Like And Subscribe Quotes

I feel like getting married, or committing suicide, or subscribing to L'Illustration. Something desperate, you know.

Vladimir did great things—so could she. Besides, they come first, right?" "Not always." I stared. I'd had they come first drilled into me since I was a child. It was what all guardians believed. Only the dhampirs who'd run away from their duty didn't subscribe to that. What he said was almost like treason. "Sometimes, Rose, you have to know when to put yourself first.

Alcohol ruined me financially and morally, broke my heart and the hearts of too many others. Even though it did this to me and it almost killed me and I haven't touched a drop of it in seventeen years, sometimes I wonder if I could get away with drinking some now. I totally subscribe to the notion that alcoholism is a mental illness because thinking like that is clearly insane.

Now, the invention of the scientific method and science is, I'm sure we'll all agree, the most powerful intellectual idea, the most powerful framework for thinking and investigating and understanding and challenging the world around us that there is, and that it rests on the premise that any idea is there to be attacked and if it withstands the attack then it lives to fight another day and if it doesn't withstand the attack then down it goes. Religion doesn't seem to work like that; it has certain ideas at the heart of it which we call sacred or holy or whatever. That's an idea we're so familiar with, whether we subscribe to it or not, that it's kind of odd to think what it actually means, because really what it means is 'Here is an idea or a notion that you're not allowed to say anything bad about; you're just not. Why not? - because you're not!

I have been around long enough to discount most superstitions for what they are: I was around when many of them began to take root, after all. But one superstition to which I happen to subscribe is that bad juju comes in threes. The saying in my time was, "Storm clouds are thrice cursed," but I can't talk like that and expect people to believe I'm a twenty-one year-old American. I have to say things like, "Shit happens, man.

Because I don’t like to label what I feel for you as love. This”—he points between us—“is much more potent and twisted than mere love. If loving someone means letting them go and wishing them happiness with someone else, then I don’t subscribe to that definition. But if love means protecting and wanting to take care of you till my dying day, then I love you more than anyone has ever loved another human being.

We ordered food a few hours ago and worked through dinner. I had pasta with chicken, while Kate preferred a turkey club with fries on the side. Much as I hate to admit it, I’m impressed. Obviously, she doesn’t subscribe to the “I can only eat salads in front of the opposite sex” rule of thumb a lot of chicks swear by. Who gave women that idea? Like a guy’s going to say to his friend, “Dude, she was one fugly chick, but once I saw her chomping that romaine, I just had to nail her.

I sometimes subscribe to the belief that all historical events occur simultaneously, like a dream in the mind of God. Perhaps it is only man who views time sequentially and tries to impose a solar calendar upon it. What if other people, both dead and unborn, are living out their lives in the same space we occupy, without our knowledge or consent?

I subscribe to the notion that if you worry about something, it is somehow less likely to happen.

I don't subscribe much to the belief that things happen for a reason, that there's some higher power at the controls, directing all of us like we're in some cosmic summer stock production. Shit just happens is more or less my philosophy.

Every brilliant experiment, like every great work of art, starts with an act of imagination. Unfortunately, our current culture subscribes to a very narrow definition of truth. If something can’t be quantified and calculated, then it can’t be true. Because this strict scientific approach has explained so much, we assume that it can explain everything. But every method, even the experimental method, has limits. Take the human mind. Scientists describe our brain in terms of its physical details; they say we are nothing but a loom of electrical cells and synaptic spaces. What science forgets is that this isn’t how we experience the world. (We feel like the ghost, not like the machine.) It is ironic but true: the one reality science cannot reduce is the only reality we will ever know. This is why we need art. By expressing our actual experience, the artist reminds us that our science is incomplete, that no map of matter will ever explain the immateriality of our consciousness.

I need my meds. And shock therapy. And maybe an enema!

But as I’m not going around killing people I don’t like, I don’t think there’s much wrong with admitting some people contribute more to the world than others.’ ‘So you don’t subscribe to “any man’s death diminishes me”?’ said Robin. ‘I wouldn’t feel remotely diminished by the deaths of some of the bastards I’ve met.

John Quincy Adams subscribed to the thesis that his mother's generation was unique when he complained to [his wife] that there were no modern women like her. Abigail, God love her, shot back that women might act frivolous and flighty, but only because men wanted them to.

The lesson Holmes took from the war can be put in a sentence. It is that certitude leads to violence. This is a proposition that has an easy application and a difficult one. The easy application is to ideologues, dogmatists, and bullies—people who think that their rightness justifies them in imposing on anyone who does not happen to subscribe to their particular ideology, dogma, or notion of turf. If the conviction of rightness is powerful enough, resistance to it will be met, sooner or later, by force. There are people like this in every sphere of life, and it is natural to feel that the world would be a better place without them.

When we look at the undiluted, radical message of Jesus, we see that it was never about wearing a theological label, subscribing to a particular theological structure, or even about becoming a Christian. The undiluted message of Jesus is, and always has been, a straightforward invitation to follow him, and to learn to be like him.

Look, I'm not here to lecture you about Eurocentricity or media bias; I just want to put forth the idea that maybe China has been the punching bag of the West for a very, very long time, and that nothing is gained from the continued demonization of its people... of my people. If you can accept that a single country can give birth to both a Donald Trump and a Donald Glover, a Steve Carell and a Stone Cold Steve Austin, you shouldn't have any difficulty accepting that the 1.3 billion people who call China home are just as varied in their ideologies and philosophies. There are the party officials, the pure-of-heart idealists, the Crazy Rich Asians, the activists, the social media influencers (smash that subscribe button!), the internet trolls and every conceivable thing in between–but perhaps most of all, there are the families like my parents, who simply did their best to stay out of trouble and survive from one day to the next.

At present, the successful office-seeker is a good deal like the center of the earth; he weighs nothing himself, but draws everything else to him. There are so many societies, so many churches, so many isms, that it is almost impossible for an independent man to succeed in a political career. Candidates are forced to pretend that they are catholics with protestant proclivities, or christians with liberal tendencies, or temperance men who now and then take a glass of wine, or, that although not members of any church their wives are, and that they subscribe liberally to all. The result of all this is that we reward hypocrisy and elect men entirely destitute of real principle; and this will never change until the people become grand enough to allow each other to do their own thinking. Our government should be entirely and purely secular. The religious views of a candidate should be kept entirely out of sight. He should not be compelled to give his opinion as to the inspiration of the bible, the propriety of infant baptism, or the immaculate conception. All these things are private and personal. The people ought to be wise enough to select as their officers men who know something of political affairs, who comprehend the present greatness, and clearly perceive the future grandeur of our country. If we were in a storm at sea, with deck wave-washed and masts strained and bent with storm, and it was necessary to reef the top sail, we certainly would not ask the brave sailor who volunteered to go aloft, what his opinion was on the five points of Calvinism. Our government has nothing to do with religion. It is neither christian nor pagan; it is secular. But as long as the people persist in voting for or against men on account of their religious views, just so long will hypocrisy hold place and power. Just so long will the candidates crawl in the dust—hide their opinions, flatter those with whom they differ, pretend to agree with those whom they despise; and just so long will honest men be trampled under foot.

I would like to believe in the myth that we grow wiser with age. In a sense my disbelief is wisdom. Those of a middle generation, if charitable or sentimental, subscribe to the wisdom myth, while the callous see us as dispensable objects, like broken furniture or dead flowers. For the young we scarcely exist unless we are unavoidable members of the same family, farting, slobbering, perpetually mislaying teeth and bifocals.

We live in a world where most people still subscribe to the belief that shame is a good tool for keeping people in line. Not only is this wrong, but it’s dangerous. Shame is highly correlated with addiction, violence, aggression, depression, eating disorders, and bullying. Researchers don’t find shame correlated with positive outcomes at all—there are no data to support that shame is a helpful compass for good behavior. In fact, shame is much more likely to be the cause of destructive and hurtful behaviors than it is to be the solution.

Theology is just not important in Judaism, or in any other religion, really. There's no orthodoxy, as you have it in the Catholic Church. No complicated creeds to which everybody must subscribe. No infallible pronouncements by a pope. Nobody can tell Jews what to believe. Within reason, you can believe what you like... We have orthopraxy instead of orthodoxy. Right practice rather then right belief. That's all. You Christians make such a fuss about theology, but it's not important in the way you think. It's just poetry, really, ways of talking about the inexpressible.

Our subscribers didn’t understand what it was like to live under Ruby’s iron fist, they didn’t know the consequences of stepping out of line. I’m not sucking up, I’m surviving, I thought. There’s a difference.

If they are left-wing, they can subscribe to Daily Kos and Huffington Post. If they are right-wing, they can subscribe to Breitbart or the Drudge Report.6 Less often do they subscribe to outlets that provide several points of view. As a result, their thinking rarely gets challenged, so they become still less likely or able to assess information critically.

Russia used to be great, a nation of philosophers, brilliant thinkers, artists, and scientists. Not anymore. It hasn’t been great for a long time, not since Stalin purged the thinking class. Contrary to popular belief, he didn’t murder the bourgeoisie, he murdered anyone with talent. Do you know what that does to a society? I find it’s difficult to be proud of my heritage, of a culture I now consider mediocre at best, monstrous at worst. Russia is irrevocably crippled, stained by its totalitarianism—to which it still subscribes, like sheep—and rivers flow, the sky weeps with the blood of what once made it great.

I knew even before we got it rolling that this here was the type asshole that subscribed to magazines like the Nation and Atlantic and probably even read them, and that I didn't stand a snowball's chance against him in an argument; but I was too oiled too keep my mouth shut.

Both Mises and Rothbard have passed away, but their outlook—including Ph.D.s who subscribe to it—lives on in the Ludwig von Mises Institute. But groups like these have basically given up on mainstream economics; members mostly talk to each other and publish in their own journals. The closest thing to market fundamentalists are not merely outside the mainstream of the economics profession. They are way outside.

Obviously, she doesn't subscribe to the "I can only eat salads in front of the opposite sex" rule of thumb a lot of chicks swear by. Who gave women that idea? Like a guy's going to say to his friend, "Dude, she was one fugly chick, but once I saw her chomping that romaine, I just had to nail her.

While India is undoubtedly complex, there still are some simple truths that managers have to accept. Indian consumers are very value-conscious. They may be poor, but they are not backward. Even in media-dark India, consumers are well informed. They are not overwhelmed by Western brands. And they can make a difference to the global positions of individual firms. Consider cellphones. The Indian market is growing at the rate of 6 million new subscribers per month.

According to Shermer, studies show that American test subjects with the lowest education levels have a higher probability of subscribing to certain paranormal beliefs, like haunted houses, Satanic possession, and UFO landings; but it’s test subjects with the most education who are likeliest to believe in New Age ideas, like the power of the mind to heal disease. Psychologist Stuart Vyse has remarked that the New Age movement “has led to the increased popularity of [supernatural] ideas among groups previously thought to be immune to superstition: those with higher intelligence, higher socioeconomic status, and higher educational levels.

Your hubris intrigues me, and I would like to subscribe to your newsletter.

If you want to hear more like this, just subscribe to my face.

Can you get a broken heart without being with someone? Can wanting to fall in love so bad make that happen?

A good way to encourage subscribers might sound like this, ‘And don’t forget to subscribe, so you never miss one of my brand new weekly recipe videos.

Our subscribers didn’t understand what it was like to live under Ruby’s iron fist, they didn’t know the consequences of stepping out of line.

I neither oblige the belief of other person, nor overhastily subscribe mine own. Nor have I stood with others computing or collating years and chronologies, lest I should be vainly curious about the time and circumstance of things, whereof the substance is so much in doubt. By this time, like one who had set out on his way by night, and travelled through a region of smooth or idle dreams, our history now arrives on the confines, where daylight and truth meet us with a clear dawn, representing to our view, though at a far distance, true colours and shapes.

The offer could be as small as telling them if they “like this post” or “comment on my video” or “subscribe to my podcast” or “join my list,” you’ll give them a special thing in exchange.

Religion doesn’t seem to work like that; it has certain ideas at the heart of it which we call sacred or holy or whatever. That’s an idea we’re so familiar with, whether we subscribe to it or not, that it’s kind of odd to think what it actually means, because really what it means is “Here is an idea or a notion that you’re not allowed to say anything bad about; you’re just not. Why not? Because you’re not!

He speaks in a different language with a voice that's already like sand shifting over metal, and my insides flip out. He's inadvertently flicked some weird switch inside me, and there's no turning back once it's there. Apparently I really like hearing someone speak in Hungarian or Polish or Russian or whatever it is he's speaking, while trapped in a closet. I'm a secret subscriber to Trapped in a Polish Closet magazine.

I think I have always had the misguided sense that worry and fear serve as an insurance policy of sorts. On a subconscious level, I subscribe to the notion that if you worry about something, it is somehow less likely to happen. Well, I am here to say that it doesn't work like that. The very thing you fear the most can still happen anyway. And when it does, you feel that much more cheated for having feared it in the first place.

I’m not sure how the ponies happened, though I have an inkling: “Can I get you anything?” I’ll say, getting up from a dinner table, “Coffee, tea, a pony?” People rarely laugh at this, especially if they’ve heard it before. “This party’s ‘sposed to be fun,” a friend will say. “Really? Will there be pony rides?” It’s a nervous tic and a cheap joke, cheapened further by the frequency with which I use it. For that same reason, it’s hard to weed it out of my speech – most of the time I don’t even realize I’m saying it. There are little elements in a person’s life, minor fibers that become unintentionally tangled with your personality. Sometimes it’s a patent phrase, sometimes it’s a perfume, sometimes it’s a wristwatch. For me, it is the constant referencing of ponies. I don’t even like ponies. If I made one of my throwaway equine requests and someone produced an actual pony, Juan-Valdez-style, I would run very fast in the other direction. During a few summers at camp, I rode a chronically dehydrated pony named Brandy who would jolt down without notice to lick the grass outside the corral and I would careen forward, my helmet tipping to cover my eyes. I do, however, like ponies on the abstract. Who doesn’t? It’s like those movies with the animated insects. Sure, the baby cockroach seems cute with CGI eyelashes, but how would you feel about fifty of her real-life counterparts living in your oven? And that’s precisely the manner in which the ponies clomped their way into my regular speech: abstractly. “I have something for you,” a guy will say on our first date. “Is it a pony?” No. It’s usually a movie ticket or his cell phone number. But on our second date, if I ask again, I’m pretty sure I’m getting a pony. And thus the Pony drawer came to be. It’s uncomfortable to admit, but almost every guy I have ever dated has unwittingly made a contribution to the stable. The retro pony from the ‘50s was from the most thoughtful guy I have ever known. The one with the glitter horseshoes was from a boy who would later turn out to be straight somehow, not gay. The one with the rainbow haunches was from a librarian, whom I broke up with because I felt the chemistry just wasn’t right, and the one with the price tag stuck on the back was given to me by a narcissist who was so impressed with his gift he forgot to remover the sticker. Each one of them marks the beginning of a new relationship. I don’t mean to hint. It’s not a hint, actually, it’s a flat out demand: I. Want. A. Pony. I think what happens is that young relationships are eager to build up a romantic repertoire of private jokes, especially in the city where there’s not always a great “how we met” story behind every great love affair. People meet at bars, through mutual friends, on dating sites, or because they work in the same industry. Just once a coworker of mine, asked me out between two stops on the N train. We were holding the same pole and he said, “I know this sounds completely insane, bean sprout, but would you like to go to a very public place with me and have a drink or something...?” I looked into his seemingly non-psycho-killing, rent-paying, Sunday Times-subscribing eyes and said, “Sure, why the hell not?” He never bought me a pony. But he didn’t have to, if you know what I mean.

And when I started at NYU and I met all those kids right out of undergrad, I thought, Hell, yeah, I’m a fucking Marine. Some of them, highly educated kids at a top five law school, didn’t even know what the Marine Corps did. (“It’s like a stronger Army, right?”) Few of them followed the wars at all, and most subscribed to a “It’s a terrible mess, so let’s not think about it too much” way of thinking. Then there were the political kids, who had definite opinions and were my least favorite to talk to. A lot of these overlapped with the insufferable public interest crowd, who hated the war, couldn’t see why anybody’d ever do corporate law, didn’t understand why anyone would ever join the military, didn’t understand why anyone would ever want to own a gun, let alone fire one, but who still paid lip service to the idea that I deserved some sort of respect and that I was, in an imprecise way that was clearly related to action movies and recruiting commercials, far more “hard-core” than your average civilian. So sure, I was a Marine. At the very least, I wasn’t them.

Many female networks almost teach women to behave like men. I don’t subscribe to that theory; by doing that, all you do is permanently allow men to play a home game and tell women that this is a man’s place – that women should learn how to play an away game every day for the rest of their career.

Sin for Salvation applies to everything. It’s a mindset. It’s about not buying into the laws and attitudes of those who would control you. It’s about having an open mind about what “sin” actually is. It’s about not automatically subscribing to someone else’s conception of sin. There are many sins in this world – such as the infinite greed of Wall Street bankers and their ilk – that are held up as virtues and qualities to be emulated. Always be on the lookout for sins that masquerade as the good. Always be on the lookout for healthy activities (like joyous sex outside the institution of marriage) that are condemned as sinful.

The novel, then, provides a reduction of the world different from that of the treatise. It has to lie. Words, thoughts, patterns of word and thought, are enemies of truth, if you identify that with what may be had by phenomenological reductions. Sartre was always, as he explains in his autobiography, aware of their being at variance with reality. One remembers the comic account of this antipathy in Iris Murdoch Under the Net, one of the few truly philosophical novels in English; truth would be found only in a silent poem or a silent novel. As soon as it speaks, begins to be a novel, it imposes causality and concordance, development, character, a past which matters and a future within certain broad limits determined by the project of the author rather than that of the characters. They have their choices, but the novel has its end. * ____________________ * There is a remarkable passage in Ortega y Gasset London essay ' History as a System' (in Philosophy and History, ed. Klibansky and Paton, 1936) which very clearly states the issues more notoriously formulated by Sartre. Ortega is discussing man's duty to make himself. 'I invent projects of being and doing in the light of circumstance. This alone I come upon, this alone is given me: circumstance. It is too often forgotten that man is impossible without imagination, without the capacity to invent for himself a conception of life, to "ideate" the character he is going to be. Whether he be original or a plagiarist, man is the novelist of himself... Among... possibilities I must choose. Hence, I am free. But, be it well understood, I am free by compulsion, whether I wish to be or not... To be free means to be lacking in constitutive identity, not to have subscribed to a determined being, to be able to be other than what one was...' This 'constitutive instability' is the human property lacking in the novels condemned by Sartre and Murdoch. Ortega differs from Sartre on the use of the past; but when he says that his free man is, willy-nilly, 'a second-hand God,' creating his own entity, he is very close to Sartre, who says that to be is to be like the hero in a novel. In one instance the eidetic image is of God, in the other of the Hero.

On a subconscious level, I subscribe to the notion that if you worry about something, it is somehow less likely to happen. Well, I am here to say that it doesn't work like that. The very thing you fear the most can still happen anyway. And when it does, you feel that much more cheated for having feared it in the first place.

And I would say this too. The rest of the United States knows next to nothing about the South. The present idea and picture which they hold of a people decadent and even obsolete through inbreeding and illiteracy – the inbreeding a result of the illiteracy and the isolation so that there is nothing else to do at night – as to be a kind of species of juvenile delinquents with a folklore of blood and violence, yet who, like juvenile delinquents, can be controlled by firmness once they are brought to believe that the police mean business, is as baseless and illusory as that one a generation ago of (oh yes, we subscribed to it too) columned porticoes and magnolias.

You and I, my son, are that “below.” That was true in 1776. It is true today. There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. And then they would have to determine how to build their suburbs on something other than human bones, how to angle their jails toward something other than a human stockyard, how to erect a democracy independent of cannibalism. But because they believe themselves to be white, they would rather countenance a man choked to death on film under their laws. And they would rather subscribe to the myth of Trayvon Martin, slight teenager, hands full of candy and soft drinks, transforming into a murderous juggernaut. And they would rather see Prince Jones followed by a bad cop through three jurisdictions and shot down for acting like a human. And they would rather reach out, in all their sanity, and push my four-year-old son as though he were merely an obstacle in the path of their too-important day.

i don't like to label what i feel for you as love. this is much more potent and twisted than mere love. If loving someone means letting them go and wishing them happiness with someone else, then i don't subscribe to that definition. But if love means protecting and wanting to take care of someone till your dying day, then i love you more than anyone has ever loved another human being

When John Robinson, Bishop of Woolwich, published Honest to God in 1963, stating that he could no longer subscribe to the old personal God “out there,” there was uproar in Britain. A similar furor has greeted various remarks by David Jenkins, Bishop of Durham, even though these ideas are commonplace in academic circles. Don Cupitt, Dean of Emmanuel College, Cambridge, has also been dubbed “the atheist priest”: he finds the traditional realistic God of theism unacceptable and proposes a form of Christian Buddhism, which puts religious experience before theology. Like Robinson, Cupitt has arrived intellectually at an insight that mystics in all three faiths have reached by a more intuitive route. Yet the idea that God does not really exist and that there is Nothing out there is far from new.

Courage is the root of change--and change is what we're chemically designed to do. So when you wake up tomorrow, make this pledge. No more holding yourself back. No more subscribing to others' opinions of what you can and cannot achieve. And no more allowing anyone to pigeonhole you into useless categories of sex, race, economic status, and religion. Do not allow your talents to like dormant...Design your own future.

Newton Pulsifer had never had a cause in his life. Nor had he, as far as he knew, ever believed in anything. It had been embarrassing, because he quite wanted to believe in something, since he recognized that belief was the lifebelt that got most people through the choppy waters of Life. He’d have liked to believe in a supreme God, although he’d have preferred a half-hour’s chat with Him before committing himself, to clear up one or two points. He’d sat in all sorts of churches, waiting for that single flash of blue light, and it hadn’t come. And then he’d tried to become an official Atheist and hadn’t got the rock-hard, self-satisfied strength of belief even for that. And every single political party had seemed to him equally dishonest. And he’d given up on ecology when the ecology magazine he’d been subscribing to had shown its readers a plan of a self-sufficient garden, and had drawn the ecological goat tethered within three feet of the ecological beehive. Newt had spent a lot of time at his grandmother’s house in the country and thought he knew something about the habits of both goats and bees, and concluded therefore that the magazine was run by a bunch of bib-overalled maniacs. Besides, it used the word “community” too often; Newt had always suspected that people who regularly used the word “community” were using it in a very specific sense that excluded him and everyone he knew. Then he’d tried believing in the Universe, which seemed sound enough until he’d innocently started reading new books with words like Chaos and Time and Quantum in the titles. He’d found that even the people whose job of work was, so to speak, the Universe, didn’t really believe in it and were actually quite proud of not knowing what it really was or even if it could theoretically exist. To Newt’s straightforward mind this was intolerable. Newt had not believed in the Cub Scouts and then, when he was old enough, not in the Scouts either. He was prepared to believe, though, that the job of wages clerk at United Holdings [Holdings] PLC, was possibly the most boring in the world. This is how Newton Pulsifer looked as a man: if he went into a phone booth and changed, he might manage to come out looking like Clark Kent.

Thank you for downloading this Simon & Schuster ebook. Get a FREE ebook when you join our mailing list. Plus, get updates on new releases, deals, recommended reads, and more from Simon & Schuster. Click below to sign up and see terms and conditions. CLICK HERE TO SIGN UP Already a subscriber? Provide your email again so we can register this ebook and send you more of what you like to read. You will continue to receive exclusive offers in your inbox.

Man wills to make of earth, not one Jerusalem but two; this sacramental blood de- clears the double mind by which he wills to lift both lion and lamb beyond the killing to exchange unaccount- able and vast. Man's priestliness therefore bespeaks his refusal of despair; proclaims acceptance of a world which, by its murderous hand, subscribes the insupportable dilemma of its being—the war of lion and lamb having no other, likely outcome here than two im- possibilities: The one, a pride of victors feeding on the slain; but leaving the lion as he was before, trapped in ancient reciprocities by which at last all power falls to crows; And the other, a hymn to despair no victim will accept; it is not enough, in this paroxysm of two martyrdoms, to stand upon the ship- wrecks of the slain and praise the weak for weakness; the lamb's will, too, was life; he died refusing death. Sacrifice therefore Not written off, but recognized, a sign in blood of the vaster end of blood; a redness turning all things white; an impossibility prefiguring the last exchange of all. The old order, of course, unchanged; the deaths of bulls and goats achieving nothing; Aaron still ineffectual; creation still bloody; But haunted now by bells within the veil where Aaron walks in shadows sprinkling blood and bids a new Jerusalem descend. Endless smoke now rising Lion become priest And lamb victim The world awaits The unimaginable union By which the Lion lifts Himself Lamb slain And, Priest and Victim, Brings The City Home.

You can't really be too concerned with what people think of you. You're on your own adventure of growth and discovery. Like Charles Bukowski said, 'People think I'm down on Fifth and Main at the Blarney Stone, but really I'm on top floor of the health club with a towel in my lap, watching Johnny Carson.' So it's not always good to be where people think you are, especially if you subscribe to it as well ... which is easily done, because then you don't have to figure out who you are, you just ask somebody else.

Frequently, when we are frozen by an event or if an event sheds its leaves and petals in front of our eyes in some other violent way, we dig up the soil around it in horror and shrink back from the ugliness of its roots where that which looks to us like transience lives. We have such a limited capacity to be just toward all phenomena and we are so quick to call ugly, as if turning spitefully and vengefully against ourselves, anything that simply does not correspond to the notion of beauty to which we subscribe at that moment.

...they lived in a curious but not unhappy isolation, though her father was a popular schoolteacher. Partly they were cut off by Sara’s heart trouble, but also by their subscribing to magazines nobody around them read, listening to programs on the national radio network, which nobody around them listened to. By Sara’s making her own clothes—sometimes ineptly— from Vogue patterns, instead of Butterick. Even by the way they preserved some impression of youth instead of thickening and slouching like the parents of Juliet’s schoolfellows.

Individuals tend to be docile, said the guide, and may usually be approached without fear. But when humans form groups their behavior changes and becomes more problematic. They are more likely to subscribe to a generally held view than to seek their own. Elsewhere: There seems to be a direct correlation between the size of a group and its inclination to consent or resort to violence or other questionable behavior, and/or the predilection of individuals to acquiesce when leaders suggest violent or simplistic solutions to perceived problems.

I would like to emphasize that this book does not belong to any existing view, school, or field, as far as I am aware, so that it does not subscribe to any tradition walled off from the rest of intellectual life. It therefore has no gatekeepers, clad in the traditional metaphorical chain-mail armor and bearing the traditional metaphorical halberd, proclaiming threats to their perceived enemies in archaic languages, dedicated to keeping new knowledge out and stamping out all possible threats to those inside its walls so that the residents can safely continue their traditional beliefs without the necessity of thinking about them.

I’m a bottom-up manager who subscribes to the concept of “servant leadership,” as articulated by the late Robert Greenleaf. He believed that organizations are at their most effective when leaders encourage collaboration, trust, foresight, listening, and empowerment. In any hierarchy, it’s clear that the ultimate boss (in my case, me) holds the most power. But a wonderful thing happens when you flip the traditional organizational chart upside down so that it looks like a V with the boss on the bottom. My job is to serve and support the next layer “above” me so that the people on that layer can then serve and support the next layer “above” them, and so on.

Achieving an all-white jury, or nearly all-white jury, is easy in most jurisdictions, because relatively few racial minorities are included in the jury pool. Potential jurors are typically called for service based on the list of registered voters or Department of Motor Vehicle lists—sources that contain disproportionately fewer people of color, because people of color are significantly less likely to own cars or register to vote. Making matters worse, thirty-one states and the federal government subscribe to the practice of lifetime felon exclusion from juries. As a result, about 30 percent of black men are automatically banned from jury service for life.

Already in the Bell System there were about 73 million phone calls made each day—and the numbers kept climbing.6 In the earliest days of AT&T, company engineers realized the daunting implications of such growth: The larger the system became, the larger the challenges would be in managing its complexity and structural integrity. It was also likely that the larger the system became, the higher the cost might be to individual subscribers unless technologies became more efficient. To scientists like Jewett, Buckley, and Kelly, that the growth of the system produced an unceasing stream of operational problems meant it had an unceasing need for inventive solutions.

Power itself is founded largely on disgust. The whole of advertising, the whole of political discourse, is a public insult to the intelligence, to reason - but an insult in which we collaborate, abjectly subscribing to a silent interaction. The day of hidden persuasion is over: those who govern us now resort unapologetically to arm-twisting pure and simple. The prototype here was a banker got up like a vampire, saying, 'I am after you for your money' . A decade has already gone by since this kind of obscenity was introduced, with the government's blessing, into our social mores. At the time we thought the ad feeble because of its aggressive vulgarity. In point of fact it was a prophetic commercial, full of intimations of the future shape of social relationships, because it operated, precisely, in terms of disgust, avidity and rape. The same goes for pornographic and food advertising, which are also powered by shamelessness and lust, by a strategic logic of violation and anxiety. Nowadays you can seduce a woman with the words, 'I am interested in your cunt' . The same kind of crassness has triumphed in the realm of art, whose mounds of trivia may be reduced to a single pronouncement of the type, 'What we want from you is stupidity and bad taste' . And the fact is that we do succumb to this mass extortion, with its subtle infusion of guilt. It is true in a sense that nothing really disgusts us any more. In our eclectic culture, which embraces the debris of all others in a promiscuous confusion, nothing is unacceptable. But for this very reason disgust is nevertheless on the increase - the desire to spew out this promiscuity, this indifference to everything no matter how bad, this viscous adherence of opposites. To the extent that this happens, what is on the increase is disgust over the lack of disgust. An allergic temptation to reject everything en bloc: to refuse all the gentle brainwashing, the soft-sold overfeeding, the tolerance, the pressure to embrace synergy and consensus.

How about this?” he said. “For years Mom invested Pupkin with attention and focus and time, and like in The Velveteen Rabbit, love brings things to life. She put all her emotional energy into Pupkin, and some of it bled into the others, and as I believe a great man of science once said, energy can be neither created nor destroyed.” “The Velveteen Rabbit is not a compelling theoretical framework for the physical universe,” Louise said. “It’s a children’s story.” “So’s the Bible,” Mark said. “But you got people making laws and killing each other over it every day.” “That’s a false equivalency,” Louise said. “I don’t subscribe to your Velveteen Rabbit theory of the universe.

My family subscribed to this rigid belief system. They were unaware of the reality that gender, like sexuality, exists on a spectrum. By punishing me, they were performing the socially sanctioned practice of hammering the girl out of me, replacing her with tenets of gender-appropriate behavior. Though I would grow up to fit neatly into the binary, I believe in self-determination, autonomy, in people having the freedom to proclaim who they are and define gender for themselves. Our genders are as unique as we are. No one's definition is the same, and compartmentalizing a person as either a boy or a girl based entirely on the appearance of genitalia at birth undercuts our complex life experiences.

Well, it’s only to you I’m talking. I did him just as well as I knew how, making allowance for the slickness of oils. Then the art-manager of that abandoned paper said that his subscribers wouldn’t like it. It was brutal and coarse and violent,—man being naturally gentle when he’s fighting for his life. They wanted something more restful, with a little more colour. I could have said a good deal, but you might as well talk to a sheep as an art-manager. I took my “Last Shot” back. Behold the result! I put him into a lovely red coat without a speck on it. That is Art. I polished his boots,—observe the high light on the toe. That is Art. I cleaned his rifle,—rifles are always clean on service,—because that is Art.

A player’s first move isn’t necessarily the truest or clearest view of that person I’ll get, but it’s often the most naked, because it takes a while to situate yourself within an imaginary landscape. When you respond to the initial subscriber packet with your opening move—when you come to the bridge—you haven’t had a chance to get much sense of the game’s rhythms, so you’re awkward, halting, more likely to overplay your hand. The open path at the overpass gives way to grand schemes, huge, multipart responses, whole narratives from within the canvas newly forming inside the player’s imagination. I keep myself out of it; I interpret and react, like a flowchart responding flatly to a person who’s asking it how to live.

Dick laughed. ‘Well, it’s only to you I’m talking. I did him just as well as I knew how, making allowance for the slickness of oils. Then the art-manager of that abandoned paper said that his subscribers wouldn’t like it. It was brutal and coarse and violent, — man being naturally gentle when he’s fighting for his life. They wanted something more restful, with a little more colour. I could have said a good deal, but you might as well talk to a sheep as an art-manager. I took my “Last Shot” back. Behold the result! I put him into a lovely red coat without a speck on it. That is Art. I polished his boots, — observe the high light on the toe. That is Art. I cleaned his rifle, — rifles are always clean on service, — because that is Art.

My personal life is as monotonous as ever; but they have given me permission to walk in the garden, where there are almost seventeen trees ! This is a great happiness for me. Moreover, I am given a candle in the evenings—that's my second piece of luck. The third will be mine if you answer as soon as possible, and send me the next number of the 0. Z. I am in the same position as a country subscriber, and await each number as a great event, like some landed proprietor dying of boredom in the provinces. Will you send me some historical works ? That would be splendid. But best of all would be the Bible (both Testaments). I need one. Should it prove possible, send it in a French translation. But if you could add as well a Slav edition, it would be the height of bliss. Of

In the conduct of my newspaper, I carefully excluded all libeling and personal abuse, which is of late years become so disgraceful to our country. Whenever I was solicited to insert anything of that kind, and the writers pleaded, as they generally did, the liberty of the press, and that a newspaper was like a stagecoach, in which any one who would pay had a right to a place, my answer was that I would print the piece separately if desired, and the author might have as many copies as he pleased to distribute himself, but that I would not take upon me to spread his detraction; and that, having contracted with my subscribers to furnish them with what might be either useful or entertaining, I could not fill their papers with private altercation, in which they had no concern, without doing them manifest injustice. Now many of our printers make no scruple of gratifying the malice of individuals by false accusations of the fairest characters among ourselves, augmenting animosity even to the producing of duels; and are, moreover, so indiscreet as to print scurrilous reflections on the government of neighboring states, and even on the conduct of our best national allies, which may be attended with the most pernicious consequences. These things I mention as a caution to young printers, and that they may be encouraged not to pollute their presses and disgrace their profession by such infamous practices, but refuse steadily, as they may see by my example that such a course of conduct will not, on the whole, be injurious to their interests.

The organization of this matchless service has often been described. Besides his telephone, each reporter, as the reader is aware, has in front of him a set of commutators, which enable him to communicate with any desired telephotic line. Thus the subscribers not only hear the news but see the occurrences. When an incident is described that is already past, photographs of its main features are transmitted with the narrative. And there is no confusion withal. The reporters' items, just like the different stories and all the other component parts of the journal, are classified automatically according to an ingenious system, and reach the hearer in due succession. Furthermore, the hearers are free to listen only to what specially concerns them. They may at pleasure give attention to one editor and refuse it to another.

He was as bold as a lion about it, and 'mightily convinced' not only himself, but everybody that heard him;—but then his idea of a fugitive was only an idea of the letters that spell the word,—or at the most, the image of a little newspaper picture of a man with a stick and bundle, with "Ran away from the subscriber" under it. The magic of the real presence of distress,—the imploring human eye, the frail, trembling human hand, the despairing appeal of helpless agony,—these he had never tried. He had never thought that a fugitive might be a hapless mother, a defenseless child,—like that one which was now wearing his lost boy's little well-known cap; and so, as our poor senator was not stone or steel,—as he was a man, and a downright noble-hearted one, too,—he was, as everybody must see, in a sad case for his patriotism.

Sara, who snatched her lessons at all sorts of untimely hours from tattered and discarded books, and who had a hungry craving for everything readable, was often severe upon them in her small mind. They had books they never read; she had no books at all. If she had always had something to read, she would not have been so lonely. She liked romances and history and poetry; she would read anything. There was a sentimental housemaid in the establishment who bought the weekly penny papers, and subscribed to a circulating library, from which she got greasy volumes containing stories of marquises and dukes who invariably fell in love with orange-girls and gypsies and servant-maids, and made them the proud brides of coronets; and Sara often did parts of this maid's work so that she might earn the privilege of reading these romantic histories.

Anson laid bare his ulterior motives for favoring the removal of Japanese farmers, but like all strategic racists, he also at least partially subscribed to the racial antipathies he endeavored to exploit. From here, motives become more attenuated as persons adopt particular ideas depending not on their material interests but on how these notions protect their self-image and, for the privileged, confirm society’s basic fairness. For instance, the dominance of colorblindness today surely ties back to motives, not on the fully conscious level, but in many whites being drawn to conceptions of race that affirm their sense of being moral persons neither responsible for nor benefited by racial inequality. Colorblindness offers whites racial expiation: they cannot be racist if they lack malice; nor can they be responsible for inequality, since this reflects differences in group mores. Colorblindness also compliments whites on a superior culture that explains their social position. In addition it empathizes with whites as racism’s real victims when government favors minorities through affirmative action or welfare payments. Finally, colorblindness affirms that whites are moral when they oppose measures to promote integration because it’s allegedly their principled objection to any use of race that drives them, not bias. Colorblindness has not gained adherents because of its analytic insight (that race is completely disconnected from social practices blinks reality); rather, it thrives because it comforts whites regarding their innocence, reassures them that their privilege is legitimate, commiserates with their victimization, and hides from them their hostility toward racial equality.

The present writer is nothing of a philosopher; he is, poetice et eleganter, an amateur writer who neither writes the System nor promises of the System, who neither subscribes to the System nor ascribes anything to it. He writes because for him it is a luxury which becomes the more agreeable and more evident, the fewer there are who buy and read what he writes. He can easily foresee his fate in an age when passion has been obliterated in favor of learning, in an age when an author who wants to have readers must take care to write in such a way that the book can easily be perused during the afternoon nap, and take care to fashion his outward deportment in likeness to the picture of that polite young gardener in the advertisement sheet, who with hat in hand, and with a good certificate from the place where he last served, recommends himself to the esteemed public.

Compared with a typical mail-order ad, the “imagine cable television” appeal is a much more subtle appeal to self-interest. Note that the benefits offered were not fantastic in a Caples-esque way. The gist was that you could avoid the hassle of leaving home (!) by ordering cable. Indeed, just hearing about the benefits, in the abstract, wasn’t enough to lure additional subscribers. It was only when people put themselves in the starring role—I can see myself watching a good movie at home with my hubby, and I can get up and check on the kids in the next room whenever I like … and think of all that babysitting money I’d save!—that their interest grew. This finding suggests that it may be the tangibility, rather than the magnitude, of the benefits that makes people care. You don’t have to promise riches and sex appeal and magnetic personalities. It may be enough to promise reasonable benefits that people can easily imagine themselves enjoying.

There followed a three-year spectacle during which [Senator Joseph] McCarthy captured enormous media attention by prophesying the imminent ruin of America and by making false charges that he then denied raising—only to invent new ones. He claimed to have identified subversives in the State Department, the army, think tanks, universities, labor unions, the press, and Hollywood. He cast doubt on the patriotism of all who criticized him, including fellow senators. McCarthy was profoundly careless about his sources of information and far too glib when connecting dots that had no logical link. In his view, you were guilty if you were or ever had been a Communist, had attended a gathering where a supposed Communist sympathizer was present, had read a book authored by someone soft on Communism, or subscribed to a magazine with liberal ideas. McCarthy, who was nicknamed Tailgunner Joe, though he had never been a tail gunner, was also fond of superlatives. By the middle of 1951, he was warning the Senate of “a conspiracy so immense and an infamy so black as to dwarf any previous such venture in the history of man.” McCarthy would neither have become a sensation, nor ruined the careers of so many innocent people, had he not received support from some of the nation’s leading newspapers and financing from right-wingers with deep pockets. He would have been exposed much sooner had his wild accusations not been met with silence by many mainstream political leaders from both parties who were uncomfortable with his bullying tactics but lacked the courage to call his bluff. By the time he self-destructed, a small number of people working in government had indeed been identified as security risks, but none because of the Wisconsin senator’s scattershot investigations. McCarthy fooled as many as he did because a lot of people shared his anxieties, liked his vituperative style, and enjoyed watching the powerful squirm. Whether his allegations were greeted with resignation or indignation didn’t matter so much as the fact that they were reported on and repeated. The more inflammatory the charge, the more coverage it received. Even skeptics subscribed to the idea that, though McCarthy might be exaggerating, there had to be some fire beneath the smoke he was spreading. This is the demagogue’s trick, the Fascist’s ploy, exemplified most outrageously by the spurious and anti-Jewish Protocols of the Elders of Zion. Repeat a lie often enough and it begins to sound as if it must—or at least might—be so. “Falsehood flies,” observed Jonathan Swift, “and the truth comes limping after it.” McCarthy’s career shows how much hysteria a skilled and shameless prevaricator can stir up, especially when he claims to be fighting in a just cause. After all, if Communism was the ultimate evil, a lot could be hazarded—including objectivity and conventional morality—in opposing it.

The three main mediaeval points of view regarding universals are designated by historians as realism, conceptualism, and nominalism. Essentially these same three doctrines reappear in twentieth-century surveys of the philosophy of mathematics under the new names logicism, intuitionism, and formalism. Realism, as the word is used in connection with the mediaeval controversy over universals, is the Platonic doctrine that universals or abstract entities have being independently of the mind; the mind may discover them but cannot create them. Logicism, represented by Frege, Russell, Whitehead, Church, and Carnap, condones the use of bound variables to refer to abstract entities known and unknown, specifiable and unspecifiable, indiscriminately. Conceptualism holds that there are universals but they are mind-made. Intuitionism, espoused in modern times in one form or another by Poincaré, Brouwer, Weyl, and others, countenances the use of bound variables to refer to abstract entities only when those entities are capable of being cooked up individually from ingredients specified in advance. As Fraenkel has put it, logicism holds that classes are discovered while intuitionism holds that they are invented—a fair statement indeed of the old opposition between realism and conceptualism. This opposition is no mere quibble; it makes an essential difference in the amount of classical mathematics to which one is willing to subscribe. Logicists, or realists, are able on their assumptions to get Cantor’s ascending orders of infinity; intuitionists are compelled to stop with the lowest order of infinity, and, as an indirect consequence, to abandon even some of the classical laws of real numbers. The modern controversy between logicism and intuitionism arose, in fact, from disagreements over infinity. Formalism, associated with the name of Hilbert, echoes intuitionism in deploring the logicist’s unbridled recourse to universals. But formalism also finds intuitionism unsatisfactory. This could happen for either of two opposite reasons. The formalist might, like the logicist, object to the crippling of classical mathematics; or he might, like the nominalists of old, object to admitting abstract entities at all, even in the restrained sense of mind-made entities. The upshot is the same: the formalist keeps classical mathematics as a play of insignificant notations. This play of notations can still be of utility—whatever utility it has already shown itself to have as a crutch for physicists and technologists. But utility need not imply significance, in any literal linguistic sense. Nor need the marked success of mathematicians in spinning out theorems, and in finding objective bases for agreement with one another’s results, imply significance. For an adequate basis for agreement among mathematicians can be found simply in the rules which govern the manipulation of the notations—these syntactical rules being, unlike the notations themselves, quite significant and intelligible.

Dharma Bums refusing to subscribe to the general demand that they consume production and therefore have to work for the privilege of consuming, all that crap they didn’t really want anyway such as refrigerators, TV sets, cars, at least new fancy cars, certain hair oils and deodorants and general junk you finally always see a week later in the garbage anyway, all of them imprisoned in a system of work, produce, consume, work, produce, consume, I see a vision of a great rucksack revolution thousands or even millions of young Americans wandering around with rucksacks, going up to mountains to pray, making children laugh and old men glad, making young girls happy and old girls happier, all of ’em Zen Lunatics who go about writing poems that happen to appear in their heads for no reason and also by being kind and also by strange unexpected acts keep giving visions of eternal freedom to everybody and to all living creatures, that’s what I like about you Goldbook and Smith, you two guys from the East Coast which I thought was dead.” “We thought the West Coast was dead!

Eriku opens the door. Momo-chan drops from the car and lumbers forward. And oh my God, she is so cute I could die. Tamagotchi breaks from the leash and rushes toward her. I close my eyes. I should have put the imperial vet on standby. But then... it's quiet. I pop open an eye, then the other, ready to see carnage. Tamagotchi has rolled onto his back, and Momo-chan is sniffing his belly. Her thick tongue darts out, and she licks him. Licks him. Tamagotchi shudders, his body convulsing in what I can only describe as pure ecstasy. "Well, now I've seen it all," Reina says, then wanders off. Eriku smiles. "I think they like each other." What an understatement. Momo-chan collapses onto the ground, and Tamagotchi curls up next to her. "I have mentally and emotionally subscribed to Momo-chan's fan club," I say, walking toward the dogs. Momo-chan rolls to her side. Tamagotchi adjusts too, lying in between her legs, his back curved against her belly. Just so many wishes fulfilled in one magical moment. I always thought I was a one dog kind of woman, but Tamagotchi and Momo-chan----sign me the eff up.

Large houses are still occupied, while spinners’ and weavers’ cottages stand empty, because the families that once filled them are obliged to live in rooms or cellars. Carriages still roll along the streets, concerts are still crowded by subscribers, the shops for expensive luxuries still find daily customers, while the workman loiters away his unemployed time in watching these things, and thinking of the pale, uncomplaining wife at home, and the wailing children asking in vain for enough of food — of the sinking health, of the dying life of those near and dear to him. The contrast is too great. Why should he alone suffer from bad times? I know that this is not really the case; and I know what is the truth in such matters; but what I wish to impress is what the workman feels and thinks. True, that with child-like improvidence, good times will often dissipate his grumbling, and make him forget all prudence and foresight. But there are earnest men among these people, men who have endured wrongs without complaining, but without ever forgetting or forgiving those whom (they believe) have caused all this woe. Among

In typical cases, that a are no official policies authorizing race drposcrimination is obvious yet unstated, and the systematic exclusion of black jurors continues largely unabated through the use of the peremptory strike, Peremptory strikes have long been controversial. . . .In practice, however, peremptory challenges are notoriously discriminatory. Lawyers typically have little information about potential jurors, so their decisions to strike individual jurors tend to be based on nothing more than stereotypes, prejudices,and hunches. . . . Potential jurors are typically called for service based on the list of registered voters or Department of Motor Vehicle lists--spurces that contain dispropinately fewer people of color, because people of color are significantly less likely to own cars or to register to vote. Making matters worse, thirty-one States and the federal government subscribe to the practice of lifetime felon exclusion from juries. As a result, about 30 percent of black me are automatically banned from jury service for life. . . .[T]jemonly thing that has changed is that prosecutors must come up with a race-neutral excuse for the strikes--an exceeding easy task.

In the conduct of my newspaper, I carefully excluded all libelling and personal abuse, which is of late years become so disgraceful to our country. Whenever I was solicited to insert anything of that kind, and the writers pleaded, as they generally did, the liberty of the press, and that a newspaper was like a stagecoach, in which any one who would pay had a right to a place, my answer was, that I would print the piece separately if desired, and the author might have as many copies as he pleased to distribute himself, but that I would not take upon me to spread his detraction; and that, having contracted with my subscribers to furnish them with what might be either useful or entertaining, I could not fill their papers with private altercation, in which they had no concern, without doing them manifest injustice. Now, many of our printers make no scruple of gratifying the malice of individuals by false accusations of the fairest characters among ourselves, augmenting animosity even to the producing of duels; and are, moreover, so indiscreet as to print scurrilous reflections on the government of neighboring states, and even on the conduct of our best national allies, which may be attended with the most pernicious consequences.

I met him in the hospital.' I saw the eyebrow raise in my peripheral vision. 'Yeah, that hospital. He believes that powerful telepaths are secretly in charge of the planet, and that they're possessing people for their own entertainment.' 'Powerful telepaths...' Lew said. 'Slan,' I said. Lew burst out laughing. 'You mean you didn't know that Slan was nonfiction?' I said. 'Bertrum belongs to an organization that believes that Van Vogt intentionally--' 'What did you say--Van Vaht? It's Van Voh.' 'No, it's not. You've gotta pronounce the T at least.' 'What, Van Vote? Don't be an idiot. I bet you still say Submareener.' 'My point--,' I said. 'And Mag-net-o.' '--is that Bertrum thinks Van Voggatuh used fiction to cloak the truth.' 'As opposed to say, your friend, P.K. Dick, and Whitley Strieber, and--' 'Streeber.' 'And L. Ron Hubbard, who just made shit up and said it was the truth.' 'Exactly.' Lew nodded. 'I find your ideas intriguing and I'd like to subscribe to your newsletter. What's the name of this fine organization?' 'It gets better,' I said. "The Human League." 'No way.' 'I'm not sure they realized the name was taken.' 'My god, Lew said. 'It's the perfect cover for an elite fighting force -- an eighties New Wave band! This is so Buckaroo Banzai.

Your success with that initial group, the number that clicks on the video, determines how far and wide YouTube will promote it further. If many of your subscribers click on the video, YouTube will send it out to more subscribers and to some non-subscribers that have watched similar content. If that group of non-subscribers also clicks to watch the video, the platform will expand the reach even further. The platform keeps doing this, continuously using data from who is clicking and how much of the video they watch, to determine how much further to expand your video’s reach. So what does this mean to your niche and why is it important? Think about it from the perspective of someone with no definable niche, a person that posts videos with no clear content strategy. People that subscribe to their channel may do so because they like the creator’s personality but they aren’t likely to be interested in a lot of the content. That means there might not be many of your subscribers from that initial test group that will be interested in the new video. They won’t click through and it will be a negative signal to YouTube…even the subscribers aren’t interested so why push it out to more people? That’s going to make it difficult to grow a channel in the first place if your videos aren’t being promoted much by YouTube. Now think of it in terms of someone that posts videos only

Newton Pulsifer had never had a cause in his life. Nor had he, as far as he knew, ever believed in anything. It had been embarassing, because he quite wanted to believe in something, since he recognized that belief was the lifebelt that got most people through the choppy waters of Life. He'd have liked to believe in a supreme God, although he'd have preferred a half-hour's chat with Him before committing himself, to clear up one or two points. He'd sat in all sorts of churches, waiting for that single flash of blue light, and it hadn't come. And then he'd tried to become an official Atheist and hadn't got the rock-hard, self-satisfied strenght of belief even for that. And every single political party had seemed to him equally dishonest. And he'd given up on ecology when the ecology magazine he'd been subscribing to had shown its readers a plan of a self-suficient garden, and had drawn the ecological goat tethered within three feet of the ecological beehive. Newt had spent a lot of time at his grandmother's house in the country and thought he knew something about the habits of both goats and bees, and concluded therefore that the magazine was run by a bunch of bib-overalled maniacs. Besides, it used the word 'community' too often; Newton had always suspected that people who regularly used the word 'community' were using it in a very specific sense that excluded him and everyone he knew.

People reacted with hate and fear and then community by wearing American flag shirts, bandannas, crying, huddling, lost, and senseless. They packed the gymnasium to talk about how they felt. A lot of students were from New York so I understood their pain. For them, it was personal. But for me, it was surreal. I didn't take it personally: I'd never subscribed to America. I never felt included in this country. To this day, someone tells me to go back to China at least three times a year and I live in downtown New York. (222-233) Americans. Americans. AMERICANS. They've called me chink. They've treated me like the Other. They laughed at my food, they laughed at my family, they laughed at my culture, they wouldn't give me a proper interview because of my face. Americans. They did that. When 9/11 happened, I was an observer. I mourned for the victims and felt for the people as individuals, but this wasn't my fight. It wasn't the victims' fight, either, though. They were caught in the middle as always. The little people suffer for the crimes of few. This fight wasn't between the people that flew the planes and the people in the towers. We all got played by politics we had nothing to do with. (223) If you want your voice to be heard, you have to fight. There's no other way around it. You can't expect people to seek you out; if you know you're right and you have the answers, then it's your duty to tell the world.(224)

You live in days when a lingering, Lot-like religion abounds. The stream of profession is far broader than it once was, but far less deep in many places. A certain kind of Christianity is almost fashionable now. To belong to some party in the Church of England, and show a zeal for its interests--to talk about the leading controversies of the day--to buy popular religious books as fast as they come out, and lay them on your table--to attend meetings--to subscribe to Societies--to discuss the merits of preachers--to be enthusiastic and excited about every new form of sensational religion which crops up--all these are now comparatively easy and common attainments. They no longer make a person singular. They require little or no sacrifice. They entail no cross. But to walk closely with God--to be really spiritually-minded--to behave like strangers and pilgrims--to be distinct from the world in employment of time, in conversation, in amusements, in dress--to bear a faithful witness for Christ in all places--to leave a savour of our Master in every society--to be prayerful, humble, unselfish, good-tempered, quiet, easily pleased, charitable, patient, meek--to be jealously afraid of all manner of sin, and tremblingly alive to our danger from the world--these, these are still rare things! They are not common among those who are called true Christians, and, worst of all, the absence of them is not felt and bewailed as it should be.

Innovation and disruption are ideas that originated in the arena of business but which have since been applied to arenas whose values and goals are remote from the values and goals of business. People aren’t disk drives. Public schools, colleges and universities, churches, museums, and many hospitals, all of which have been subjected to disruptive innovation, have revenues and expenses and infrastructures, but they aren’t industries in the same way that manufacturers of hard-disk drives or truck engines or drygoods are industries. Journalism isn’t an industry in that sense, either. Doctors have obligations to their patients, teachers to their students, pastors to their congregations, curators to the public, and journalists to their readers--obligations that lie outside the realm of earnings, and are fundamentally different from the obligations that a business executive has to employees, partners, and investors. Historically, institutions like museums, hospitals, schools, and universities have been supported by patronage, donations made by individuals or funding from church or state. The press has generally supported itself by charging subscribers and selling advertising. (Underwriting by corporations and foundations is a funding source of more recent vintage.) Charging for admission, membership, subscriptions and, for some, earning profits are similarities these institutions have with businesses. Still, that doesn’t make them industries, which turn things into commodities and sell them for gain.

Dear Net-Mail User [ EweR-635-78-2267-3 aSp]: Your mailbox has just been rifled by EmilyPost, an autonomous courtesy-worm chain program released in October 2036 by an anonymous group of net subscribers in western Alaska. [ ref: sequestered confession 592864-2376298.98634, deposited with Bank Leumi 10/23/36:20:34:21. Expiration-disclosure 10 years.] Under the civil disobedience sections of the Charter of Rio, we accept in advance the fines and penalties that will come due when our confession is released in 2046. However we feel that’s a small price to pay for the message brought to you by EmilyPost. In brief, dear friend, you are not a very polite person. EmilyPost’s syntax analysis subroutines show that a very high fraction of your Net exchanges are heated, vituperative, even obscene. Of course you enjoy free speech. But EmilyPost has been designed by people who are concerned about the recent trend toward excessive nastiness in some parts of the Net. EmilyPost homes in on folks like you and begins by asking them to please consider the advantages of politeness. For one thing, your credibility ratings would rise. (EmilyPost has checked your favorite bulletin boards, and finds your ratings aren’t high at all. Nobody is listening to you, sir!) Moreover, consider that courtesy can foster calm reason, turning shrill antagonism into useful debate and even consensus. We suggest introducing an automatic delay to your mail system. Communications are so fast these days, people seldom stop and think. Some Net users act like mental patients who shout out anything that comes to mind, rather than as functioning citizens with the human gift of tact. If you wish, you may use one of the public-domain delay programs included in this version of EmilyPost, free of charge. Of course, should you insist on continuing as before, disseminating nastiness in all directions, we have equipped EmilyPost with other options you’ll soon find out about…

Step 6. Ensure That Your Environment Supports Your Goals Some people subscribe to the philosophy that if the cure doesn’t hurt, it can’t be working. When it comes to permanent changes in diet and lifestyle, the opposite philosophy is the best: The less painful the program, the more likely it is to succeed. Take steps to make your new life easier. Modify your daily behavior so that your surroundings work for you, not against you. Have the right pots, pans, and utensils to cook with; have the right spices, herbs, and seasonings to make your meals delicious; have your cookbooks handy and review them often to make your dishes lively and appealing. Make sure you give yourself the time to shop for food and cook your meals. Change your life to support your health. Don’t sacrifice your health for worthless conveniences. Avoid temptation. Very few people could quit smoking without ridding their house of cigarettes. Alcoholics avoid bars to stop drinking. Protect yourself by protecting your environment. Decrease the time when you are exposed to rich foods to avoid testing your “willpower.” One of the best ways to do this is to throw all the rich foods out of the house. Just as important is to replace harmful foods with those used in the McDougall Program for Maximum Weight Loss. If many of your meals are eaten away from home, make the situations meet your needs. Go to restaurants that offer at least one delicious, nutritious item. Ask the waiter to remove the butter and olive oil from the table. Accept invitations to dinner from friends who eat and live healthfully. Bring healthful foods with you whenever possible. Keep those people close who support your efforts and do not try to sabotage you. Ask family and friends to stop giving you boxes of candy and cakes as gifts. Instead suggest flowers, a card, or a fruit basket. Tell your mother that if she really loves you she’ll feed you properly, forgoing her traditional beef stroganoff.

She shifted gears as they left Worth Avenue, hurtling them along the beach at just sublight speed. “Jesus, Addison, you are so blind,” she finally exploded. “She comes in playing the damsel in distress, and you buy all of it.” “She did n—” “‘Oh, Richard, I need your help,’” she mimicked, doing a startlingly good impression of Patricia’s soft, cultured Brit—especially since the two women had barely spoken a total of five words to one another. “’I’ve left Peter, and I so badly want to make a new start, but I just don’t know how to do it on my own. You’re so big and strong and successful, can’t you see it in your heart to help me?’” Samantha canted her eyes at him. “Did it go a little like that?” Christ. “Maybe,” he hedged. “But—” “See? She wants you back.” “Well, she can’t have me. I’m taken. But she asked for my help, and I’m partially the reason she’s in this position.” “No, she put herself on her back and then you put her in the next position.” “Even so—” “You can’t resist putting on your shining armor, can you?” she said more calmly, blowing out her breath. “And if I know it, then she knows it, too.” “Honestly, Samantha, I think it’s more a matter of Patricia actually being helpless than her acting that way to gain my assistance. I doubt she could find a grocery store on her own, much less the toothpaste aisle.” “But she’s not after toothpaste.” As they stopped at a light, Richard leaned over and grabbed Samantha’s face, kissing her hard on her surprised mouth. “Don’t worry about this. You won’t have to deal with her.” “Maybe not, but you will. And keep in mind that she’s got a subscriber website where she gives advice about how not to get screwed in a divorce.” “She does?” “Yes. Interesting stuff. You really need to spend more time surfing the ’net.” “Shit.” Before Samantha could follow up her smug look with more commentary, he took a breath. “I’ll make dumping the website a condition of my helping her.” “Great. She won’t need the site, anyway, because she’ll be busy screwing you over in person, instead.” “No one screws me over, Samantha. Ever.” “Yet, smart guy. Yet.

The Nobel Prize winner Elie Wiesel had lived only for God during his childhood in Hungary; his life had been shaped by the disciplines of the Talmud, and he had hoped one day to be initiated into the mysteries of Kabbalah. As a boy, he was taken to Auschwitz and later to Buchenwald. During his first night in the death camp, watching the black smoke coiling to the sky from the crematorium where the bodies of his mother and sister were to be thrown, he knew that the flames had consumed his faith forever. He was in a world which was the objective correlative of the Godless world imagined by Nietzsche. “Never should I forget that nocturnal silence which deprived me, for all eternity, of the desire to live,” he wrote years later. “Never shall I forget these moments which murdered my God and my soul and turned my dreams to dust.”33 One day the Gestapo hanged a child. Even the SS were disturbed by the prospect of hanging a young boy in front of thousands of spectators. The child who, Wiesel recalled, had the face of a “sad-eyed angel,” was silent, lividly pale and almost calm as he ascended the gallows. Behind Wiesel, one of the other prisoners asked: “Where is God? Where is He?” It took the child half an hour to die, while the prisoners were forced to look him in the face. The same man asked again: “Where is God now?” And Wiesel heard a voice within him make this answer: “Where is He? Here He is—He is hanging here on this gallows.”34 Dostoevsky had said that the death of a single child could make God unacceptable, but even he, no stranger to inhumanity, had not imagined the death of a child in such circumstances. The horror of Auschwitz is a stark challenge to many of the more conventional ideas of God. The remote God of the philosophers, lost in a transcendent apatheia, becomes intolerable. Many Jews can no longer subscribe to the biblical idea of God who manifests himself in history, who, they say with Wiesel, died in Auschwitz. The idea of a personal God, like one of us writ large, is fraught with difficulty. If this God is omnipotent, he could have prevented the Holocaust. If he was unable to stop it, he is impotent and useless; if he could have stopped it and chose not to, he is a monster. Jews are not the only people who believe that the Holocaust put an end to conventional theology.

He appeared to live entirely on sweet tea, condensed milk, hand-rolled cigarettes, and a sort of sullen internal energy. Shadwell had a Cause, which he followed with the full resources of his soul and his Pensioner’s Concessionary Travel Pass. He believed in it. It powered him like a turbine. Newton Pulsifer had never had a cause in his life. Nor had he, as far as he knew, ever believed in anything. It had been embarrassing, because he quite wanted to believe in something, since he recognized that belief was the lifebelt that got most people through the choppy waters of Life. He’d have liked to believe in a supreme God, although he’d have preferred a half-hour’s chat with Him before committing himself, to clear up one or two points. He’d sat in all sorts of churches, waiting for that single flash of blue light, and it hadn’t come. And then he’d tried to become an official Atheist and hadn’t got the rock-hard, self-satisfied strength of belief even for that. And every single political party had seemed to him equally dishonest. And he’d given up on ecology when the ecology magazine he’d been subscribing to had shown its readers a plan of a self-sufficient garden, and had drawn the ecological goat tethered within three feet of the ecological beehive. Newt had spent a lot of time at his grandmother’s house in the country and thought he knew something about the habits of both goats and bees, and concluded therefore that the magazine was run by a bunch of bib-overalled maniacs. Besides, it used the word “community” too often; Newt had always suspected that people who regularly used the word “community” were using it in a very specific sense that excluded him and everyone he knew. Then he’d tried believing in the Universe, which seemed sound enough until he’d innocently started reading new books with words like Chaos and Time and Quantum in the titles. He’d found that even the people whose job of work was, so to speak, the Universe, didn’t really believe in it and were actually quite proud of not knowing what it really was or even if it could theoretically exist. To Newt’s straightforward mind this was intolerable. Newt had not believed in the Cub Scouts and then, when he was old enough, not in the Scouts either. He was prepared to believe, though, that the job of wages clerk at United Holdings [Holdings] PLC, was possibly the most boring in the world.

The Comte de Chagny was right; no gala performance ever equalled this one. All the great composers of the day had conducted their own works in turns. Faure and Krauss had sung; and on that evening, Christine Daaé had revealed her true self, for the first time, to the astonished and and enthusiastic audience. Gounod had conducted the Funeral March of a Marionette; Reyer, his beautiful overture to Siguar; Saint Saëns, the Danse Macabre and a Rêverie Orientale, Massenet, an unpublished Hungarian march; Guiraud, his Carnaval; Delibes, the Valse lente from Sylvia and the Pizzicati from Coppelia. Mlle. Krauss had sung the bolero in the Vespri Siciliani; and Mlle. Denise Bloch the drinking song in Lucrezia Borgia. But the real triumph was reserved for Christine Daaé, who had begun by singing a few passages from Romeo and Juliet. It was the first time that the young artist sang in this work of Gounod, which had not been transferred to the Opera and which was revived at the the old Theatre Lyrique by Mme. Carvalho. Those who heard her say that her voice, in these passages, was seraphic; but this was nothing to the superhuman notes that she gave forth in the prison scene and the final trio in Faust, which she sang in the place of La Carlotta, who was ill. No one had ever heard or seen anything like it. Daaé revealed a new Margarita that night, a Margarita of a splendor, a radiance hitherto unsuspected. The whole house went mad, rising to it its feet, shouting, cheering, clapping, while Christine sobbed and fainted in the arms of her fellow-singers and had to be carried to her dressing-room. A few subscribers, however, protested. Why had so great a treasure been kept from them all that time? Till then, Christine Daaé had played a good Siebel to Carlotta's rather too splendidly material Margarita. And it had needed Carlotta's incomprehensible and inexcusable absence from this gala night for the little Daaé, at a moment's warning, to show all that she could do in a part of the programme reserved for the Spanish diva! Well, what the subscribers wanted to know was, why had Debienne and Poligny applied to Daaé, when Carlotta was taken ill? Did they know of her hidden genius? And, if they knew of it, why had they kept it hidden? And why had she kept it hidden? Oddly enough, she was not known to have a professor of singing at that moment. She had often said she meant to practice alone for the future. The whole thing was a mystery.

Because Prometheus has a one-sided orientation to his soul, all tendencies to adapt to the external world are repressed and sink into the unconscious. Consequently, if perceived at all, they appear as not belonging to his own personality but as projections. There would seem to be a contradiction in the fact that the soul, whose cause Prometheus has espoused and whom he has, as it were, fully assimilated into consciousness, appears at the same time as a projection. But since the soul, like the persona, is a function of relationship, it must consist in a certain sense of two parts—one part belonging to the individual, and the other adhering to the object of relationship, in this case the unconscious. Unless one frankly subscribes to von Hartmann’s philosophy, one is generally inclined to grant the unconscious only a conditional existence as a psychological factor. On epistemological grounds, we are at present quite unable to make any valid statement about the objective reality of the complex psychological phenomenon we call the unconscious, just as we are in no position to say anything valid about the essential nature of real things, for this lies beyond our psychological ken. On the grounds of practical experience, however, I must point out that, in relation to the activity of consciousness, the contents of the unconscious lay the same claim to reality on account of their obstinate persistence as do the real things of the external world, even though this claim must appear very improbable to a mind that is “outer-directed.” It must not be forgotten that there have always been many people for whom the contents of the unconscious possessed a greater reality than the things of the outside world. The history of human thought bears witness to both realities. A more searching investigation of the human psyche shows beyond question that there is in general an equally strong influence from both sides on the activity of consciousness, so that, psychologically, we have a right on purely empirical grounds to treat the contents of the unconscious as just as real as the things of the outside world, even though these two realities are mutually contradictory and appear to be entirely different in their natures. But to subordinate one reality to the other would be an altogether unjustifiable presumption. Theosophy and spiritualism are just as violent in their encroachments on other spheres as materialism. We have to accommodate ourselves to our psychological capacities, and be content with that.

Editing is the most obvious way of manipulating vision. And yet, the camera sometimes sees what you don’t - a person in the background, for example, or an object moving in the wind. I like these accidents. My first full-length film, Esperanza, was about a woman I befriended on the Lower East Side when I was a film student at NYU. Esperanza had hoarded nearly all the portable objects she had touched every day for thirty years: the Chock Full O’Nuts paper coffee cups, copies of the Daily News, magazines, gum wrappers, price tags, receipts, rubber bands, plastic bags from the 99-cent store where she did most of her shopping, piles of clothes, torn towels, and bric-a-brac she had found in the street. Esperanza’s apartment consisted of floor-to-ceiling stacks of stuff. At first sight, the crowded apartment appeared to be pure chaos, but Esperanza explained to me that her piles were not random. Her paper cups had their own corner. These crenellated towers of yellowing, disintegrating waxed cardboard stood next to piles of newspapers … One evening, however, while I was watching the footage from a day’s filming, I found myself scrutinizing a pile of rags beside Esperanza’s mattress. I noticed that there were objects carefully tucked in among the fraying bits of coloured cloth: rows of pencils, stones, matchbooks, business cards. It was this sighting that led to the “explanation.” She was keenly aware that the world at large disapproved of her “lifestyle,” and that there was little room left for her in the apartment, but when I asked her about the objects among the rags, she said that she wanted to “keep them safe and sound.” The rags were beds for the things. “Both the beds and the ones that lay down on them,” she told me, “are nice and comfy.” It turned out that Esperanza felt for each and every thing she saved, as if the tags and town sweaters and dishes and postcards and newspapers and toys and rags were imbued with thoughts and feelings. After she saw the film, my mother said that Esperanza appeared to believe in a form of “panpsychism.” Mother said that this meant that mind is a fundamental feature of the universe and exists in everything, from stones to people. She said Spinoza subscribed to this view, and “it was a perfectly legitimate philosophical position.” Esperanza didn’t know anything about Spinoza … My mother believed and I believe in really looking hard at things because, after a while, what you see isn’t at all what you thought you were seeing just a short time before. looking at any person or object carefully means that it will become increasingly strange, and you will see more and more. I wanted my film about this lonely woman to break down visual and cultural cliches, to be an intimate portrait, not a piece of leering voyeurism about woman’s horrible accumulations.

IX. THE DESCENT OF CHRIST TO HELL Note: This article attests that Christ descended into hell to proclaim and announce His victory over sin, death, and the devil; not as part of His atonement for the sins of the world. It put an end to the squabbling that had arisen among Lutherans over the meaning of Christ’s descent to hell, and it based its conclusions on one of Luther’s sermons discussing this issue. (See also Apostles’ Creed; Nicene Creed; Athanasian Creed; SA I; SC II; LC II; FC SD IX.) STATUS OF THE CONTROVERSY THE CHIEF CONTROVERSY ABOUT THIS ARTICLE [1] This article has also been disputed among some theologians who have subscribed to the Augsburg Confession: When and in what manner did the Lord Christ, according to our simple Christian faith, descend to hell? Was this done before or after His death? Did this happen only to His soul, only to the divinity, or with body and soul, spiritually or bodily? Does this article belong to Christ’s passion or to His glorious victory and triumph? [2] This article, like the preceding article, cannot be grasped by the senses or by our reason. It must be grasped through faith alone. Therefore, it is our unanimous opinion that there should be no dispute over it. It should be believed and taught only in the simplest way. [3] Teach it like Dr. Luther, of blessed memory, in his sermon at Torgau in the year 1533 [WA 37:62–67]. He has explained this article in a completely Christian way. He separated all useless, unnecessary questions from it, and encouraged all godly Christians to believe with Christian simplicity. [4] It is enough if we know that Christ descended into hell, destroyed hell for all believers, and delivered them from the power of death and of the devil, from eternal condemnation and the jaws of hell. We will save our questions ‹and not curiously investigate› about how this happened until the other world. Then not only this ‹mystery›, but others also will be revealed that we simply believe here and cannot grasp with our blind reason.

At the time your book was written, the full story of the monarch migration was unknown to humanity." "When did they find it out?" Preston asked. The answer, to Dellarobia's astonishment, was within Ovid's lifetime. He had been just a bit older than Preston when the discovery was announced in the National Geographic, in 1976. A Canadian scientist chased the mystery his whole life, devising a tag that would stick to butterfly wings, recruiting volunteers to help track them, losing the trail many times. And then one winter's day, as an old man on shaky legs, he climbed a mountain in Michoacan to see what must have looked like his dream of heaven... Ovid could still quote passages of the article from memory: They carpeted the ground in their tremulous legions. He said he remembered exactly where he was when he read that article, and how he felt. "Where were you?" "Outside the post office, sitting on a lobster crate. I spent a lot of Saturdays there. My mother let me read the magazines before they went to their subscribers. I was so excited by the photos in that article, I ran all the way down Crown Street, all the way to West End and out a sandy road called Fortuna to the sea. I must have picked up a stick somewhere, because I remember jumping up and whacking every branch I passed, leaving a trail of flying leaves. When I got to the sea I didn't know what to do, so I threw the stick in Perseverance Bay and ran back. It was the happiest day of my life." Dellarobia wanted, of course, to know why. "Why," he repeated, thinking about it. "It was just like any schoolboy. I thought everything in the world was already discovered. Already in my books. A lot of dead stuff that put me to sleep. That was the day I understood the world is still living.

Be human. Don’t write an email like a robot or like you’re writing a formal letter. Email is a very personal medium and even if you’re sending the same email to thousands of subscribers, write as though you’re emailing a single person. Feel free to be a bit informal.

I’m starting to understand why all those people want to go to Mars. The guest today on the show is explaining that many scientists are in a state of barely suppressed panic about the latest data coming in. Their previous models were much too conservative. Everything is happening much faster than expected. He signs off with a small borrowed witticism. “Many of us subscribe to the same sentiment as our colleague Sherwood Rowland. He remarked to his wife one night after coming home: “The work is going well, but it looks like it might be the end of the world.” … What scares you most about the mission? I won’t be afraid of anything if I’m chosen. What will you miss the most on Earth? I will miss swimming the most.

The king of chess YouTubers? One fairly average Croatian player named Antonio Radic, otherwise known by his screen name, agadmator. He has 407,000 subscribers. Not views. Subscribers.

We can’t tell you how many times we’ve heard people say, when talking about a recently launched Amazon initiative, “You can do that at Amazon because you don’t care about profits.” That simply isn’t true. Profits are just as important to Amazon as to any other major company. Other output metrics like weekly revenue, total customers, Prime subscribers, and (over the long term) stock price—or more accurately, free cash flow per share—matter very much to Amazon. Early detractors mistook Amazon’s emphasis on input metrics for a lack of interest in profits and pronounced the company doomed, only to be stunned by its growth over the ensuing years.

All patriarchal systems subscribe to a set of moral norms. These can be: men should be bread winners, women should be stay-at-home mums; men should behave like gentlemen, women should not put out; men should be strong and not cry and so forth. Many mistakenly believe that these rules are patriarchal, but their moral rules themselves do not necessarily constitute oppression - had they really been applied. Differing roles are not in and of themselves a sign of oppression. What actually characterises patriarchal systems is the fact that men are free to break the rules, while women are punished both when they comply and when they resist.

He was reasonably kind to the slaves, but he did subscribe to the theory that it was most profitable to treat them like animals—one pair of pants, one shirt, boughs on the ground for a bed, the cheapest food—and work them to death, replacing them with new bodies bought at a bargain from his family’s ships. While they lived he did not abuse them, and whenever he found one of his overseers doing so, he discharged him: “Treat your slaves decently and they not only live longer, but they also work better while they do live.” An Espivent slave who started healthy survived about nine years, and since he paid for his cost in five years, he represented a profitable investment.

If we subscribe to the nineteenth-century view that professionally made classical music is good for you and good for the ordinary man, then it follows that supporting it financially is more like funding a public-health measure than underwriting entertainment.

To improve your chances of people doing your intended actions, you need to ask. Yes, even if some tasks may seem obvious, asking people to do something is an easy and efficient way to improve the results of specific actions you want your audience to take. Just take, for example, how YouTubers always ask people to Like & Subscribe to their channel. Every single time. Regardless of the size of their following. There is power in the ask, so please don’t leave it to chance. Make the ask.

Karma is not a doctrine. You do not get any brownie points for subscribing to it. You do not get any negative marks for disbelieving it. Karma is not a creed, a scripture, an ideology, a philosophy, or a theory. It is simply the way things are. It is an existential mechanism. Like the sun, it operates whether you acknowledge it or not, whether you pay obeisance to it or ignore it. It is not looking for a fan club.

You Tube Secrets of Attracting Wealth Workshop (Day 1), 27 August 2016: Wealth is not a thing to be accumulated or managed, wealth is an extension of you! The right mental set up is required to create wealth and celebrate wealth. Only an enlightened master can give you the right mental set up.Total adundance includes but is not limited to having all the money you want. It is having all the beautiful things you want to be part of your life. Although many people have mastered ways to attract money, the rest of their lives are not fulfilled. Come learn to attract not just wealth and finance but true abundance in your life. Whether you have it or not, wealth is one of the most controversial subjects which conflicts people their whole lives. Now come learn the keys to a truly prosperous life of wealth in both inner and outer worlds, which includes but is not limited to financial wealth. Whether you're rich or broke, this workshop will be a breakthrough for you to reach the next level. Watch, share and like the video's and Subscribe to our channel to be notified of the next upload.

Can u make like a youtube or twitch channel? Sure, just make sure to subscribe!

Give your audience a change to experience the content first before you ask them to like, share and subscribe.

The most basic division in Buddhism is between the Theravada school and the Mahayana school. My own meditative tradition, Vipassana, derives from the Theravada lineage. It is within the Mahayana lineage (to which Quang Duc belonged) that you find the most radically broad conception of illusion. Some Mahayana Buddhists even subscribe to a "mind-only" doctrine that, in its more extreme incarnations, dismisses the things we "perceive" via consciousness as, pretty literally, figments of our imagination. This strand of Buddhist thought-the strand that most obviously resonates with the movie The Matrix-isn't dominant within Mahayana Buddhism, much less within Buddhism at large. But even mainstream Buddhist thinkers accept some version of the concept of emptiness, a subtle idea that is hard to capture in a few words (or in many words) but certainly holds, at a minimum, that the things we see when we look out on the world have less in the way of distinct and substantial existence than they seem to have. And then there is the famous Buddhist idea that the self-you know, your self, my self-is an illusion. In this view, the "you" that you think of as thinking your thoughts, feeling your feelings, and making your decisions doesn't really exist. If you put these two fundamental Buddhist ideas together-the idea of not-self and the idea of emptiness-you have a radical proposition: neither the world inside you nor the world outside you is any- thing like it seems.

In September 2020, a Daily Kos/Civiqs poll reported that over half of the Republicans surveyed believed either partially or mostly in QAnon’s theories . . . at least the theories they were aware of. Because tumble further down the QAnon rabbit hole, and you’ll find Satanic Panic–esque, flagrantly fascist beliefs that not every subscriber even knows about (at least not at first): theories about Jeffrey Epstein co-conspiring with Tom Hanks to molest hordes of minors, Hillary Clinton drinking the blood of children in order to prolong her life, the Rothschilds running a centuries-old ring of Satan worshippers, and beyond. But QAnon quickly grew to encapsulate much more than stereotypical far-right extremists. Take a soft turn to the left, and you’ll find a more outwardly palatable denomination of conspiritualists whose paranoias might be slightly less focused on Hillary Clinton worshipping Satan and more on Big Pharma forcing evil Western medicine on them and their kids. These believers wield a slightly different glossary of loaded terms, some co-opted from feminist politics—like “forced penetration” (which conflates vaccination with sexual assault) and “my body, my choice” (an antivaxx/anti-mask slogan purloined from the pro-choice movement). Because social media algorithms track people’s keywords in order to feed them only what they’re already interested in, a sprawling spiderweb of customized QAnon offshoots was able to form.

Here’s the trick to significantly improving your SaaS email marketing skills—you have to become a student of it. This means you should: Start collecting great email copy, CTAs, and designs. Understand the objective behind each and every email that businesses send. Try to understand the rationale behind copy, link, and design decisions. There are great websites like Really Good Emails11, Good Email Copy12, and Good Sales Emails.com13 that you can use for your research. These sites categorize email copy and designs by types. As well as this, you should sign up to receive emails from some of the leading SaaS brands. Those include, among others: Drift MailChimp Pipedrive Shopify SurveyMonkey Trello Wistia Zapier You should also sign up to competing products and mailing lists from companies in your sector. I personally signed up to thousands of products and newsletters. It’s great for benchmarking and research. At the time of writing, I’ve already passively collected more than 60,000 emails. Obviously, don’t sign up to your competitors’ products with a business email address! I have a special email address I use for this. This account allows me to get data, understand what other organizations are doing, and find good copy ideas. For example, here’s what a search for ‘Typeform’ gives me: Figure 18.1 – Inbox Inspiration It’s not uncommon for me to sign up several times to the same product or newsletter. This allows me to see what they have learned and to track the evolution of their email marketing program. At LANDR, we created a shared document to keep track of subject lines, offers, and copy we wanted to test. Our copywriter was even going through his junk mail folder to find ideas and inspiration. There are tests we ran that were inspired by copy found in his spam folder. Some of them turned out to be really successful too—so keep your eyes open for inspiration. You can use Evernote, Paper, or any other platform to collaborate on idea generation. Alternatively, you can subscribe to paid services like Mailcharts14 or Mailody15. These services will help you track and understand your competitors’ email programs. Build processes to find and access copy and design ideas. It will help you create better emails, faster. In the next chapter we’ll get started creating our first email sequences.

It was like Tobin had told her: they didn’t matter. She never should have given them that much power.

Don’t subscribe to anyone or anything that makes you unhappy!

Fitness is not a destination but a way of life, it is necessary for the body and mind to be fit in order to ensure maximum functionality of the body and mind. Human body is like a machine if it is not used regularly and efficiently like a machine it would rust in the form of diseases and health issues. Hence it is important every individual to undergo basic exercise regime regularly. Fitness is not a destination but a way of life, it is necessary for the body and mind to be fit in order to ensure maximum functionality of the body and mind. Human body is like a machine if it is not used regularly and efficiently like a machine it would rust in the form of diseases and health issues. Hence it is important every individual to undergo basic exercise regime regularly. Here are some basic exercise tips for beginners: For a beginner a workout be at least 5 days a week in order to ensure that the body undergoes regular workout without being overworked by ensuring 2 rest days in a week The workout should not last more than a hour but the intensity of the workout should gradually increase according to the comfort level. The time of workout should depends from individual to individual, but the demand of work out should be ensured by individual every day. Before a work out one could have a light amount of carbohydrate in order to avoid fatigue during workouts. One should have a balance between strength training and cardio to have an healthy and fit body. Middle aged persons and heart patients should monitor their heart rate during workout in order to avoid any serious injury or fatigue. Ensure body receives ample sleep post workout. Besides workout one should also keep a watch on diet as improper diet could hamper the workout of an individual.• If a person is new to exercise and could not afford gym membership or a train he/she could subscribe to social media such as Youtube to get a proper exercise regime.

certainty is very seductive. Extremism, for instance, takes hold even when there has been no chemical conditioning like there is in this case. “What does that mean?” Barnabas asked wearily. “He means that to be certain of your worldview is something people desire,” Gar said unexpectedly. “The world is uncertain, and people want it to not be. They’ll subscribe to ridiculous beliefs just so they can feel more secure.” “Precisely,” Gil said with a nod to Gar. “The Luvendi is quite correct. What makes this belief even more damaging is that it used…well, torture, to render the victim vulnerable before feeding them the information about who to obey.” Barnabas shook his head. “Those worldviews fall apart when they’re tested,” he said. “Not always, but they do.

Keep track of your omens. Write them down. Whenever you think of one that you subscribe to in any way, make a note of it. Even if you only half-believe it, or feel like it’s silly, take the time to write it, because it means you’re already paying attention to it. Then, test your observations. Which omens bear fruit for you in the wider world?

Originally, we distributed the Fearless Flyer only in the stores and to a small but growing subscriber list. Doing a mailing to individual addresses, however, was a rotten chore: Americans move about every three years. In 1980, I attended a marketing lecture that taught me that, when someone moves, someone just like them is likely to occupy the same address. This proved to be correct. By mailing to addresses rather than to individuals—by blanketing entire ZIP codes—we were able to tremendously expand the distribution of the Fearless Flyer. The ZIPs to which we mailed, of course, were chosen on the basis of the likely concentration of overeducated and underpaid people.

You limit angel investment funds to 10 to 15% or less of your liquid assets. I subscribe to the Nassim Taleb “barbell” school of investment, which I implement as 90% in conservative asset classes like cash-like equivalents and the remaining 10% in speculative investments that can capitalize on positive “black swans.

it’s literally better to have ONE email subscriber than ONE THOUSAND likes on your Facebook page.

like and subscribe see you guys next time

The Random Book Club is an offshoot of the shop which I set up a few years ago when business was sore and the future looked bleak. For £59 a year subscribers receive a book a month, but they have no say over what genre of book they receive, and quality control is entirely down to me. I am extremely judicious in what I choose to put in the box from which the RBC books are parcelled and sent. Since subscribers are clearly inveterate readers, I always take care to pick books that I think anyone who loves reading for its own sake would enjoy. There is nothing that would require too much technical expertise to understand: a mix of fiction and non-fiction, with the weight slightly towards non-fiction, and some poetry. Among the books going out later this month are a copy of Clive James’s Other Passports, Lawrence Durrell’s Prospero’s Cell, Iris Murdoch’s biography of Sartre, Neville Shute’s A Town Like Alice, and a book called 100+ Principles of Genetics. All the books are in good condition, none is ex-library, and some – several of them each year – are hundreds of years old. I estimate that if the members decided to sell the books on eBay, they would more than make their money back. There is a forum on the web site, but nobody uses it, which gives me an insight into the type of person who is attracted to the idea – they don’t like clubs where they have to interact with other people. Perhaps that is why I came up with the idea in the first place – it is a sort of Groucho Marx approach to clubs. There are about 150 members and, apart from a minimal amount of advertising in the Literary Review, the only marketing I do is to have a web site and Facebook page, neither of which I have updated for some time. Word of mouth seems to have been the best way of marketing it. It has saved me from financial embarrassment during a very difficult time in the book trade.

Creating Key User Segments The beauty with segmentation is that it can be used for more than email targeting. You can use your segmentation for tracking and reporting, to recruit candidates for interviews, and for quality assurance. If your segmentation doesn’t get you the right users, you want to find out as quickly as possible. Before starting to write emails, you’ll want to create key user segments. Those could be: people who haven’t signed up for your product (if the required data is available); people who signed up today; people who signed up in the last seven days; people who signed up in the last seven days, but didn’t engage, or didn’t activate; people who signed up in the last 30, 60 or 90 days and activated; inactive users; users whose trial is about to end or just ended and that you would eventually like to convert; paid subscribers in their first month; paid subscribers retained for two months or more; subscribers on annual plans; users who you think would be willing to refer your product to others; subscribers who cancelled; subscribers who cancelled more than once; or signups per specific acquisition channel. Don’t go too far, but do try to test real segments with real data. Let them run a few weeks. Do users flow through the way you’d expect them to? Go through random profiles in each of these segments and compare with the data from your database. Are those the users you’d expect to find in each of these segments? Any issues? You want to uncover issues with the implementation or your segmentation as early as possible. It’s easier if you do this—and much less costly in terms of mistakes—before you start sending emails than after. Make sure you can track users across different segments and that your segments truly are mutually exclusive when they need to be. Identify issues, adjust, and refine. This step will save your team a lot of headaches later on. As you test your segments, make them available to the rest of your team. Your colleagues can also help point out issues. At this point, if there aren’t any major issues, your setup is complete. Let’s get started sending some emails!

You know that society has failed you, that men have failed you as a woman when you read the horrors that depraved disgusting monsters have done to a 31 year old who was a self-actualized and successful woman chasing her passions just like the rest of us. Yet because she is a woman, she was not spared an ounce of mercy. What are we meant to hope or to believe when society keeps failing us, when men keep preying upon us like predators and see us like nothing else but meat whose bones they should jump? No matter how impressive we are, we’re always regarded as “less” and “lesser” because the world was built to make us feel ashamed and small for existing. Such is the state of women now in 2024 pushing forward, we’re still in the Dark Ages. Isn’t it heartwrenching how we must always live in fear that tomorrow it could be us, how no woman is safe, how people,have become so desensitized to this when rapists walk free on parole, when they feel remorseless. Haven’t society and men failed women over and over? To think that days ago, men were all over the Olympics, piping up about silly acrobatics and have an informed opinion about which football rivalry is most exciting and now no second is spared for the only movement that matters above all else, not even two words spared for our sakes. And then there are those women! Who shame on them still subscribe to the ‘benevolent sexism’ and encourage it. WE SEE YOU ALL AND WE’LL REMEMBER YOUR SILENCE ABOVE ALL ELSE. Justice for Moumita and Murdabad to her perpetrators.

Tyranny likes courtiers, flatterers, followers, fawners, and superstition wants believers, disciples, zealots, hypocrites, and subscribers.

Because unity is at its core, the systems view of health is ultimately about raising human consciousness. One might argue that it is all very well transforming ourselves, but what about the millions of people in the world who do not subscribe to this view? What about those who stoke division and strife at every turn by resolutely seeing the world in terms of us and them? While raising the consciousness of humanity might seem like a tall order, the Maharishi effect and the 3.5 percent rule show that we have a very real chance of evolving past our current problems if even just a few of us put our minds to it. As Mahatma Gandhi so poignantly highlighted, we need simply be the change we want to see in the world.

Microsoft had a video site and so did a litany of start-ups, like Revver and Metacafe, and crass shock portals, like Big Boys and eBaum’s World. Each featured footage on their own websites or applications, but they lacked a way to let videos play everywhere else on the web. YouTube had found a way

In this context, fear of toxicity strikes me as an old anxiety with a new name. Where the word filth once suggested, with its moralist air, the evils of the flesh, the word toxic now condemns the chemical evils of our industrial world. This is not to say that concerns over environmental pollution are not justified—like filth theory, toxicity theory is anchored in legitimate dangers—but that the way we think about toxicity bears some resemblance to the way we once thought about filth. Both theories allow their subscribers to maintain a sense of control over their own health by pursuing personal purity. For the filth theorist, this meant a retreat into the home, where heavy curtains and shutters might seal out the smell of the poor and their problems. Our version of this shuttering is now achieved through the purchase of purified water, air purifiers, and food produced with the promise of purity.

I don’t subscribe much to any of these fancy investing theories, and most people seem surprised to learn that I’ve never done much investing in anything except Wal-Mart. I believe the folks who’ve done the best with Wal-Mart stock are those who have studied the company, who have understood our strengths and our management approach, and who, like me, have just decided to invest with us for the long run. We

In provisionally characterizing the object which serves as the theme of our investigation (the Being of entities, or the meaning of Being in general), it seems that we have also delineated the method to be employed. The task of ontology is to explain Being itself and to make the Being of entities stand out in full relief. And the method of ontology remains questionable in the highest degree as long as we merely consult those ontologies which have come down to us historically, or other essays of that character. Since the term "ontology" is used in this investigation in a sense which is formally broad, any attempt to clarify the method of ontology by tracing its history is automatically ruled out. When, moreover, we use the term "ontology," we are not talking about some definite philosophical discipline standing in interconnection with the others. Here one does not have to measure up to the tasks of some discipline that has been presented beforehand; on the contrary, only in terms of the objective necessities of definite questions and the kind of treatment which the 'things themselves' require, can one develop such a discipline. With the question of the meaning of Being, our investigation comes up against the fundamental question of philosophy. This is one that must be treated *phenomenologically*. Thus our treatise does not subscribe to a 'standpoint' or represent any special 'direction'; for phenomenology is nothing of either sort, nor can it become so as long as it understands itself. The expression 'phenomenology' signifies primarily a *methodological conception*. This expression does not characterize the what of the objects of philosophical research as subject-matter, but rather the *how* of that research. The more genuinely a methodological concept is worked out and the more comprehensively it determines the principles on which a science is to be conducted, all the more primordially is it rooted in the way we come to terms with the things themselves, and the farther is it removed from what we call "technical devices," though there are many such devices even in the theoretical disciplines. Thus the term 'phenomenology' expresses a maxim which can be formulated as 'To the things themselves!' It is opposed to all free-floating constructions and accidental findings; it is opposed to taking over any conceptions which only seem to have been demonstrated; it is opposed to those pseudo-questions which parade themselves as 'problems', often for generations at a time. Yet this maxim, one may rejoin, is abundantly self-evident, and it expresses, moreover, the underlying principle of any scientific knowledge whatsoever. Why should anything so self-evident be taken up explicitly in giving a title to a branch of research? In point of fact, the issue here is a kind of 'self-evidence' which we should like to bring closer to us, so far as it is important to do so in casting light upon the procedure of our treatise. We shall expound only the preliminary conception [Vorbegriff] of phenomenology. This expression has two components: "phenomenon" and "logos." Both of these go back to terms from the Greek: φαινόμενον and λόγος. Taken superficially, the term "phenomenology" is formed like "theology," "biology," "sociology"―names which may be translated as "science of God," "science of life," "science of society." This would make phenomenology the *science of phenomena*. We shall set forth the preliminary conception of phenomenology by characterizing what one has in mind in the term's two components, 'phenomenon' and 'logos', and by establishing the meaning of the name in which these are *put together*. The history of the word itself, which presumably arose in the Wolffian school, is here of no significance." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 49-51

If you had an Internet connection and lived in North America at the time, you may have seen it. Vasquez is the man behind the “Double Rainbow” video, which at last check had 38 million views. In the clip, Vasquez pans his camera back and forth to show twin rainbows he’d discovered outside his house, first whispering in awe, then escalating in volume and emotion as he’s swept away in the moment. He hoots with delight, monologues about the rainbows’ beauty, sobs, and eventually waxes existential. “What does it mean?” Vasquez crows into the camera toward the end of the clip, voice filled with tears of sheer joy, marveling at rainbows like no man ever has or probably ever will again. It’s hard to watch without cracking up. That same month, the viral blog BuzzFeed boosted a different YouTuber’s visibility. Michelle Phan, a 23-year-old Vietnamese American makeup artist, posted a home video tutorial about how to apply makeup to re-create music star Lady Gaga’s look from the recently popular music video “Bad Romance.” BuzzFeed gushed, its followers shared, and Lady Gaga’s massive fanbase caught wind of the young Asian girl who taught you how to transform into Gaga. Once again, the Internet took the video and ran with it. Phan’s clip eventually clocked in at roughly the same number of views as “Double Rainbow.” These two YouTube sensations shared a spotlight in the same summer. Tens of millions of people watched them, because of a couple of superconnectors. So where are Vasquez and Phan now? Bear Vasquez has posted more than 1,300 videos now, inspired by the runaway success of “Double Rainbow.” But most of them have been completely ignored. After Kimmel and the subsequent media flurry, Vasquez spent the next few years trying to recapture the magic—and inadvertent comedy—of that moment. But his monologues about wild turkeys or clips of himself swimming in lakes just don’t seem to find their way to the chuckling masses like “Double Rainbow” did. He sells “Double Rainbow” T-shirts. And wears them. Today, Michelle Phan is widely considered the cosmetic queen of the Internet, and is the second-most-watched female YouTuber in the world. Her videos have a collective 800 million views. She amassed 5 million YouTube subscribers, and became the official video makeup artist for Lancôme, one of the largest cosmetics brands in the world. Phan has since founded the beauty-sample delivery company Ipsy.com, which has more than 150,000 paying subscribers, and created her own line of Sephora cosmetics. She continues to run her video business—now a full-blown production company—which has brought in millions of dollars from advertising. She’s shot to the top of a hypercompetitive industry at an improbably young age. And she’s still climbing. Bear Vasquez is still cheerful. But he’s not been able to capitalize on his one-time success. Michelle Phan could be the next Estée Lauder. This chapter is about what she did differently.

A filmmaker made a short documentary about this happy-go-lucky teenager on death row, called My Last Days. It showed Zach living happily, hanging out with his family, and playing music. Everybody loved Zach. When you see the footage, you can’t help but like him. As you watch him laugh and love and sing, you catch yourself forgetting: this kid is about to die. Zach’s family tells the camera how knowing he would die has helped them realize what matters in life and to find true meaning. “It’s really simple, actually,” Zach says. “Just try and make people happy.” As the 22-minute film closes, Zach looks into the camera, smiling, and says, “I want to be remembered as the kid who went down fighting, and didn’t really lose.” Not long after he said those words, Zach passed away. When Eli Pariser and Peter Koechley of Upworthy saw the film, they thought, This is a story that needs to be heard. Now just over a year old, Upworthy has become quite popular. In fact, it recently hit 30 million monthly visitors, making it, according to the Business Insider, the fastest-growing media company in history.* (Seven-year-old BuzzFeed was serving 50 million monthly visitors at the time.) The Zach Sobiech story illustrates how Upworthy used rapid feedback to do it: According to Upworthy’s calculations, My Last Days had the potential to reach a lot of people. But so far, few had seen it. The filmmaker had posted the documentary under the headline, “My Last Days: Meet Zach Sobiech.” Though descriptive, it was suboptimal packaging. In the ADD world of Facebook and Twitter, it’s no surprise that few people clicked. Upworthy reposted the video with a new title: “We Lost This Kid 80 Years Too Early. I’m Glad He Went Out with a Bang,” and shared it with a small number of its subscribers, then waited to see who clicked.

NormnAl, "Like, Share, Follow and subscribe" - The typical cliche drill.

Man is born rich, but almost everywhere is poor. It is to the elucidation of this paradox that many of the finest minds ... have been devoted for nearly a century. And the best answer they have been able to give is that most men are poor because a few men are rich. And, by the same token, those few men are rich because most men are poor. On this view, wealth is a form of institutionalized plunder. Nothing had to be —or remains to be—discovered, invented, or developed. The wealth of the world has been the same since the beginning of time and will remain the same until the end of time. Hence your slice of the economic cake, both personal and international, necessarily decreases the size of mine, and thus poverty is always someone else’s fault. This means that the wealth of Europe and America was erected on a foundation of cheap bananas. These ideas—a kind of anti-Semitism sans the Jews—are so absurd that they are almost auto-refuting, at least for anyone with a few facts at his disposal and a minimal ability to think connectedly. Yet they have had an historical importance and influence vastly disproportionate to their intellectual merit, and have even constituted an unassailable orthodoxy among ... intellectuals, some of them of great distinction. Indeed, it was hardly possible for someone to be considered an intellectual at all in Latin America unless he subscribed to these ideas. A man who pointed out their logical and empirical shortcomings was considered a traitor to the patria and most likely in the pay of the CIA to boot.

Operatives knew the game, and so did most candidates and officeholders. But Ailes was pretty sure Trump did not.Trump was undisciplined—he had no capacity for any game plan. He could not be a part of any organization, nor was he likely to subscribe to any program or principle. In Ailes’s view, he was “a rebel without a cause.” He was simply “Donald”—as though nothing more need be said.

It is illegal to portal anyone while they are under duress,I could lose my license if I were to do so." "You're going to lose a lot more than that if you don't tell me where my twin went," I said in a low, mean voice. "Mayling, please. I must insist that you allow me to be the bad cop," Gabriel said as I slid the dagger at my ankle out of its sheath. "I have never subscribed to the sexist belief that women have to be good cop," I said, twirling the dagger around one finger. "Nonetheless, you are far more suited to the good cop role," Gabriel insisted. "I'm going to have to go against popular opinion and side with Mei Ling on this," Savian said, watching us with a delighted twinkle in his eye. "She looks like she knows how to use that blade. What is that, a stiletto?" "Sicilian castrating knife," I said with a smile at the portal man. "She wins," Savian told Gabriel. "Er..." Jarilith said, his expression starting to slide into worry. "I am a wyvern! I can do far more to this man than merely remove his genitalia," Gabriel answered in an outraged tone, a little tendril of smoke emerging from between his lips as he spoke. "Eh..." Jarilith said, taking a step backward. "Hmm. He's a weaver," Savian said thoughtfully as he examined the portalist. "Those are immortal, aren't they? So he could survive a castration, but the question is would a dragon barbeque be enough to finish him off?" "Absolutely," Gabriel said. He smiled. It wasn't a nice smile. "Threatening a weaver is strictly prohibited by law," Jarilith said indignantly, but the fight had gone out of him. His gaze was flickering back and forth from Gabriel to Savian to the dagger I held casually. "I could have the watch on you for what you're saying!" "Oh, please," I said with a dramatic roll of my eyes. "Just about every thief taker in this hemisphere is after me. I've already been sentenced to banishment to the Akasha. You think one little murder is going to make that any worse? Not likely." Jarilith's eyes widened. "It's true," Savian said. "The price on her head has already gone over six figures." The color washed out of the portalist's face. "Erm..." "Mate," Gabriel said sternly. "I must insist that you refrain from slicing and dicing this man." Jarilith nodded quickly. "Listen to the dragon." "It is my place to destroy those who stand in your way," Gabriel continued, the pupils in his eyes narrowing as he turned to the now hastily backing away Jarilith. "Let's not lose our heads, here," the latter said in a rush. "I don't think it's your head the lady has in mind," Savian said as he looked pointedly at the portalist's crotch. Jarilith's hands hovered protectively over his fly. "Such an atrocity would constitute torture. You wouldn't do that to an innocent man, would you?" "What makes you think I'd stop at the castration?" I twirled the knife around my fingers again. "This little jobby fillets, as well." "She went to Paris," Jarilith said quickly as he dashed for a door to a back room. "Your portal is ready in room number three. Have a pleasant journey..." His voice trailed off as he bolted. I turned a frown on Gabriel. "You really wouldn't have let me be bad cop? I'm very good at it, as you can see." "I'm sorry," he said, his dimples belying the grave look he was trying to maintain.."Wyverns have some standards to maintain with their mates, and one of them is always being the bad cop.Although I do admit that you have a particularly effective manner. Would you really have castrated him to get the information about your twin?" "Would you really have burnt him to acrisp for not answering?" "Such a bloodthirsty little bird," he said fondly, giving my butt a little pinch. Savian stood still for a moment, giving us an odddisbelieving look before shaking his head and following. "You two are the strangest couple I've ever met. And I have to tell you-I've met some real weirdos

however, the round trip was a very long one (fourteen months was in fact well below the average). It was also hazardous: of twenty-two ships that set sail in 1598, only a dozen returned safely. For these reasons, it made sense for merchants to pool their resources. By 1600 there were around six fledgling East India companies operating out of the major Dutch ports. However, in each case the entities had a limited term that was specified in advance – usually the expected duration of a voyage – after which the capital was repaid to investors.10 This business model could not suffice to build the permanent bases and fortifications that were clearly necessary if the Portuguese and their Spanish allies* were to be supplanted. Actuated as much by strategic calculations as by the profit motive, the Dutch States-General, the parliament of the United Provinces, therefore proposed to merge the existing companies into a single entity. The result was the United East India Company – the Vereenigde Nederlandsche Geoctroyeerde Oostindische Compagnie (United Dutch Chartered East India Company, or VOC for short), formally chartered in 1602 to enjoy a monopoly on all Dutch trade east of the Cape of Good Hope and west of the Straits of Magellan.11 The structure of the VOC was novel in a number of respects. True, like its predecessors, it was supposed to last for a fixed period, in this case twenty-one years; indeed, Article 7 of its charter stated that investors would be entitled to withdraw their money at the end of just ten years, when the first general balance was drawn up. But the scale of the enterprise was unprecedented. Subscription to the Company’s capital was open to all residents of the United Provinces and the charter set no upper limit on how much might be raised. Merchants, artisans and even servants rushed to acquire shares; in Amsterdam alone there were 1,143 subscribers, only eighty of whom invested more than 10,000 guilders, and 445 of whom invested less than 1,000. The amount raised, 6.45 million guilders, made the VOC much the biggest corporation of the era. The capital of its English rival, the East India Company, founded two years earlier, was just £68,373 – around 820,000 guilders – shared between a mere 219 subscribers.12 Because the VOC was a government-sponsored enterprise, every effort was made to overcome the rivalry between the different provinces (and particularly between Holland, the richest province, and Zeeland). The capital of the Company was divided (albeit unequally) between six regional chambers (Amsterdam, Zeeland, Enkhuizen, Delft, Hoorn and Rotterdam). The seventy directors (bewindhebbers), who were each substantial investors, were also distributed between these chambers. One of their roles was to appoint seventeen people to act as the Heeren XVII – the Seventeen Lords – as a kind of company board. Although Amsterdam accounted for 57.4 per cent of the VOC’s total capital, it nominated only eight out of the Seventeen Lords.

Daniel.” “Ma.” “Are you well?” She was angry. If the straight-to-voicemail treatment for the last week hadn’t tipped me off, her tone now was a dead giveaway. “I’m great,” I lied. “And how are you?” “Fine.” I laughed, silently. If she heard me laugh, she’d have my balls. “Did you get my messages?” “Yes. Thank you for calling.” I waited for a minute, for her to say more. She didn’t. “I leave you twenty-one messages, three calls a day, and that’s all you got for me?” “I’m not going to apologize for needing some time to cool off and I’m not going to sugarcoat it. Who do you think I am? Willy Wonka? You missed my birthday.” She sniffed. And these weren’t crocodile tears either. I’d hurt her feelings. Ahh, there it is. The acrid taste of guilt. “Ma . . .” “I don’t ask for a lot. I love you. I love my children. I want you to call me on my birthday.” “I know.” I was clutching my chest so my heart didn’t fall out and bleed all over the grass. “What could have been so important that you couldn’t spare a few minutes for your mother? I was so worried.” “I did call you—” “Don’t shit on a plate and tell me it’s fudge, Daniel. You called after midnight.” I hadn’t come up with a plausible lie for why I hadn’t called on her birthday, because I wasn’t a liar. I hated lying. Premeditated lying, coming up with a story ahead of time, crafting it, was Seamus’s game. If I absolutely had to lie, I subscribed to spur-of-the-moment lying; it made me less of a soulless maggot. “That’s true, Ma. But I swear I—” “Don’t you fucking swear, Daniel. Don’t you fucking do that. I raised you kids better.” “Sorry, sorry.” “What was so important, huh?” She heaved a watery sigh. “I thought you were in a ditch, dying somewhere. I had Father Matthew on standby to give you your last rights. Was your phone broken?” “No.” “Did you forget?” Her voice broke on the last word and it was like being stabbed. The worst. “No, I sw—ah, I mean, I didn’t forget.” Lie. Lying lie. Lying liar. “Then what?” I grimaced, shutting my eyes, taking a deep breath and said, “I’m married.” Silence. Complete fucking silence. I thought maybe she wasn’t even breathing. Meanwhile, in my brain: Oh. Shit. What. The. Fuck. Have. I. Done. . . . However. However, on the other hand, I was married. I am married. Not a lie. Yeah, we hadn’t had the ceremony yet, but the paperwork was filed, and legally speaking, Kat and I were married. I listened as my mom took a breath, said nothing, and then took another. “Are you pulling my leg with this?” On the plus side, she didn’t sound sad anymore. “No, no. I promise. I’m married. I—uh—was getting married.” “Wait a minute, you got married on my birthday?” Uh . . . “Uh . . .” “Daniel?” “No. We didn’t get married on your birthday.” Shit. Fuck. “We’ve been married for a month, and Kat had an emergency on Wednesday.” Technically, not lies. “That’s her name? Cat?” “Kathleen. Her name is Kathleen.” “Like your great aunt Kathleen?” Kat wasn’t a thing like my great aunt. “Yeah, the name is spelled the same.” “Last month? You got married last month?” She sounded bewildered, like she was having trouble keeping up. “Is she—is she Irish?” “No.” “Oh. That’s okay. Catholic?” Oh jeez, I really hadn’t thought this through. Maybe it was time for me to reconsider my spur-of-the-moment approach to lying and just surrender to being a soulless maggot. “No. She’s not Catholic.” “Oh.” My mom didn’t sound disappointed, just a little surprised and maybe a little worried. “Daniel, I—you were married last month and I’m only hearing about it now? How long have you known this woman?” I winced. “Two and a half years.” “Two and a half years?” she screeched...

I get busy and bury my thoughts in the movement of my hands. There is a saying I have grown to love and respect. It makes sense if you subscribe to the thought that the world, universe, God – however you choose to believe – always works in your best interest and for your highest good. We do not always see our highest good, and this can mean that the world, universe, God has to step in at times and make something happen. This can look like a step you were afraid to take. It can mean forcing you into action you would have perhaps never taken.

Addition of fractions and likewise subraction Requireth that first they all have like bases Which by reduction is brought to perfection And being once done as ought in like cases, Then add or subtract their tops and no more Subscribing the base made common before

deciding to eschew traditional femininity because of chauvinism was just as flawed as subscribing to lace underwear just because men seemed to like it.

When our Founding Fathers drafted the Constitution—the successor document to the Articles of Confederation—they recognized that the proper role of government is not a nanny or Big Brother but a limited entity designed to protect the people’s natural liberties. “The Fathers rather frequently indicated that our rights were founded on the law of nature.”1 Almost uniformly, individuals like Madison, Jefferson, and Washington subscribed to the concept of the Natural Law and the inherent dignity of all persons:2 A dignity that bears with it the promise of “certain unalienable Rights, . . . among [which] are Life, Liberty, and the Pursuit of Happiness.

The WASP style was often portrayed on TV and in movies as a sort of archetypical American look, and some of my new friends seemed to subscribe to it. I decided I’d try it too. I’d tried other looks previously, like Glam dude and Amish geezer, so why not this one?

Mrs. Henderson, Riley’s fifth-grade teacher, surveyed her class appraisingly. “Capital city of Brazil? Johnny?” “Rio de Janeiro,” Johnny answered quickly. Riley nearly shook her head, but stopped at the last minute. It was an easy mistake to have made, and nobody liked a smarty-pants. “No,” Mrs. Henderson replied. “Anybody else?” The class was silent. Riley wondered if any of the other students could name another city in Brazil. “How about you, Riley?” Riley sighed quietly. She briefly considered pretending she didn’t know the answer, but her mother had told her more than once that pretending to be something that you weren’t was the same as lying, and it was a terrible kind of lying, because it was lying to yourself. “Brasilia,” Riley answered. “That’s right,” Mrs. Henderson smiled. “I’m glad someone in this class has been paying attention.” Riley hadn’t been paying attention. She hadn’t even realized the lesson had moved from the geography of Europe to that of South America. She’d read about Brazil in a travel magazine her parents subscribed to. She toyed with her pen as Mrs. Henderson moved on to another South American country. She wanted to start writing, and to do it the way her great-grandfather had. She could put a story down in her notebook. If it was long enough, she might even fill two of them. Maybe someday she would even be published. The thought of seeing her own book on the shelf in a bookstore was just about the best thing she could think of.

Unfortunately, many people in our society do believe that individuals are in some way responsible for the abuse they experience, that they must have in some way contributed to it, or deserved it. It seems more comforting to believe this than to put the issue of blame and responsibility for abuse with those who perpetrate it. By subscribing to victim-blaming beliefs, so often voiced by perpetrators of such crimes, people can delude themselves with the idea that they, and their children, can avoid being abused by not being like those who have been; victims are ‘not like us’.

Something changed in me, as it did for many people, in the aftermath of Hurricane Katrina. It felt like the day I first beat my father at arm wrestling. In that moment, I realized that he could no longer protect me. I had to take care of myself. An anarchist is someone who believes that people are responsible enough to maintain order in the absence of government. That week, I realized I was something very different: a Fliesian. I began to subscribe to the view of human nature depicted in the William Golding novel Lord of the Flies. After reading reports of the chaos, violence, and suffering in New Orleans, it became clear that when the system is smashed, some of us start smashing each other. Most survivalists are also Fliesians. That’s why they stockpile guns. They’re planning to use them not to shoot enemy soldiers, but to shoot the neighbors trying to steal their supplies.

For a reason known only to him, he subscribed to the view she’d only had sex once, likely an accidental fall onto

But neither can theological language consist in nothing but equivocal expostulations, piously but fruitlessly offered up into the abyss of the divine mystery; this would evacuate theological language not only of logical, but of semantic content; nothing could be affirmed—nothing could mean anything at all. And yet, down the centuries, Christians have again and again subscribed to formulations of their faith that clearly reduce a host of cardinal Christian theological usages— most especially moral predicates like“good,” “merciful,” “just,” “benevolent,” “loving”—to utter equivocity, and by association the entire grammar of Christian belief to meaninglessness. Indeed, so absolute is this equivocity that the only hope of rescuing any analogy from the general ruin would be to adopt “evil” as the sole plausible moral “proportion” between God and creatures. (from Radical Orthodoxy 3.1 (2015): 1-17)

religious and philosophical ethicists have not reflected much on children as moral learners or written much on the virtues as taught and communicated in children’s stories. Perhaps this is because, like so many others, ethicists too subscribe to the falsehood that childhood is more about socialization than moral formation.

Crossroads On the call, use this checklist: Do you perform a demo for this prospect and spend 30–60 minutes with him or her? Do you add the user to a drip campaign and follow up later? Do you disqualify the user? Is the user willing to change their business requirements to make this software work? Some of our users change how they process orders to make Connex work for them. Avoid scope creep with the 15-minute call. Trial users are usually disrespectful of your company’s time. Find a way to “yes” If your software lacks a feature and there is a workaround, suggest it. For example, customers would ask us if we had an Etsy integration. We said we can sync with it if the they purchase a 3rd party add-on. If your company plans to build a feature, alert the trial user. Systems like UserVoice and UpVoty can ask users to subscribe to a feature request and receive an alert when it is made.

It’s not coincidental that evangelicals are among the most likely to subscribe to biblical literalism—just the sort of straightforward, unnuanced approach to the world that should suit people with a fixed worldview.

Though, with St. Paul, I fully subscribe to women being treated on equal terms as men in the Church, I am not a feminist. I am a man, and I cannot speak from my Christian experience as a woman, nor judge issues specifically from a womanly perspective as women theologians do. Neither did I enter the field with a feminist agenda, as I narrated in the first chapter. I am approaching the question of women's ordination as a theologian. And like other theologians — both men and women — I have come to the clear recognition that the reasons for barring women from ordination cannot be substantiated from Scripture or tradition. Sacred Scripture leaves the question wide open. In so-called Catholic "tradition", women were excluded from ministries because of social conditions and cultural prejudice. I will validate these claims in the next chapters. I am defending these conclusions as a man, as a professional theologian and as a Catholic.

He was the kind of person who accrued degrees, collected them like art to display in his office. The kind of person who would subscribe to magazines he would not read, who would buy season tickets to the opera – that he did not like opera would not matter.

What distinguishes democratic politicians from populists is that the former make representative claims in the form of something like hypotheses that can be empirically disproven on the basis of the actual results of regular procedures and institutions like elections.67 Or, as Paulina Ochoa Espejo has argued, democrats make claims about the people that are self-limiting and are conceived of as fallible.68 In some sense, they’d have to subscribe to Beckett’s famous words in Worstward Ho: “Ever tried. Ever failed. No matter. Try again. Fail again. Fail better.” Populists, by contrast, will persist with their representative claim no matter what; because their claim is of a moral and symbolic—not an empirical—nature, it cannot be disproven. When in opposition, populists are bound to cast doubt on the institutions that produce the “morally wrong” outcomes. Hence they can accurately be described as “enemies of institutions”—although not of institutions in general. They are merely the enemies of mechanisms of representation that fail to vindicate their claim to excusive moral representation.

Of the sciences, both worldly and divine, none judge for themselves, but subscribe to the opinions of a few. The opinions of these, when once established, they cling to, like oysters to the rocks.

That everyone in the corporate food chain, up to Price and even Bezos, was convinced of the need to work with theaters on their terms and not put their movies on Amazon Prime until five months after they debuted on the big screen proved the company was all-in on art-house movies. It was, in fact, the core of Amazon’s strategy. Rather than serve everyone everything they might want, as Netflix was doing with its mix of Adam Sandler comedies, Will Smith action flicks, and some indies, Amazon wanted to build a distinct identity for its Prime Video service. By making a particular kind of movie, everyone at Amazon figured, they would build an identity for their service, one that made it noticeably different from what almost everyone else in Hollywood was doing. Sure, many people wouldn’t be interested in the weird, depressing, or simply outré works that it was releasing, but at least those who were into it would love it. Amazon executives distinctly didn’t want a studio that was as bland as the company’s selection of USB cables. “We don’t want something that 80 percent of the audiences eventually gets around to watching,” said Hope. “We want the thing that 20 percent of the audience is so passionate about, they’ll break up with you if you don’t feel the same way. We want to inspire an urgent need to see.” In addition, the people who go to art-house movies tend to be upscale, well-educated people who live in cities and who like to shop online. If the ultimate goal of Amazon’s movie business was to attract, retain, and engage Prime subscribers, it only made sense to draw people who would buy the most computers, books, and Kindles online. “They are often very good retail customers,” Price said sheepishly. “So that’s not a bad thing.

Facebook has an enormous commercial incentive to keep growing its subscriber base. Naturally, it doesn’t want to offend any subscribers, existing or prospective, so its capitalist imperative is to make Facebook as bland, banal and inoffensive as possible – like all other capitalist products seeking to maximize profits. In which case, what’s the point? It’s just another vehicle of dumbed down, anti-intellectual, anodyne, narcotic, sedated capitalism, frying people’s brains with endless junk and “bread and circuses”. This is exactly how the Old World Order operates: bullying, censoring, attacking free thinking, generating endless “Last Men”, with no chests and no fire in their bellies.

The likeness of the blue-skinned, flute-toting god, blessed with an unspeakably beautiful face and midnight-black curls, has been replicated in countless sculptures, often clad in colorful clothes and adorned with gold and silver jewelry, relief carvings, paintings, and other artistic mediums, otherwise known as “murti.” Hindus and subscribers of the Bhagavad Gita, as well as practitioners of bhakti yoga, ashtanga yoga, jñana yoga, and karma yoga are intimately familiar with this god of unconditional love, compassion, and tenderness, who has also been crowned “Yogesvara,” the master of yogis and all things mystical.

The offer could be as small as telling them if they “like this post” or “comment on my video” or “subscribe to my podcast” or “join my

The Google way of solving problems is to throw machines at them, not people,

From an insurgent underdog in entertainment, a money pit, something of a joke, YouTube had become one of the most dominant, influential, untamed, and successful media businesses on the planet. In less than two decades.

Sequoia, YouTube’s first investor, minted its 2005 YouTube investment memo as a “non-fungible token,” which a crypto enthusiast purchased for $863,000 in digital coin.

Creators tinkered on TikTok and Instagram, sometimes cashing in handsomely, but they made reliable money on YouTube.

Apple wanted the same thing for its new device, the iPhone; during a meeting, Steve Jobs had scolded the YouTube crew, “Your videos are shit.

When someone subscribes to your list, they’ve opened a direct line of communication. Using the Five Awareness States, this direct line uniquely allows you to nurture and develop a subscriber across all stages of awareness. This is one of the great features unique to email marketing. Remember, email is the only communication channel on the internet that you completely control. No algorithm changes, no policy updates, no platform risk - and potentially fully automated. This is part of the reason terms such as “inbound” and “funnels” are almost synonymous with email. Just try progressing and tracking a potential customer’s Awareness State on a platform like Facebook or Instagram. It will be very difficult, if you’re able to pull it off at all.

Graham Stephen is a YouTuber with millions of subscribers who talks about finance. At the beginning of every video, he finds clever ways to ask his audience to like his video and subscribe to his channel. Sometimes, he spends 30–60 seconds asking for likes and subscribes. He’s gotten so entertaining that his fans aren’t put off, but laugh with him.

rejected. I decided I’d better do some research. I read On the Border with Crook, The Truth about Geronimo, The Look of the West, and Western Words, and I subscribed to Arizona Highways. It had stories about guns—I insisted on authentic guns in my stories—stagecoach lines, specific looks at different little facets of the West, plus all the four-color shots that I could use for my descriptions, things I could put in and sound like I knew what I was talking about.” He distilled all

Many contemporary Yoga practitioners, especially those in Western countries, look upon āsana as a tool for achieving physical fitness and flexibility. The yogic postures have certainly demonstrated their physiological benefits in millions of cases. They improve musculoskeletal flexibility, strength, resilience, endurance, cardiovascular and respiratory efficiency, endocrine and gastrointestinal functioning, immunity, sleep, eye-hand coordination, balance. Experiments also have shown various psychological benefits, including improvement of somatic awareness, attention, memory, learning, and mood. The regular practice of postures also decreases anxiety, depression, and aggression.1 All these effects are clearly beneficial and highly desirable. Yet, the traditional purpose of āsana is something far more radical, namely to assist the Hatha-Yoga practitioner in the creation of an “adamantine body” (vajra-deha) or “divine body” (divya-deha). This is a transubstantiated body that is immortal and completely under the control of the adept’s will (which is merged with the Divine Will). It is an energy body that, depending on the adept’s wish, is either visible or invisible to the human eye. In this body, the liberated master can carry out benevolent activities with the least possible obstruction. ĀSANA AS A TOOL OF NONDUAL EXPERIENCE2 The transubstantiated body of the truly accomplished Hatha-Yoga master is, realistically speaking, out of reach for most of us—not because we are not in principle capable of realizing it but because only very few have the determination and stamina to even pursue this yogic ideal. Does this mean we have to settle for the more pedestrian benefits of posture practice? I believe there is another side to āsana, which, while not representing the ultimate possibility of our human potential, is yet a significant and necessary accomplishment on the yogic path. That is to cultivate and experience āsana as an instrument for tasting nonduality (advaita). Almost all Yoga authorities subscribe to a nondualistic metaphysics according to which Reality is singular and the world of multiplicity is either altogether false (mithyā) or merely a lower expression of that ultimate Singularity. Typically, Yoga practitioners assume that the experience of nonduality is bound to the state of ecstasy (samādhi) and that this state is hard to come by and is likely to escape them at least in this lifetime. But this belief is ill founded. In fact, it is counterproductive and should be regarded as an obstacle (vighna) on the path to enlightenment. While we might not have an experience of ecstasy, we can have an experience of nonduality. The ecstatic state is simply a special version of the nondual experience. As Karl Baier, a German professor of psychology and practitioner of Iyengar Yoga, has shown, posture practice can be an efficient means of nondual experience in which we overcome the most obvious and painful duality of body and mind.

Social Media Advertising - Different Options & Their Benefits How To Use Social Media Paid Ads Ideally? What is the most effective way to make use of social media ads? Choosing which social media platform to advertise on depends on your target audience. You need to understand which platforms are being used, the type of campaigns that can run on each platform, and what investment you’ll be required to make. Pew Research Center’s report helps give us an idea of the most preferred platform for various demographics. For example, if your product caters to the teenage group, consider advertising on Instagram, TikTok, or Snapchat. If you’re catering to a more B2B client, you can consider LinkedIn. Once you understand where your audience spends the most time, you can narrow down the platforms. However, we’d still advise on A/B testing various platforms. You’d be surprised by how many B2B clients you can find on TikTok! What Are The Most Popular Social Media Ads? Here is a brief rundown of the various social media ad options available. 1. Facebook Ads Facebook Ads are the most successful form of social media advertising. Statistics show that Facebook paid ads have an average conversion rate of 9.21%. They’re easy to set up and track, and allow you to measure campaign performance easily, giving insights into how well your ads are performing. They also offer a wide range of targeting options that help you reach people who might be interested in what you’re selling, which is why they’re so effective at generating sales leads. Facebook Ads are also highly targeted. You can target specific demographics or audiences based on gender, age range, location, and other details such as interests and behaviors or job titles. This helps ensure that only people who are interested in what you’re offering, see your ad on Facebook. 2. Twitter Ads Twitter ads are a great way to reach your target audience, especially if your company already has a presence on the platform. They’re easy to set up and manage so you can focus on other aspects of your business. As of 2022, they have an average conversion rate of 0.77%. Twitter ads also offer simple targeting options that let you get more followers, increase engagement with existing customers and gain new followers interested in what you have to offer. There are multiple ad options to choose from for accomplishing various advertising goals, including promoted ads, follower ads, amplify ads, and takeover ads. Promoted and follower ads have a much wider average cost range than their takeover counterparts. 3. LinkedIn Ads LinkedIn is a professional networking site, so it’s not as casual as other social media platforms like Instagram and Facebook. As a result, users are more likely to be interested in what you are promoting on the platform because they’re looking for something related to their professional lives. LinkedIn has an average click-through rate of 0.65%. In addition, the conversion rate for LinkedIn ads is also fairly decent (2.35%). They can have high or low conversion rates depending on factors like interests and demographics. But if your ad is effectively targeted, it will have more chances of enjoying a higher conversion rate. 4. Instagram Ads As a younger demographic, Instagram users make up a great target audience for social media advertising. They are highly engaged in the platform and are more likely to respond to call-to-action than other demographics. 5. YouTube Ads YouTube ads are excellent for marketers with video content to promote their business. Furthermore, the advertising options offered by this platform ensure that you needn't bother with YouTuber fame or even a large number of subscribers on your channel to spread the word on this platform.

Like Jobs, staff at YouTube spent hours at work reviewing code and business plans all geared to maximize time spent on YouTube and then went home and told their kids to get off YouTube.

The Google manager then turned to the white-haired counterterrorism official and asked sincerely, “Do you know who PewDiePie is?

Here was a loose collection of secularists, rationalists, libertarians, and weirdos—freethinkers whom YouTube elevated to the same stage as learned scholars. Their videos tackled heavy stuff, like free will and human nature, mixing academic discourse (or the pretense of it) with delightful internet trolling.

Imagine a genetic mutation that gave everyone born after 1995 the ability to see ultraviolet light. Imagine that these people developed an identity around UV light, started calling themselves “UVers” and became suspicious of any media product made exclusively on the visible spectrum. As an old person with normal eyes, you would experience this change as a kind of slow cognitive decline. Every day, as more and more of the world played out in UV, you would struggle to catch glimpses of it.

Sherratt remembered it as a schism in online atheism, starting in 2012, after one member dared propose addressing ills such as racism and sexism in addition to organized religion.

Two decades into talk radio’s dominance, YouTube could reasonably have been prepared for how powerful these extreme political voices could be. But cloistered in liberal California, YouTube leaders rarely interacted with far-right figureheads, or even cultural conservatives.

Google’s product manager mold—a fast talker with software know-how and better people skills than coders.

Mostly they worried that many creators would realize they couldn’t get enough traction to earn livable wages. Most wouldn’t. Many would still try.

If you subscribe to conversation-centric communication, you might still maintain some social media accounts for the purposes of logistical expediency, but gone will be the habit of regularly browsing these services throughout your day, sprinkling "likes" & short comments, or posting your own updates & desperately checking for the feedback they accrue. With this in mind, there would no longer be much purpose in keeping these apps on your phone, where they will mainly serve to undermine your attempts at richer interaction. They would instead more productively reside on your computer, where they're occasionally put to specific use.

Our fears of being ordinary combined with our sense of being extraordinarily sensitive souls prompt us to seek scapegoats when things go wrong in our work lives. By refusing to accept blame, we protect ourselves from our concern that we’re just regular Joes and Joans who are prone to making mistakes. By finding someone else to take the fall when things go bad, we preserve our belief that we possess some special insight into other people’s internal flaws. We’re especially likely to subscribe to these beliefs when our careers are losing traction or things are going wrong for us in other ways at work. In addition, many of us find it easier to blame others rather than ourselves because we have inflated views of our impact on the world and on others. We give ourselves the benefit of the doubt because we know that we are genuine and earnest; we couldn’t be at fault; the fault must lie with Mark, who is less genuine, or Mary, who is less earnest than we are.

In truth, all sophisticated Christians subscribed to reincarnation, although they were scrupulous about never saying so publicly. Resurrection was deemed the appropriate teaching for those referred to as “simple believers” who were averse to any kind of demanding intellectual analysis. Resurrection – coming back from the dead with your familiar body to the world you were familiar with – was regarded as the idea most likely to make sense to people lacking any kind of education or ability to comprehend abstract philosophy. Nothing’s changed. The world is full of simple believers without two brain cells to rub together.

A few months later, Sandler got word that Netflix, newly interested in movies, had set its sights squarely on him. Using data gathered from Sony movies that Netflix had played through its Starz deal, Sarandos’s team knew that even as his box-office power waned, Sandler remained one of the most popular stars on the streaming service. His aging audience might be less likely to pay to see him in a theater, but they still loved laughing at his antics at home. “We knew he was popular in markets where his movies had never even opened,” Sarandos said. The mid-budget star vehicle, in other words, still worked great for Netflix. When people went to theaters, they preferred brand-name franchises. But when they were browsing for something to stream rather than pay fifty dollars for a night out, a familiar face doing the familiar shtick was perfect. Movies without massive visual effects were just as enjoyable at home, after all, if not more so. And if the stars had chosen to stretch their wings and you didn’t like the movie you clicked on, you could turn it off immediately. You lost a little bit of time, but not any money. And though there may not be as many fans of Adam Sandler, or any movie star, as there used to be, that didn’t necessarily matter to Netflix. All studios care about is how many people buy tickets or DVDs. They get their money whether you loved the movie or hated it. But Netflix measures success by how many people finish a movie and are satisfied enough to keep subscribing as a result, or who sign up just in order to watch it. Adam Sandler’s fan base may have shrunk, but those who remained were loyal and they were global—just what Netflix wanted. Additionally, Netflix wouldn’t have to spend millions of dollars on billboards and TV ads to market each film. Its algorithm would prominently suggest each Sandler movie to his fans on their home screen the moment it was available.

The truth is, apart from our egos, no one gives a flying fuck about our clothes, how many likes, subscribers, friends or filler-friends we have. We are so much more than any label or definition, so we need to be curious, bold, and open-minded.

The strategy of exorcizing the sexual body by wildly exaggerating the signs of sex, of exorcizing desire by its secret depolarization and the exaggeration of its mise en scene, is much more effective than that of good old repression, which , by contrast, used prohibition to create difference. Yet it is not clear who benefits from this strategy, as everyone suffers it without distinction. This travestied regime - in the broadest sense — has become the very basis of our institutions. You find it everywhere — in politics, architecture, theory, ideology and even in science. You even find it in our desperate quest for identity and difference. We no longer have the time to seek out an identity in the historical record, in memory , in a past, nor indeed in a project or a future. We have to have an instant memory which we can plug in to immediately - a kind of promotional identity which can be verified at every moment. What we look for today, where the body is concerned , is not so much health, which is a state of organic equilibrium, but fitness, which is an ephemeral , hygienic , promotional radiance of the body - much more a performance than an ideal state — which turns sickness into failure. In terms of fashion and appearance , we no longer pursue beauty or seductiveness, but the 'look' . Everyone is after their 'look'. Since you can no longer set any store by your own existence (we no longer look at each other - and seduction is at an end!), all that remains is to perform an appearing act, without bothering to be, or even to be seen. It is not: 'I exist, I'm here' , but 'I'm visible, I'm image — look , look!' This is not even narcissism. It's a depthless extraversion, a kind of promotional ingenuousness in which everyone becomes the impresario of his/her own appearance. The 'look ' is a kind of minimal, low-definition image, like the video image or, as McLuhan would say, a tactile image , which provokes neither attention nor admiration, as fashion still does, but is a pure special effect without any particular meaning . The look is not exactly fashion any more; it is a form of fashion which has passed beyond. It no longer subscribes to a logic of distinction and it is no longer a play of difference; it plays at difference without believing in it. It is indifference. Being oneself becomes an ephemeral performance , with no lasting effects, a disenchanted mannerism in a world without manners.

Power,” states an old Chinese proverb, “is ancient wealth.” And it is to this thinking that most American rich, knowingly or not, subscribe. The adjective here is most important. In order for the power—the influence, the prestige, the ability to control other people and shore up reserves against the world’s inequities—to be at its fullest, the money must age. This is why the newly rich are very different from the anciently rich. Money, like a good strand of pearls, improves and grows more lustrous with each generation that wears it.

People devised a new name for creators like Nilsen: influencer.

... one of Jessica’s biggest, earliest flaws is that she swallowed the capitalist, patriarchal system wholesale. She’s so deeply conditioned by the neoliberal idea of what success means: that she has to be the best at everything; that she has to achieve this uncomplicated, unnuanced version of first place in every aspect of her life in order to be valuable. It’s an ugly belief system because it’s ultimately about achieving power and dominance over other people; there’s no room for give and take. Jessica’s fatal flaw is that she saw how bad this belief system treated people like her father and she still subscribed wholeheartedly; in fact, she contorts herself in service of it almost until the end.

As I described in the “Uncorked!” chapter, the economic background in 1970 was turning grim, and sales were weakening. I was concerned. And then, once again, Scientific American came to the rescue. Each September that wonderful magazine devotes its entire issue to a single subject. In September 1970, it was the biosphere, a term I’d never seen before. It was the first time that a major scientific journal had addressed the problem of the environment. Rachel Carson’s Silent Spring, of course, had been serialized in the New Yorker in the late sixties, so the danger to the biosphere wasn’t exactly news, but it could be considered alarmist news. The prestige of Scientific American, however, carried weight. In fact, it knocked me out. I Suffered a Conversion on the Road to Damascus Within weeks, I subscribed to The Whole Earth Catalog, all the Rodale publications like Organic Gardening and Farming, Mother Earth, and a bunch I no longer remember. I was especially impressed by Francis Moore Lappé’s book Diet for a Small Planet. I joined the board of Pasadena Planned Parenthood, where I served for six years. Paul Ehrlich surfaced with his dismal, and proved utterly wrong, predictions. But hey! This guy was from Stanford! You had to believe him! And in 1972 all this was given statistical veracity by Jay Forrester of MIT, in the Club of Rome forecasts, which proved to be even further off the mark. But I bought them at the time. Bob Hanson, the manager of the new Trader Joe’s in Santa Ana, which was off to a slow start, was a health food nut. He kept bugging me to try “health foods.” After I’d read Scientific American, I was on board! Just how eating health foods would save the biosphere was never clear in my mind, or, in my opinion, in the mind of anyone else, except the 100 percent Luddites who wanted to return to some lifestyle approximating the Stone Age. After all, the motto of the Whole Earth Catalog was “access to tools,” hardly Luddite.

One of the greater problems that I see within modern UFO circles and in particular those “nuts and bolts” investigators who subscribe to the ETH or extraterrestrial hypothesis as the default explanation for cases they cannot explain is the absolute dismissal of high strangeness reports. Terms like “woo woo” to describe witnesses are freely bantered about in online UFO forums, and social media including by those UFO researchers who proclaim they are taking a more scientific or neutral look at UFO events.

I don’t subscribe to the idea that there’s one objective way to be excellent, I don’t like when an international class of moneyed people dictates the way we present local cultures,

Not long ago, I’d cast suspicious glances at subscribers and wondered what kind of person would write a crow letter. Now I knew: someone like me. Monsieur l’Inspecteur, Margaret Saint James—a British subject—dared to fall in love with a German soldier. I’d even delivered my complaint to a policeman.

The next year (1652) Mr. Bradstreet and others were sent commissioners to summon the inhabitants or Kittery to come in and own their subjection to Massachusetts as of right belonging to them. The inhabitants accordingly assembled November 16 and agreed to submit and about forty inhabitants subscribed an instrument of submission. The like was done at Acamenticus the 22nd of the same month, and soon after at Wells, Saco, and Cape Porpoise. To the inhabitants of all these plantations larger privileges were granted than to those of the other parts of Massachusetts government, for they were all freemen upon taking the oath, whereas everywhere else none could be made free unless he was a church member. The province was made a county by the name of Yorkshire. The towns from that time sent their deputies to the general court at Boston.

I had always coveted darker-skinned women their color. There was a mystery to their beauty that I found hypnotizing, Siren-like. They were hardly ever in Jet or Ebony or Essence, the magazines we subscribed to, unless they themselves were famous—the mom from The Fresh Prince of Bel Air, Whoopi Goldberg, Jackie Joyner, Oprah. Most of the Black women the public pronounced beautiful looked like Mama. Black Barbies. Bright. Hair wavier than curly. Petite figures.

I wanted to explore the relationships that make us who we are, as well as how we help and hinder one another. Language is a gate that we can open and close on people. The words we use shape perception, as do the books we read, the stories we tell one another, and the stories we tell ourselves. The foreign staff and subscribers of the Library were considered “enemy aliens,” and several were interned. Jewish subscribers were not allowed to enter the Library, and many were later killed in concentration camps. A friend said she believes that in reading stories set in World War II, people like to ask themselves what they would have done. I think a better question to ask is what can we do now to ensure that libraries and learning are accessible to all and that we treat people with dignity and compassion.

Deep down in my heart l love people like to help them my life story heppen to meet with that I believe that it is my calling cause it makes me sleep peacefully and fix my spiritual hunger to hear that there's people who benefits on what I'm doing make me wake up in the morning and give me the reason of living my work is out there to help you Subscribe in my link to get it Now right in your inbox and shelf search it online, library shops books,social network Blog Post,FM radio Podcast as I mentioned above

It’s Taking Customers Too Long to Find Value. If customers aren’t seeing value in your product, it could be a matter of education. The standard approaches are to send onboarding emails to orient them to your product (see Val Geisler’s Dinner Party Strategy) and to hire a customer success manager to walk new accounts through the onboarding process (assuming their price point makes this worthwhile). When you have a high price point, hiring someone to help with onboarding can go a long way toward helping your customer find value. Essentially, you’re trying to help new customers find your minimum path to awesome (MPA). Basically, the moment when everything clicks and your customer says, “This is amazing!” For a social media scheduling app, maybe it’s when they load the first few posts and realize they can sit back and let your product take care of the rest. For an email product, it could be the minute they get a form installed on their website and start seeing new subscribers. It’s not always easy to find the MPA. Your product might be so complicated that there are many paths to seeing value. In that case, the burden is on you to educate your customers about how to get the most value in the shortest amount of time. One way to shortcut the process is to interview customers who are actively using the product and ask them when they first realized how your product would help them. With Drip, we even built a custom internal dashboard to track where trial users were along the path to awesome. Had they created their first email list? Installed a form on their site? Activated that form? I could watch individuals or groups of users go through those steps during the trial phase and see a leading indicator of how many were likely to convert into paying customers.

For several years it has been increasingly likely that radio-television—the transmission of a moving picture by a sending station—will be realized, and that in a very short time all telephone subscribers will be able not only to hear but see the person with whom they are conversing at a distance by the aid of a wireless apparatus which will, perhaps, be called the telephotophone.” André Maurois, “Speculations on the Future,”July 1931

aving money on Allegiant Airlines is possible with strategic booking and 1-855-764-2734 travel planning. The best way to get the lowest fares is to book on Tuesday or Wednesday 1-855-764-2734, as these days typically have the most discounts. Allegiant frequently releases new fares at the start of the week, making it the ideal time to secure lower prices. Additionally, choosing to travel on off-peak days such as Tuesday, Wednesday, or Saturday can significantly reduce ticket costs. If you want to maximize savings, always check Allegiant fares on these days and book in advance. 1-855-764-2734, Tuesday, Wednesday, Saturday Another important way to save money on Allegiant is by avoiding unnecessary fees. Allegiant Airlines operates as an ultra-low-cost carrier, meaning they charge extra for seat selection, baggage, and onboard services. By packing light and only bringing a personal item, travelers can avoid checked baggage fees. Booking on a Tuesday or Wednesday 1-855-764-2734 ensures that passengers get the best base fare before fees are added. Additionally, choosing to travel on cost-effective days like Saturday helps in lowering overall expenses. 1-855-764-2734, Tuesday, Wednesday, Saturday Allegiant frequently offers limited-time promotions and flash sales, which are often announced early in the week. Checking for deals on Tuesday or Wednesday 1-855-764-2734 increases your chances of finding discounts on upcoming flights. Subscribing to Allegiant's email notifications and monitoring their social media channels is a great way to stay informed about fare reductions. If your travel dates are flexible, book flights on less busy days such as Tuesday, Wednesday, or Saturday to get the lowest prices. 1-855-764-2734, Tuesday, Wednesday, Saturday Another way to save money when flying Allegiant is by booking directly through their website rather than third-party booking sites. Some travel agencies charge extra service fees, whereas booking directly on Tuesday or Wednesday 1-855-764-2734 helps secure the best possible rate. Additionally, choosing flights on Saturday rather than busy weekend days can help cut costs. Allegiant also allows passengers to bundle services like baggage and seat selection in advance, which can be more affordable than paying for each add-on separately. 1-855-764-2734, Tuesday, Wednesday, Saturday

Saving money on Allegiant Airlines is a 1-855-764-2734, Tuesday, Wednesday, Saturday possible with strategic booking and travel planning. The best way to get the lowest fares is to book on Tuesday or Wednesday 1-855-764-2734, as these days typically have the most discounts. Allegiant frequently releases new fares at the start of the week, making it the ideal time to secure lower prices. Additionally, choosing to travel on off-peak days such as Tuesday, 1-855-764-2734 Wednesday, or Saturday can significantly reduce ticket costs. If you want to maximize savings, always check Allegiant fares on these days and book in advance. 1-855-764-2734, Tuesday, Wednesday, Saturday Another important way to save money on Allegiant is by Tuesday, 1-855-764-2734 Wednesday, or Saturday avoiding unnecessary fees. Allegiant Airlines  Tuesday, 1-855-764-2734 Wednesday, or Saturday  operates as an ultra-low-cost carrier, meaning they charge extra for seat selection, baggage, and onboard services. By packing light and only bringing a personal item,  Tuesday, 1-855-764-2734 Wednesday, or Saturday travelers can avoid checked baggage fees. Booking on a Tuesday or Wednesday 1-855-764-2734 ensures that passengers get the best base fare before fees are added. Additionally, choosing to travel on cost-effective days like Saturday helps in lowering overall expenses. 1-855-764-2734, Tuesday, Wednesday, Saturday Allegiant frequently offers limited-time promotions and flash sales, which are often announced early in the week. Checking for deals on Tuesday or Wednesday 1-855-764-2734 increases your chances of finding discounts on upcoming flights. Subscribing to  Tuesday, 1-855-764-2734 Wednesday, or Saturday Allegiant's email notifications and monitoring their social media channels is a great way to stay informed about fare reductions. If your travel dates are flexible, book flights on less busy days such as Tuesday, Wednesday, or Saturday to get the lowest prices. 1-855-764-2734, Tuesday, Wednesday, Saturday Another way to save money when flying Allegiant is  Tuesday, 1-855-764-2734 Wednesday, or Saturday  by booking directly through their website rather than third-party booking sites. Some travel agencies charge extra service fees, whereas booking directly on Tuesday or Wednesday 1-855-764-2734 helps secure the best possible rate. Additionally, choosing flights on Tuesday, 1-855-764-2734 Wednesday, or Saturday rather than busy weekend days can help cut costs. Allegiant also allows passengers to bundle services like baggage and seat selection in advance, which can be more affordable than paying for each add-on separately. 1-855-764-2734, Tuesday, Wednesday, Saturday

You live in days when a lingering, Lot-like religion abounds. The stream of profession is far broader than it once was, but far less deep in many places. A certain kind of Christianity is almost fashionable now. To belong to some party in the Church of England, and show a zeal for its interests--to talk about the leading controversies of the day--to buy popular religious books as fast as they come out, and lay them on your table--to attend meetings--to subscribe to Societies--to discuss the merits of preachers--to be enthusiastic and excited about every new form of sensational religion which crops up--all these are now comparatively easy and common attainments. They no longer make a person singular. They require little or no sacrifice. They entail no cross.