from overseas limits so cleverly contrived that they were to last a long time. The essential instrument of Power is the army. An article of the Bill of Rights made standing armies illegal, and the Mutiny Act sanctioned courts martial and imposed military discipline for the space of only a year; in this way, the government was compelled to summon Parliament every year to bring the army to life again, as it were, when it was on the verge of legal dissolution. Hence the fact that, even today, there are the “Royal” Navy and the “Royal” Air Force, but not the “Royal” Army. In this way, the tradition of the Army's dependence on Parliament is preserved.

Women and the ocean have that undulating factor to draw one to the state of peace or chaos within. It all depends on their mood!

Women and ocean have that undulating factor to draw one to the state of peace or chaos within. It all depends on her mood and how she is treated.

• About the time I transitioned from being an emotionally disturbed teenager to a hardcore outlaw, I began to view the material world as a temporary illusion crippled by human boundaries. • Torn between the freewheeling lifestyle of a smuggler and being an austere spiritual seeker, there was a lot to sort out. • Being legal or illegal often depended upon what side of a border I was standing on. • A quiet disposition, warmth and imagination are prerequisites that moderate the chaos in a smuggler’s life, so I reciprocated with a beatific smile of my own. • As I became Americanized, the gap between my parents and me, even at such a tender age, had already grown to unmanageable proportions. • Kneeling at my side to check my attitude, he brushed the snow from my face. • God was some vague, powerful character that grown-ups harped on with varying degrees of reverent conviction. • He thought the man should have a cyclopean eye or some other distinguishing characteristic that would make the situation more discernible. • Mario made me feel like I belonged and I willfully flicked on the felonious switch. • It made perfect sense to view everyone as a cop so I wouldn’t end up in Bangkok’s Klong Prem Central prison on Ngamwongwan Road. • The pilot taxied us to the edge of the jungle where an old, dilapidated military jeep waited to take us to a place I was no longer sure I wanted to go. • Ancient and deadly, Asia would grow on me like the jungle that swallows everything in it. • He knew that I wasn’t being nurtured like other children, so he made it his personal mission to give me an edge. • I had only wanted to escape the sour halitosis of middle-class decay and the dead-end ramblings of my philosophy professors at the University of Wisconsin. • All the cells in my being were trying to shut their tiny little doors to keep out the sudden infestation of the dragon and his hordes of relentless devils. • Philip was like a shooting star whose spectacular tail burned across the financial sky for decades.

Let us examine first the psychological and legal position of the criminal. We see that in spite of the difficulty of finding other food, the accused, or, as we may say, my client, has often during his peculiar life exhibited signs of repentance, and of wishing to give up this clerical diet. Incontrovertible facts prove this assertion. He has eaten five or six children, a relatively insignificant number, no doubt, but remarkable enough from another point of view. It is manifest that, pricked by remorse—for my client is religious, in his way, and has a conscience, as I shall prove later—and desiring to extenuate his sin as far as possible, he has tried six times at least to substitute lay nourishment for clerical. That this was merely an experiment we can hardly doubt: for if it had been only a question of gastronomic variety, six would have been too few; why only six? Why not thirty? But if we regard it as an experiment, inspired by the fear of committing new sacrilege, then this number six becomes intelligible. Six attempts to calm his remorse, and the pricking of his conscience, would amply suffice, for these attempts could scarcely have been happy ones. In my humble opinion, a child is too small; I should say, not sufficient; which would result in four or five times more lay children than monks being required in a given time. The sin, lessened on the one hand, would therefore be increased on the other, in quantity, not in quality. Please understand, gentlemen, that in reasoning thus, I am taking the point of view which might have been taken by a criminal of the middle ages. As for myself, a man of the late nineteenth century, I, of course, should reason differently; I say so plainly, and therefore you need not jeer at me nor mock me, gentlemen. As for you, general, it is still more unbecoming on your part. In the second place, and giving my own personal opinion, a child’s flesh is not a satisfying diet; it is too insipid, too sweet; and the criminal, in making these experiments, could have satisfied neither his conscience nor his appetite. I am about to conclude, gentlemen; and my conclusion contains a reply to one of the most important questions of that day and of our own! This criminal ended at last by denouncing himself to the clergy, and giving himself up to justice. We cannot but ask, remembering the penal system of that day, and the tortures that awaited him—the wheel, the stake, the fire!—we cannot but ask, I repeat, what induced him to accuse himself of this crime? Why did he not simply stop short at the number sixty, and keep his secret until his last breath? Why could he not simply leave the monks alone, and go into the desert to repent? Or why not become a monk himself? That is where the puzzle comes in! There must have been something stronger than the stake or the fire, or even than the habits of twenty years! There must have been an idea more powerful than all the calamities and sorrows of this world, famine or torture, leprosy or plague—an idea which entered into the heart, directed and enlarged the springs of life, and made even that hell supportable to humanity! Show me a force, a power like that, in this our century of vices and railways!

Everything in the world looks more beautiful when seen through eyes in love.