Linkage Quotes

What was the opposite of linkage blindness? What described being certain of something without any kind of evidence? ...The term was faith.

Karass: A group of people linked in a cosmically significant manner, even when superficial linkages are not evident

The physical world is entirely abstract and without actuality apart from its linkage to consciousness.

A happy brain is a supple and flexible brain, he believes; depression, anxiety, obsession, and the cravings of addiction are how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it. On the spectrum he lays out (in his entropic brain article) ranging from excessive order to excessive entropy, depression, addiction, and disorders of obsession all fall on the too-much-order end. (Psychosis is on the entropy end of the spectrum, which is why it probably doesn’t respond to psychedelic therapy.)

Integration is not the same as blending. Integration requires that we maintain elements of our differentiated selves while also promoting our linkage. Becoming a part of a "we: does not mean losing a "me." Integration as a focus of intervention among a range of domains of integration becomes the fundamental basis for how we apply interpersonal neurobiology principles to the nurturing of healthy relationships.

And yet amid that tense godless calm the high bare boughs of all the trees in the yard were moving. They were twitching morbidly and spasmodically, clawing in convulsive and epileptic madness at the moonlit clouds; scratching impotently in the noxious air as if jerked by some allied and bodiless line of linkage with subterrene horrors writhing and struggling below the black roots.

The foundation of changing behavior is linking rewards to performance and making the linkages transparent.

In trying to explain this linkage, I was inspired by a traditional African tool that has three legs and a basin to sit on. To me the three legs represent three critical pillars of just and stable societies. The first leg stands for democratic space, where rights are respected, whether they are human rights, women's rights, children's rights, or environmental rights. The second represents sustainable and equitable management and resources. And the third stands for cultures of peace that are deliberately cultivated within communities and nations. The basin, or seat, represents society and its prospects for development. Unless all three legs are in place, supporting the seat, no society can thrive. Neither can its citizens develop their skills and creativity. When one leg is missing, the seat is unstable; when two legs are missing, it is impossible to keep any state alive; and when no legs are available, the state is as good as a failed state. No development can take place in such a state either. Instead, conflict ensues.

The essence of risk management lies in maximizing the areas where we have some control over the outcome while minimizing the areas where we have absolutely no control over the outcome and the linkage between effect and cause is hidden from us.

The landscape of Turin, the monumental squares, the promenades along the Po river, were bathed in a kind of 'Claude Lorraine' luminosity (Dostoyevsky's golden age), a diaphonousness that removed the weight of things and made them recede into a infinite distance. The stream of light here became a stream of laughter - the laughter from which truth emerges, the laughter in which identities explode, including Nietzsche's. What also exploded is the meaning that things can have or lose for other things, not in terms of limited linkage or narrow context, but in terms of variations of light

Although leaders and followers are closely linked, it is the leader who often initiates the relationship, creates the communication linkages, and carries the burden for maintaining the relationship.

Take a nautilus shell; cut it cross section. Gently elevate its swirling, chambered tiers as they approach the tight-bound center, culminating at last in a pinnacle on which we all stood. Note its asymmetrical order, its chaotic repetition, the grace of its linkages. Contemplate the ephemerality of its existence. Such is the beauty that is mortal life.

The Ashanti, he reminded me, are guided by, and survive through, the forces of kinship and ancestral linkage. "We take care of each other on earth," he said. "If a family member asks for help, I give it. When a family member needs money for school fees or hospital bills, I send it. And my whole extended family loves you as if you are their child. We take care of each other's children. We raise each other's children. My cousins are my brothers and sisters. My aunts are also my mothers. Your aunts are your mothers, especially Auntie Harriet because she is my eldest sister. You will never be alone in this world." "And do you really believe our ancestors are watching over us?" I asked. He smiled. "I believe in the power of remembrance," he said. "And I believe love does not die with the body.

Sturtevant’s rudimentary genetic map would foreshadow the vast and elaborate efforts to map genes along the human genome in the 1990s. By using linkage to establish the relative positions of genes on chromosomes, Sturtevant would also lay the groundwork for the future cloning of genes tied to complex familial diseases, such as breast cancer, schizophrenia, and Alzheimer’s disease. In about twelve hours, in an undergraduate dorm room in New York, he had poured the foundation for the Human Genome Project.

Client-therapist disagreement about the goals and tasks of therapy may impair the therapeutic alliance.† This issue is not restricted to group therapy. Client-therapist discrepancies on therapeutic factors also occur in individual psychotherapy. A large study of psychoanalytically oriented therapy found that clients attributed their successful therapy to relationship factors, whereas their therapists gave precedence to technical skills and techniques.84 In general, analytic therapists value the coming to consciousness of unconscious factors and the subsequent linkage between childhood experiences and present symptoms far more than do their clients, who deny the importance or even the existence of these elements in therapy; instead they emphasize the personal elements of the relationship and the encounter with a new, accepting type of authority figure.

Poverty is the absence of linkages, the absence of connections with others,

There was no ‘linkage’, in other words, between corporate-oriented public investment and the social needs that desperately fought for attention in the rest of the city budget.

Yet for decades Coca-Cola has invested billions of dollars in linking itself to youth, health, and sports—and billions of humans subconsciously believe in this linkage.

If only I’d not have linkage to such creeds, I wouldn’t have lost your friendship and the trust of those whom I loved once.

mental activity such as directing attention, actually shape the structure of the brain?” As we’ve seen, experience means neural firing. When neurons fire together, the genes in their nuclei—their master control centers—become activated and “express” themselves. Gene expression means that certain proteins are produced. These proteins then enable the synaptic linkages to be constructed anew or to be strengthened. Experience also stimulates the production of myelin, the fatty sheath around axons, resulting in as much as a hundredfold increase in the speed of conduction down the neuron’s length. And as we now know, experience can also stimulate neural stem cells to differentiate into wholly new neurons in the brain. This neurogenesis, along with synapse formation and myelin growth, can take place in response to experience throughout our lives. As discussed before, the capacity of the brain to change is called neuroplasticity We are now discovering how the careful focus of attention amplifies neuroplasticity by stimulating the release of neurochemicals that enhance the structural growth of synaptic linkages among the activated neurons.

State integration involves linkage in at least three different dimensions of our lives. The first level of integration is between our different states—the “inter” dimension. We must accept our multiplicity, the fact that we can show up quite differently in our athletic, intellectual, sexual, spiritual—or many other—states. A heterogeneous collection of states is completely normal in us humans. The key to well-being is collaboration across states, not some rigidly homogeneous unity. The notion that we can have a single, totally consistent way of being is both idealistic and unhealthy.

Although one may direct the future or past through the onerous linkages of temporal cause and effect, riding the breaking waves of the present and never once overstepping it, the better way is to go there and do it yourself.

What are you about?" said the vehicle as a panel popped open to reveal delicate components. "I am not accustomed to such usage." The little man said nothing, but began to rearrange connections and sever some linkages within the autocab's mechanism. The vehicle lurched and then spiraled down to a meadow bordered by trees. "I will be compelled to summon assist-" said the car, then broke off as Gaskarth made a final adjustment. The autocab dropped the remaining few inches to the grass, and the dwarf twisted the emergency release handle to open the doors. Filidor followed him out of the autocab. "Who am I?" inquired the car. "Have I a function?" "Perhaps you are a type of bird," said Gaskarth. "If so, it is your function to fly." The autocab digested this information briefly, then lifted slightly. "Experimentation tends to support the hypothesis," it said, and flew in widening circles out of their ken.

This is a behavior in which particles, once in contact, remain linked thereafter, no matter how far they are separated. The linkage is astonishingly intimate; a change in one is correlated with a change in the other, instantly, and to the same degree. Some researchers believe that the entangled behaviors of subatomic particles may in some way underlie these distant connections in humans. This possibility is explored at length in the pioneering book Entangled Minds by Dean Radin, chief scientist at California’s Institute of Noetic Sciences. Radin suggests that we “take seriously the possibility that our minds are physically entangled with the universe …”2 Radin reviews hundreds of experiments that compellingly suggest that entanglement is more than a metaphor for how minds are linked at the human level.

It isn't the sort of argument Pointsman relishes either. But he glances sharply at this young anarchist in his red scarf. "Pavlov believed that the ideal, the end we all struggle toward in science, is the true mechanical explanation. He was realistic enough not to expect it in his lifetime. Or in several lifetimes more. But his hope was for a long chain of better and better approximations. His faith ultimately lay in a pure physiological basis for the life of the psyche. No effect without cause, and a clear train of linkages. "It's not my forte, of course," Mexico honestly wishing not to offend the man, but really, "but there's a feeling about that cause-and-effect may have been taken as far as it will go. That for science to carry on at all, it must look for a less narrow, a less . . . sterile set of assumptions. The next great breakthrough may come when we have the courage to junk cause-and-effect entirely, and strike off at some other angle." "No - not 'strike off.' Regress. You're 30 years old, man. There are no 'other angles.' There is only forward - into it – or backward.

The tightness of genetic linkage, in short, was a surrogate for the physical proximity of genes on chromosomes: by measuring how often two features-blond-hairedness and blue-eyedness-were linked or unlinked, you could measure the distance between their genes on the chromosome.

The system of patriarchy is a historic construct; it has a beginning; it will have an end. Its time seems to have nearly run its course—it no longer serves the needs of men or women and in its inextricable linkage to militarism, hierarchy, and racism it threatens the very existence of life on earth.5

I could answer by telling you that such selective sweeps create a valley of genetic diversity around the site under selection, that they leave a deficit of extreme allele frequencies (low or high) at linked sites and an increase in linkage disequilibrium in flanking regions—but that doesn’t tell you much unless you’re a geneticist.

Ireland, like Ukraine, is a largely rural country which suffers from its proximity to a more powerful industrialised neighbour. Ireland’s contribution to the history of tractors is the genius engineer Harry Ferguson, who was born in 1884, near Belfast. Ferguson was a clever and mischievous man, who also had a passion for aviation. It is said that he was the first man in Great Britain to build and fly his own aircraft in 1909. But he soon came to believe that improving efficiency of food production would be his unique service to mankind. Harry Ferguson’s first two-furrow plough was attached to the chassis of the Ford Model T car converted into a tractor, aptly named Eros. This plough was mounted on the rear of the tractor, and through ingenious use of balance springs it could be raised or lowered by the driver using a lever beside his seat. Ford, meanwhile, was developing its own tractors. The Ferguson design was more advanced, and made use of hydraulic linkage, but Ferguson knew that despite his engineering genius, he could not achieve his dream on his own. He needed a larger company to produce his design. So he made an informal agreement with Henry Ford, sealed only by a handshake. This Ford-Ferguson partnership gave to the world a new type of Fordson tractor far superior to any that had been known before, and the precursor of all modern-type tractors. However, this agreement by a handshake collapsed in 1947 when Henry Ford II took over the empire of his father, and started to produce a new Ford 8N tractor, using the Ferguson system. Ferguson’s open and cheerful nature was no match for the ruthless mentality of the American businessman. The matter was decided in court in 1951. Ferguson claimed $240 million, but was awarded only $9.25 million. Undaunted in spirit, Ferguson had a new idea. He approached the Standard Motor Company at Coventry with a plan, to adapt the Vanguard car for use as tractor. But this design had to be modified, because petrol was still rationed in the post-war period. The biggest challenge for Ferguson was the move from petrol-driven to diesel-driven engines and his success gave rise to the famous TE-20, of which more than half a million were built in the UK. Ferguson will be remembered for bringing together two great engineering stories of our time, the tractor and the family car, agriculture and transport, both of which have contributed so richly to the well-being of mankind.

Developing a cost-modeling tool kit becomes critical for alliance deal negotiations because understanding the underlying costs can help to identify opportunities for outcome improvements. This concept is sometimes confusing to our clients because they think the sole objective of cost modeling is to reduce costs, and they do not understand the linkage between cost and the improvement of outcome or service.

We're never quite so powerful as we feel, in this free state," she whispered in the rushing wind. "Because our usual bodies are left behind, and our moving mind complexes can draw only upon the chance energies that they happen to grasp from the atoms of the air or other substances we possess, by the linkage of probability. All our power lies in that control of probability, and we must strike where it will serve.

Indeed, no sultan or Muslim ruler in Islamic history ever kneeled to ask forgiveness before a grand mufti in the way that Henry IV was forced to do before the pope in 1077 in Canossa for challenging papal authority on some key secular matters. Henry VIII of England had to break with Rome entirely simply to secure the divorce he sought from his wife. Thus, intimate linkage between religious and state power marked most of Christian history in a way that has had no parallel in Islam.

[The] structural theory is of extreme simplicity. It assumes that the molecule is held together by links between one atom and the next: that every kind of atom can form a definite small number of such links: that these can be single, double or triple: that the groups may take up any position possible by rotation round the line of a single but not round that of a double link: finally that with all the elements of the first short period [of the periodic table], and with many others as well, the angles between the valencies are approximately those formed by joining the centre of a regular tetrahedron to its angular points. No assumption whatever is made as to the mechanism of the linkage. Through the whole development of organic chemistry this theory has always proved capable of providing a different structure for every different compound that can be isolated. Among the hundreds of thousands of known substances, there are never more isomeric forms than the theory permits.

Networking is a fundamental operating principle of the human brain. All knowledge within the brain is based on networking. Thus, any one piece of information can be potentially linked with any other. Indeed, creativity can be thought of as the formation of novel and original linkages. James Burke refers to this as the pinball effect. Rather than training ourselves in narrow specialties, suggests Burke, we should train ourselves “to think in a different way about knowledge and how it should be used.” Philosophers

The establishment of medical studies in the university (as opposed to some other possible institutional home) created a linkage between medicine and other branches of knowledge that profoundly shaped the development of medicine. Specifically, a degree in the faculty of arts came to be a typical (if not quite universal) prerequisite for medical studies; and this meant that medical students came equipped with the logical and philosophical tools that would transform medicine (for better or for worse) into a rigorous, scholastic enterprise.

But is formalizing a bond really such a significant shift, such an emotional event? This may strike many as a silly question, given that so many couples today live together before marriage. About 41 percent of U.S. couples now cohabit before they wed, compared with only 16 percent in 1980. So how much of a change can there be after an official ceremony? A lot, researchers have found. Living together may fully acquaint you with someone’s everyday habits and likes and dislikes—he drops his dirty laundry on the floor or in the hamper; she wants the right or left side of the bed—but it often stops short of complete emotional linkage. It’s like bouncing on the diving board but not plunging in. Moreover, cohabitation seems to have a hangover effect. Data show that couples that have lived together are more likely to be dissatisfied with marriage and to divorce. Why this is so is unclear, but it may be that couples who live together have more general reservations about marriage, more ambivalence about long-term commitment, and are less religious. Religiosity seems to encourage partners to wed and, when problems occur, to struggle to stay married.

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

When Jung first advanced this idea, most physicists did not take it seriously (although one eminent physicist of the time, Wolfgang Pauli, felt it was important enough to coauthor a book with Jung on the subject entitled The Interpretation and Nature of the Psyche). But now that the existence of nonlocal connections has been established, some physicists are giving Jung's idea another look. * Physicist Paul Davies states, "These non-local quantum effects are indeed a form of synchronicity in the sense that they establish a connection—more precisely a correlation—between events for which any form of causal linkage is forbidden.

Lignin is a linkage of three aromatic alcohols—coumaryl, coniferyl, and sinapyl—which fill the spaces in cell walls that are not already occupied by other substances, even ousting water molecules to do so. It thus forms a very strong hydrophobic net, cementing all the cell-wall elements in place and providing strength and rigidity to the xylem. It also provides an important barrier to fungal and bacterial infections. When a tree is invaded by disease, it seals off the infected section with a wall of lignin so that the disease cannot spread. Lignin is so tough that getting rid of it is a costly process in pulp-and-paper plants. The acids needed to break down lignin in pulpwood are the chief pollutants such mills contribute to the environment.

Well-known neuropsychiatrist Dan Siegel has emphasized the importance of such integration in healing and has described IFS as a good way to achieve that. He writes, “Health comes from integration. It’s that simple, and that important. A system that is integrated is in a flow of harmony. Just as in a choir, with each singer’s voice both differentiated from the other singers’ voices but also linked, harmony emerges with integration. What is important to note is that this linkage does not remove the differences, as in the notion of blending: instead it maintains these unique contributions as it links them together. Integration is more like a fruit salad than a smoothie.”5 This, again, is one of the basic goals of IFS. Each part is honored for its unique qualities while also working in harmony with all the others.

Another misconception is that we don’t need to worry about the local supply of insects because insects are everywhere all the time. If this is true, where do all those insects come from and what do they eat? Do they just appear out of nowhere? Is Aristotle’s theory of spontaneous generation alive and well in our popular culture? I hope not. The fact is that all insects, every last one of them, are produced directly or indirectly by plants. They either eat some plant part, or they eat another animal that ate some plant part. What follows logically, then, is that when we reduce the amount of plants in any given place, we reduce the diversity and abundance of insects. Alarming headlines from around the world are reminding us of the critical linkage between plants and insects; we have removed more than half of the forests on earth and, not surprisingly, insect populations have declined globally by at least 45% since 1979

In reality, Jones often seemed ill-disposed toward Israel. Though he had trained with the IDF as a young Marine and, as Supreme Allied Commander in Europe, oversaw the U.S.-Israel military alliance, the State Department mission he headed to the West Bank in 2007 left him questioning Israel’s commitment to peace. He returned convinced that resolving the Israeli-Palestinian conflict would end all other Middle East disputes. “Of all the problems the administration faces globally,” he told the J Street conference, “I would recommend to the president…to solve this one. This is the epicenter.” The notion of “linkage”—all Middle Eastern disputes are tied to that between Israel and Palestinians—became doctrine in the Obama administration and Jones’s belief in it bordered on the religious. As he once confessed to an Israeli audience, “If God had appeared in front of the president and said he could do one thing on the planet it would be the two-state solution.

The northern boreal world was unique and unlike any other on earth, still undisturbed, with deep linkages to other sub-artic cultures and its unbroken chain of story-lives going back into the pre-Columbian past. The forests are as yet uncut, the greed of great cities for water and power has, as yet, dammed up only a few of its rivers. It has not been trampled by gold-seekers and ideology-mad politicos and marked by the uncounted deaths that has made Siberia a land of tears and terror and pollution. It is still clean and mostly aboriginal and the call of the wild is a melody arriving from inside us, out of our own distant past. Somewhere in the world there are rock paintings created by the ancestors of each one of us, and there are songs behind the dancing figures, and thoughts behind the songs. It is a past to be reckoned with, replete with action, violence, wars, discord, resolution, and courage, star-legends with episodes following one on the heels of another.

The gene responsible for creating white eyes (called white eyed), for instance, was inescapably linked to maleness: no matter how Morgan crossed his flies, only males were born with white eyes. Similarly, the gene for sable color was linked with the gene that specified the shape of a wing. For Morgan, this genetic linkage could only mean one thing: genes had to be physically linked to each other. In flies, the gene for sable color was never (or rarely) inherited independently from the gene for miniature wings because they were both carried on the same chromosome. If two beads are on the same string, then they are always tied together, no matter how one attempts to mix and match strings. For two genes on the same chromosome, the same principle applied: there was no simple way to separate the forked-bristle gene from the coat-color gene. The inseparability of features had a material basis: the chromosome was a "string" along which certain genes were permanently strung.

warm little pond” where Darwin supposed life began to the bubbling sea vents that are now the most popular candidates for life’s beginnings—but all this overlooks the fact that to turn monomers into polymers (which is to say, to begin to create proteins) involves what is known to biology as “dehydration linkages.” As one leading biology text puts it, with perhaps just a tiny hint of discomfort, “Researchers agree that such reactions would not have been energetically favorable in the primitive sea, or indeed in any aqueous medium, because of the mass action law.” It is a little like putting sugar in a glass of water and having it become a cube. It shouldn’t happen, but somehow in nature it does. The actual chemistry of all this is a little arcane for our purposes here, but it is enough to know that if you make monomers wet they don’t turn into polymers—except when creating life on Earth. How and why it happens then and not otherwise is one of biology’s great unanswered questions.

In 1517, few western Christians worried that Muslims might have a more convincing message to offer than Christianity or that Christian youth might start converting to Islam. The Turks were at the gate, it's true, but they weren't in the living room, and they certainly weren't in the bedroom. The Turks posed a threat to the physical health of Christians, but not to the spiritual health of Christianity. Muslims were in a different boat. Almost from the start, as I've discussed, Islam had offered its political and military successes as an argument for its doctrines and a proof of its revelations. The process began with those iconic early battles at Badr and Uhud, when the outcome of battle was shown to have theological meaning. The miracle of expansion and the linkage of victory with truth continued for hundreds of years. Then came the Mongol holocaust, which forced Muslim theologians to reexamine their assumptions. That process spawned such reforms as Ibn Taymiyah. Vis-a-vis the Mongols, however, the weakness of Muslims was concrete and easy to understand. The Mongols had greater killing power, but they came without an ideology. When the bloodshed wound down and the human hunger for meaning bubbled up, as it always does, they had nothing to offer. In fact, they themselves converted. Islam won in the end, absorbing the Mongols as it has absorbed the Turks before them and the Persians before that. ... The same could not be said of the new overlords. The Europeans came wrapped in certainty about their way of life and peddling their own ideas of ultimate truth. They didn't challenge Islam so much as ignore it, unless they were missionaries, in which case they simply tried to convert the Muslims. If they noticed Islam, they didn't bother to debate it (missionaries are not in the debating business) but only smiled at it as one would at the toys of a child or the quaint relics of a more primitive people. How maddening for the Muslim cognoscenti! And yet, what could Muslims do about it?

Any military man will tell you that the way to pull a divided group together is to give them a common enemy. This is what Hitler did, when he came to power in 1933 as chancellor. He threaded this philosophy through the Nazi Party, directing his diatribes against those who leaned left politically. Yet the Nazis pointed out the linkage between Jews and the left; Jews and crime; Jews and unpatriotic behavior. If people hated Jews already for religious reasons or economic reasons, giving them another reason to hate them was not really going to be difficult. So when Hitler said that the biggest threat to the German state was an attack on the purity of the German people, and so her uniqueness must be guarded at all costs—well, it gave us something to be proud of again. The threat of Jews was in the mathematics. They would mingle with ethnic Germans in order to raise their own status and in doing so, would bring down Germany’s dominance. We Germans needed Lebensraum—living space—to be a great nation. Without room to expand, there was little choice: you went to war to conquer territory and you got rid of the people who were a threat to Germany, or who weren’t ethnic Germans like you.

We now have our answer to the key question of how novel technologies arise. The mechanism is certainly not Darwinian; novel species in technology do not arise from the accumulation of small changes. They arise from a process, a human and often lengthy one, of linking a need with a principle (some generic use of an effect) that will satisfy it. This linkage stretches from the need itself to the base phenomenon that will be harnessed to meet it, through supporting solutions and subsolutions. And making it defines a recursive process. The process repeats until each subproblem resolves itself into one that can be physically dealt with. In the end the problem must be solved with pieces-components-that already exist (or pieces that can be created from ones that already exist). To invent something is to find it in what previously exists. We can now understand why invention varies so much. A particular case can be need-driven or phenomenon-driven; it can have a lone originator or many; its principle may be difficult to conceive of, or may have emerged naturally; translating that principle into physical components may be straightforward or may proceed in steps as crucial subproblems are resolved. But whatever their particular histories, at bottom all inventions share the same mechanism: all link a purpose with a principle that will fulfill it, and all must translate that principle into working parts.

Citadel graduate, Congressman Steve Buyer, cites the institution’s mission as, “to prepare citizen-soldiers, a concept that dates back to Cincinnatus.” These direct linkages to modern-day Cincinnatus images conjure the timeless citizen-warrior ideal of the patriot who rises up in defense of the nation in times of duress and then returns home once duty is served.

The linkage of passion to dominance/subordination is the prototype of the heterosexual image of male-female relationships, one which justifies pornography. Women are supposed to love being brutalized. This is also the prototypical justification of all relationships of oppression—that the subordinate one who is “different” enjoys the inferior position.

because of our dominant racial position. We do not see our lives impacted by racism, and therefore we are usually less sensitive. By and large, however, people of color see these injustices, recognize their linkage to a long history of maltreatment, abuse, and neglect, and are justifiably angered. Several years ago, I sat with Dr. Shirley Better and invited her to participate in my investigation of cross-race friendships. We talked at length about what I wanted to do and my approach.

There is nothing wrong with someone who receives less than a majority of the vote being elected a representative. This is almost by definition the result in a system of proportional representation that elects multiple representatives from the same geographical unit and adopts voting rules that allow numerical minorities without the voting clout ever to win a race in a single-member district to elect a favorite in a multimember district. The designof multi-member institutions, like legislatures, offers many possibilities for creativity if one’s desire is to maximize the number of people who feel some sense of genuine linkage with their putative “representatives.

Two of the three events that must take place before the fall of the Daughter of Babylon, i.e.: 1.) the persecution of God’s people and 2.) the betrayal of Israel, may be linked. God may well expect that His American Believers will take Him at his Word, believe His Word, and conclude that His people have an obligation to: 1.) bless Israel (Genesis 12:3); 2.) pray for the peace of Jerusalem (Psalm 122:6)  insure that their nation keep its sworn covenant treaty obligation to come to Israel’s defense if Israel is attacked (Romans 1:31). The failure of His people to do these things may be tied to their own persecution and martyrdom. What has His church in America, with very limited exceptions, done to help, defend, pray for, and bless Israel? God is a God of linkage.

There is such a furor of concern about the linkage between greenhouse forcing and floods that it causes society to lose focus on the things we already know for certain about floods and how to mitigate and adapt to them. Blaming climate change for flood losses makes flood losses a global issue that appears to be out of the control of regional or national institutions. The scientific community needs to emphasize that the problem of flood losses is mostly about what we do on or to the landscape and that will be the case for decades to come.

One implication of the limbic area is that it is an interface between the more impulsive and “primitive” brainstem and the higher, often more rational cortex. Integration in the brain would therefore honor the differences in these regions and promote their linkage* through collaboration, not internal warfare. An interpersonal neurobiology* approach enables the activity stemming from these regions to be known and then linked with other areas.

Religious identity in India has not invariably had a fixed ‘all or nothing’ exclusivity attached to it and there can be identified consistently throughout South Asian history a commonality of religious culture which has operated across what are ostensibly sectarian divides. So, for a Jain lay-person to worship occasionally or regularly a markedly Hindu deity such as Hanumān or Bhairuṇjī does not betoken abandonment of Jainism and consequent adherence to Hinduism, but rather an easy participation within and desire to confirm linkage to a South Asian religious world richly populated with figures redolent of power, prosperity and transcendence who are accessible to all.

The linkages between emotion and behavior can be more subtle, though. For instance, a secondary effect of being angry, which was recently discovered by researchers, is that we become more certain of our judgments. When we’re angry, we know we’re right, as anyone who has been in a relationship can attest.

The silence of the biblical writings about the Edomite deity provides circumstantial evidence for its identification with Yahweh. Further indications strengthen this claim. First, Edom is qualified as 'the land of wisdom' in Jer. 49.7 and Obadiah 8. In a monotheistic context, it is difficult to assume that wisdom would have a source other than Yahweh. Furthermore, it seems that the book of Job, the main 'wisdom book' of the Bible, has an Edomite origin, thus strengthening the linkage between Edom and Yahweh. Second, the worship of Yahweh in Edom is explicitly mentioned in Isa. 21.11 ('One is calling to me [Yahweh] from Seir'), and the duty of Yahweh in regard to his Edomite worshippers is stressed by Jer. 49.11 ('Leave [Edom] your orphans, I [Yahweh] will keep them alive; and let your widows trust in me'). Third, according to the book of Exodus, Esau-Edom and not Jacob-Israel had to inherit Yahweh's benediction from Isaac (Exod. 27.2-4). This suggests that, before emergence of the Israelites alliance, Esau was the 'legitimate trustee' of the Yahwistic traditions. [Fourth]: The Israelite nazirim (the men self-consecrated to Yahweh in Israel) are compared by Jeremiah to the Edomites: 'For thus says the LORD: If those [the Israelite nazirim] who do not deserve to drink the cup still have to drink it, shall you [Edom] be the one to go unpunished? You shall not go unpunished; you must drink it.' Such a parallel between the elite of the Israelite worshippers (nazirim) and the Edomite people as a whole also suggests that Edom was the first 'land of Yahweh'. [Fifth]: The primacy of Edom did not disappear quickly from the Israelite collective memory. This point is clearly stressed by Amos (9.11-12): 'On that day I will raise up the booth of David that is fallen, and repair its breaches and raise up its ruins, and rebuild it as in the days of old; in order that they may possess the remnant of Edom...' Together, these five points suggest the conclusion that Yahweh was truly the main (if not the only) deity worshipped in Edom. In this case, it is likely that (1) the name of Yahweh was not used publicly in Edom, and (2) 'Qos' was an Edomite epithet for Yahweh rather than an autonomous deity. (pp. 391-392) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

Imagine that you knew Greece was still Greece and Italy was still Italy and that the prices quoted in the markets represented the bond-buying activities of banks pushing down yields rather than an estimate of the risk of the bond itself. Why would you buy such securities if the yield did not reflect the risk? You might realize that if you bought enough of them—if you became really big—and those assets lost value, you would become a danger to your national banking system and would have to be bailed out by your sovereign. If you were not bailed out, given your exposures, cross-border linkages to other banks, and high leverage, you would pose a systemic risk to the whole European financial sector. As such, the more risk that you took onto your books, especially in the form of periphery sovereign debt, the more likely it was that your risk would be covered by the ECB, your national government, or both. This would be a moral hazard trade on a continental scale. The euro may have been a political project that provided the economic incentive for this kind of trade to take place. But it was private-sector actors who quite deliberately and voluntarily jumped at the opportunity.

Let's not forget that in the throughput world the linkages are as important as the links. Which means that if we decided to do something in one link, we have to examine the ramifications on the other links.

As we now know, of course, there was absolutely no connection between Osama bin Laden and Saddam Hussein. In spite of that fact, President Bush actually said to the nation at a time of greatly enhanced vulnerability to the fear of attack, “You can’t distinguish between al-Qaeda and Saddam.” History will surely judge America’s decision to invade and occupy a fragile and unstable nation that did not attack us and posed no threat to us as a decision that was not only tragic but absurd. Saddam Hussein was a brutal dictator, to be sure, but not one who posed an imminent danger to us. It is a decision that could have been made only at a moment in time when reason was playing a sharply diminished role in our national deliberations. Thomas Jefferson would have recognized the linkage between absurd tragedy and the absence of reason. As he wrote to James Smith in 1822, “Man, once surrendering his reason, has no remaining guard against absurdities the most monstrous, and like a ship without rudder, is the sport of every wind.” I spoke at the Iowa Democratic Convention in the fall of 2001. Earlier in August, I had prepared a very different kind of speech. But in the aftermath of this tragedy, I proudly, with complete and total sincerity, stood before the Democrats of Iowa and said, “George W. Bush is my president, and I will follow him, as will we all, in this time of crisis.” I was one of millions who felt that same sentiment and gave the president my total trust, asking him to lead us wisely and well. But he redirected the focus of America’s revenge onto Iraq, a nation that had nothing whatsoever to do with September 11.

There are other problems more closely related to the question of culture. The poor fit between large scale and Korea’s familistic tendencies has probably been a net drag on efficiency. The culture has slowed the introduction of professional managers in situations where, in contrast to small-scale Chinese businesses, they are desperately needed. Further, the relatively low-trust character of Korean culture does not allow Korean chaebol to exploit the same economies of scale and scope in their network organization as do the Japanese keiretsu. That is, the chaebol resembles a traditional American conglomerate more than a keiretsu network: it is burdened with a headquarters staff and a centralized decision-making apparatus for the chaebol as a whole. In the early days of Korean industrialization, there may have been some economic rationale to horizontal expansion of the chaebol into unfamiliar lines of business, since this was a means of bringing modern management techniques to a traditional economy. But as the economy matured, the logic behind linking companies in unrelated businesses with no obvious synergies became increasingly questionable. The chaebol’s scale may have given them certain advantages in raising capital and in cross-subsidizing businesses, but one would have to ask whether this represented a net advantage to the Korean economy once the agency and other costs of a centralized organization were deducted from the balance. (In any event, the bulk of chaebol financing has come from the government at administered interest rates.) Chaebol linkages may actually serve to hold back the more competitive member companies by embroiling them in the affairs of slow-growing partners. For example, of all the varied members of the Samsung conglomerate, only Samsung Electronics is a truly powerful global player. Yet that company has been caught up for several years in the group-wide management reorganization that began with the passing of the conglomerate’s leadership from Samsung’s founder to his son in the late 1980s.72 A different class of problems lies in the political and social realms. Wealth is considerably more concentrated in Korea than in Taiwan, and the tensions caused by disparities in wealth are evident in the uneasy history of Korean labor relations. While aggregate growth in the two countries has been similar over the past four decades, the average Taiwanese worker has a higher standard of living than his Korean counterpart. Government officials were not oblivious to the Taiwanese example, and beginning in about 1981 they began to reverse somewhat their previous emphasis on large-scale companies by reducing their subsidies and redirecting them to small- and medium-sized businesses. By this time, however, large corporations had become so entrenched in their market sectors that they became very difficult to dislodge. The culture itself, which might have preferred small family businesses if left to its own devices, had begun to change in subtle ways; as in Japan, a glamour now attached to working in the large business sector, guaranteed it a continuing inflow of Korea’s best and brightest young people.73

We think there is an enclosing wall, a circumference to us. Yet, Bell’s experiment implies that there are cause-effect linkages that transcend our ordinary classical way of thinking. “Men esteem truth remote,” wrote Thoreau, “in the outskirts of the system, behind the farthest star, before Adam and after the last man. . . . But all these times and places and occasions are now and here.

The study of African coastal communities such as Ouidah also has a relevance for the currently fashionable project of ‘Atlantic history’, i.e. the attempt to treat the Atlantic as a historical unit, stressing interactions among the various states and communities that participated in the construction and operation of the trans-Atlantic trading system.18 Although proponents of Atlantic history have tended to concentrate on links between Europe and the Americas, it needs to be recognized that African societies were also active participants in the making of the Atlantic world.19 If there was an ‘Atlantic community’, the African coastal towns which served as embarkation points for the trans-Atlantic slave trade were part of it, their commercial and ruling elites being involved in political, social and cultural networks, as well as purely business linkages, which spanned the ocean.20 The study of such African towns, moreover, adds an important comparative dimension to our understanding of the growth and functioning of port cities in the Atlantic world in the era of the slave trade, since previous studies of Atlantic port towns in this period have concentrated on ports in the Americas.21 But such American ports were European colonial creations, which functioned as enclaves or centres of European power, a model that is not applicable to Atlantic ports in Africa, which remained under indigenous sovereignty (apart from the exceptional case of Luanda in Angola, which uniquely had already become a Portuguese colony in the sixteenth century).

Once our reasons to be together—our parents, our childhood years—had been removed, not much linkage between us remained (181).

The central tenets include the elimination (or preferably the privatization) of government services of all kinds, an all-out assault on the ability of labor to organize, the massive deregulation of every segment of the economy, and the absolute faith in market-based principles to adjudicate all elements of social, political, cultural, and economic life. The results have been staggering levels of wealth and income inequality, the disappearance or significant shredding of even the most grudging social safety net provisions, the loss of the “commons” in virtually all sectors, and the truncation (ideally to zero) of public expectations for anything that might be provided by something called “society.” These then are three broad categories of consequences that we take up below: militarism (and threats of war and “terrorism”), environmental catastrophe, and the seemingly more mundane suite of neoliberal effects. But these phenomena produce reactions. Once these effects are out in the world, we need to think about the way in which social movements cohere around them, and demands for progressive change are asserted. But at the same time, we want to think about the ways in which elites (who are advantaged by maintaining or reinforcing the status quo) respond to those reactions. These are the matters that we take up in chapter six. Over the past several years (as in the many decades before), we have seen an enormous panoply of social movements for social, political, and economic justice: anti-austerity movements, environmental activism, human rights promotion (including expansions of the definition of “human” and the list of rights themselves), criminal justice reform, poverty elimination/reduction, and many others. One disheartening continuity has been the successful ability of elites to keep these movements separated from, and often, in fact, antagonistic to each other. One of our key objectives here is to demonstrate the fundamental linkages among these seemingly disparate issues, in order to provide the rationale and impetus for coalition and unity.

We must consider the way that neo-subjects, far from being left to their own devices, are governed in the performance/pleasure apparatus. To perceive nothing but unhindered enjoyment in present social conditions, identified sometimes with the 'internalization of market values' and sometimes with the unlimited expansion of democracy', is to forget the dark side of neo-liberal normativity: the increasingly heavy surveillance of public and private space; the increasingly precise traceability of individuals' movements in networks; the increasingly punctilious and petty evaluation of individuals activity; the increasingly significant impact of fused information and advertising systems; and, perhaps above all, the increasingly insidious forms of self-control by subjects themselves. In short, it is to forget the overall character of the government of neo-subjects which, in and through the diversity of its vectors, combines the obscene display of pleasure, the entrepreneurial injunction of performance, and the cross-linkage of generalized surveillance.

This process of linking differentiated parts into a functional whole is called “integration.” As we’ll see, integration is a unifying principle that will help us to understand the linkage of mind, brain, and relationships throughout our discussions. Furthermore, in IPNB, we propose that integration is the heart of health. Linking differentiated parts into a functional whole is called “integration.

Economic difficulty coincides with a sense of cultural disadvantage. Work no longer provides identity and status for many young men. Given cultural pressure to consume conspicuously, and the linkage of consumer goods to sex appeal, poor young men feel left out. They resent governments that are more inclined to tackle discrimination on grounds of gender, race, or sexual orientation than they are to deal with class inequality—doubtless governments ignore class inequality because it alone is intrinsic to capitalism.

Though time separated me from this other self through the years, memories and emotions integrated us along a different dimension. Through our camaraderie in this other dimension, his flesh and blood united with my switches and circuits, his excitement with my disgust, as mystics with their gods through meditation and contemplation. But my consciousness refused to bow down to spatial-temporal or biological laws. Refused to embrace the excitement and disgust as if they were diamonds amid ash. Not only that, the linkage had induced pain sharp enough to oppose time’s erosion, to bloom into a mature and lasting suffering, to remind the future I how this present self opposed that past ego. Memory, like an obsession, refused to die without a struggle against the will.

Likewise, the linkage of Wisdom with Torah in Sirach 24 and Baruch 3–4 simply makes the claim that Torah is not an arbitrary or parochial set of rules but instead reflects this one God's greater purposes in creation. That

there is nothing simple in seeking to oppose such a host of threats. First, one must recognize them, and to achieve that one must think in the long term; and then one must discern the intricate linkages that exist between all things, the manner in which one problem feeds into another. From there, one must devise solutions and finally, one must motivate the population into concerted effort, and not just one’s own population, but that of the neighbouring kingdoms, all of whom are participating in the slow self-destruction. Tell me, can you imagine such a leader ever coming to power? Or staying there for long? Me neither. The hoarders of wealth will band together to destroy such a man or woman. Besides, it is much easier to create an enemy and wage war, although why such hoarders of wealth actually believe that they would survive such a war is beyond me. But they do, again and again. Indeed, it seems they believe they will outlive civilization itself.

Unlike most models of interpersonal networks, the one presented here is not meant primarily for application to small, face-to-face groups or to groups in confined institutional or organizational settings. Rather, it is meant for linkage of such small-scale levels with one another and with larger, more amorphous ones. This is why emphasis here has been placed more on weak ties than on strong. Weak ties are more likely to link members of different small groups than are strong ones, which tend to be concentrated within particular groups. [...] The major implication intended by this paper is that the personal experience of individuals is closely bound up with larger-scale aspects of social structure, well beyond the purview or control of particular individuals. Linkage of micro and macro levels is thus no luxury but of central importance to the development of sociological theory. Such linkage generates paradoxes: weak ties, often denounced as generative of alienation, are here seen as indispensable to individuals' opportunities and to their integration into communities; strong ties, breeding local cohesion, lead to overall fragmentation. Paradoxes are a welcome antidote to theories which explain everything all too neatly.

Tho was Buffalo Bill Cody? Most people know, at the very least, that he was a hero of the Old West, like Daniel Boone, Davy Crockett, and Kit Carson-one of those larger-than-life figures from which legends are made. Cody himself provided such a linkage to his heroic predecessors in 1888 when he published a book with biographies of Boone,

Not exactly. I’m merely pointing out that they are all interconnected, both by the root-node linkage and by your green epiphytes in the branches. A linkage of incredible complexity and physical extent. Why, even the prairie grass-forms have those root-connectors, don’t they? I know that sentience or intelligence isn’t a thing, you can’t find it in, or analyze it out from, the cells of a brain. It’s a function of the connected cells. It is, in a sense, the connection: the connectedness.

Tiller believes we humans create these connections through our heart, specifically our heart chakras and related energetic field. The greater the signal power of a large band of frequencies (or bandwidth), the more people we reach, near and far. The tinier the power signal and more narrow the bandwidth, the fewer the people we can connect with, and then, only close up. Guess what creates a big signal and huge bandwidth? The most loving linkages? Love. Judgmental attitudes and negativity, points out Tiller, reduce our heart’s signals and close down our energetic field. It also makes it harder to feel any love being sent to us.[17] Can you imagine what might happen if we actually intended to send or receive love through our relational field?

Forgiveness breaks the cycle of blame and loosens the stranglehold of guilt. It accomplishes these two things through a remarkable linkage, placing the forgiver on the same side as the party who did the wrong.

Aquinas’s vision of creation turned Aristotle’s ordered nature into a Neoplatonist hierarchy in which “a wondrous linkage of beings” connects each and every creature to its Divine Creator. For Aquinas, every link in the chain marks a distinct advance toward divine perfection over the one just below.27 As we run down the hierarchy from spirit to mind to matter, God is more perfect than the angels, and the angels are more perfect than human beings. Running up the same hierarchy, we perceive that the bee is more sentient than the flower; the bird is more sentient than the bee; the pig is more sentient than the bird; the dog is more sentient than the pig; and so on.

Tomorrow’s accident, which will be rare but no doubt even more disastrous, will be an accident where the regulations were in place to prevent the problem, or perhaps where no-one actually made an identifiable error and no system truly broke down but all the components had been weakened by erosion: the degree of variation within the operating conditions will one day prove enough to exceed the tolerable linkage thresholds.

I can’t remember, for instance, anyone who walked out of Arthur Penn’s Bonnie and Clyde or Peckinpah’s The Wild Bunch who didn’t look as if he or she had been hit on the head with a very large board. Yet people walk out of other Peckinpah films—Bring Me the Head of Alfredo Garcia, Cross of Iron—yawning. That vital linkage just never happens.

This linkage of goals was one reason why Fletcher and TF17 can rightly be said to have won the Battle of the Coral Sea. The Allied commanders simply had more achievable goals. But also, they made fewer mistakes (or at least got caught making fewer mistakes).

Perhaps nowhere in life do the experiences of childhood seem more removed from the issues of adult health than in a hospital coronary care unit. Yet, one can see and hear there the linkages patients themselves make as they reveal bodies and hearts that are living repositories of pained memories from the distant past—pained memories etched in their hearts and never forgotten.

Reconstructing family life amid the chaos of the cotton revolution was no easy matter. Under the best of circumstances, the slave family on the frontier was extraordinarily unstable because the frontier plantation was extraordinarily unstable. For every aspiring master who climbed into the planter class, dozens failed because of undercapitalization, unproductive land, insect infestation, bad weather, or sheer incompetence. Others, discouraged by low prices and disdainful of the primitive conditions, simply gave up and returned home. Those who succeeded often did so only after they had failed numerous times. Each failure or near-failure caused slaves to be sold, shattering families and scattering husbands and wives, parents and children. Success, moreover, was no guarantee of security for slaves. Disease and violence struck down some of the most successful planters. Not even longevity assured stability, as many successful planters looked west for still greater challenges. Whatever the source, the chronic volatility of the plantation took its toll on the domestic life of slaves. Despite these difficulties, the family became the center of slave life in the interior, as it was on the seaboard. From the slaves' perspective, the most important role they played was not that of field hand or mechanic but husband or wife, son or daughter - the precise opposite of their owners' calculation. As in Virginia and the Carolinas, the family became the locus of socialization, education, governance, and vocational training. Slave families guided courting patterns, marriage rituals, child-rearing practices, and the division of domestic labor in Alabama, Mississippi, and beyond. Sally Anne Chambers, who grew up in Louisiana, recalled how slaves turned to the business of family on Saturdays and Sundays. 'De women do dey own washing den. De menfolks tend to de gardens round dey own house. Dey raise some cotton and sell it to massa and git li'l money dat way.' As Sally Anne Chambers's memories reveal, the reconstructed slave family was more than a source of affection. It was a demanding institution that defined responsibilities and enforced obligations, even as it provided a source of succor. Parents taught their children that a careless word in the presence of the master or mistress could spell disaster. Children and the elderly, not yet or no longer laboring in the masters' fields, often worked in the slaves' gardens and grounds, as did new arrivals who might be placed in the household of an established family. Charles Ball, sold south from Maryland, was accepted into his new family but only when he agreed to contribute all of his overwork 'earnings into the family stock.' The 'family stock' reveals how the slaves' economy undergirded the slave family in the southern interior, just as it had on the seaboard. As slaves gained access to gardens and grounds, overwork, or the sale of handicraft, they began trading independently and accumulating property. The material linkages of sellers and buyers - the bartering of goods and labor among themselves - began to knit slaves together into working groups that were often based on familial connections. Before long, systems of ownership and inheritance emerged, joining men and women together on a foundation of need as well as affection.

Extended kinship groups - sometimes located on one plantation, more commonly extended over several - became the central units of slave life, ordering society, articulating values, and delineating identity by defining the boundaries of trust. They also became the nexus for incorporating the never-ending stream of arrivals from the seaboard states into the new society, cushioning the horror of the Second Middle Passage, and socializing the deportees to the realities of life on the plantation frontier. Playing the role of midwives, the earlier arrivals transformed strangers into brothers and sisters, melding the polyglot immigrants into one. In defining obligations and responsibilities, the family became the centerpole of slave life. The arrival of the first child provided transplanted slaves with the opportunity to link the world they had lost to the world that had been forced upon them. In naming their children for some loved one left behind, pioneer slaves restored the generational linkages for themselves and connected their children with grandparents they would never know. Some pioneer slaves reached back beyond their parents' generation, suggesting how slavery's long history on mainland North America could be collapsed by a single act. Along the same mental pathways that joined the charter and migration generations flowed other knowledge. Rituals carried from Africa might be as simple as the way a mother held a child to her breast or as complex as a cure for warts. Songs for celebrating marriage, ceremonies for breaking bread, and last rites for an honored elder survived in the minds of those forced from their seaboard homes, along with the unfulfilled promise of the Age of Revolution and evangelical awakenings. Still, the new order never quite duplicated the old. Even as transplanted slaves strained their memories to reconstruct what they had once known, slavery itself was being recast. The lush thicket of kin that deportees like Hawkins Wilson remembered had been obliterated by the Second Middle Passage. Although pioneer slaves worked assiduously to knit together a new family fabric, elevating elderly slaves into parents and deputizing friends as kin, of necessity they had to look beyond blood and marriage. Kin emerged as well from a new religious sensibility, as young men and women whose families had been ravaged by the Second Middle Passage embraced one another as brothers and sisters in Christ. A cadre of black evangelicals, many of who had been converted in the revivals of the late eighteenth century, became chief agents of the expansion of African-American Christianity. James Williams, a black driver who had been transferred from Virginia to the Alabama blackbelt, was just one of many believers who was 'torn away from the care and discipline of their respective churches.' Swept westward by the tide of the domestic slave trade, they 'retained their love for the exercises of religion.

Of the early founders, the most eminent proponent of physical geography as a scientific entity was undoubtedly the German polymath Alexander von Humboldt. On his many travels, he combined observations with measurements of temperature, pressure, and the Earth’s magnetic field, and made generalizations about the geographical distribution of vegetation, global-scale patterns of temperature (depicted by isotherms on maps), the ways in which temperature falls and vegetation varies with increasing altitude (on Tenerife in the Canary Islands, for example), the alignment of volcanoes, and the course of ocean currents. In his major works, written around the middle of the 19th century, such as Cosmos: A Sketch of a Physical Description of the Universe , published in 1849, he emphasized not only relationships within the natural geo-ecosphere but also linkages to human societies. A year earlier, Mary Somerville, based at the University of Oxford, published Physical Geography and defined the subject as ‘a description of the Earth, the sea and the air, with their inhabitants animal and vegetable, of the distribution of these organized beings and the causes of that distribution’.

The simultaneous excitation of two ganglion cells in the brain forges a permanent connection between the two cells, so that future excitation of one cell also stimulates the other cell. . . . Keeping in mind that organisms are never bombarded by just a single stimulus but always by a large number of stimuli, and that on these occasions linkages are always created between ganglion cells, we realize that during an individual’s entire life span each of these cells nearly continuously acquires new linkages, that old linkages are re inforced as well. . . . Each ganglion cell thus has a large number of unique linkages, so that a whole network of linkages will spread between the cells, whose ordering will reflect the relative strength or weakness of the linkages.

So the first step is to make your site relevant and useful. There are two broad components of SEO: On-page and Off-page optimization. Your on-page footprint includes your: Website structure Hosting Domain URL Website content (text, pictures, video, audio) Then you add crucial usability factors like: Enhanced security Website speed Mobile responsiveness Ease of navigation Structured data layouts Couple that with conversion factors like web funneling and you can have a strong relevant on-page content. These conversion factors include: Call to action features Freshness of content Time on site New online technologies like: Live chat Integration with relevant third-party software Off-page SEO is comprised of linkages, references and signals from other websites to yours. There can be multiple ways in which websites reference you – you can be part of: Leading medical directory sites Forums, blogs Bookmarking and article sites Social media Images or video sites Online newspapers Magazines Local directories And others There are multiple ways you can get links from these sites, and together they form your offsite optimization score. How

In the 20th century, ecologists discovered that in the self-organization of ecosystems, cooperation is actually much more important than competition. We constantly observe partnerships, linkages, associations—species living inside one another, depending on one another for survival. Partnership is a key characteristic of life. Self-organization is a collective enterprise.

Table 5.2 shows the linkage between the share of the votes won and the share of congressional seats won under differing conditions of partisan influence in 2012. In the states in which one party drew the new districts, it won more than 70 percent of

It is a profound and repeated finding that the mere facts of poverty and inequality or even increases in these conditions, do not lead to political or ethnic violence. In order for popular discontent or distress to create large-scale conflicts, there must be some elite leadership to mobilize popular groups and to create linkages between them. There must also be some vulnerability of the state in the form of internal divisions and economic or political reverses. Otherwise, popular discontent is unvoiced, and popular opposition is simply suppressed.

This is the essence of mindsight: We must look inward to know our own internal world before we can map clearly the internal state, the mind, of the other. As we grow in our ability to know ourselves we become receptive to knowing each other. And as a "we" is woven into the neurons of our mirroring brains, even our sense of self is illuminated by the light or our connection. With internal awareness and empathy, self-empowerment and joining, differentiation and linkage, we create harmony within the resonating circuits of our social brains.

The scorecard is composed of three parts: the job’s mission, outcomes, and competencies. Together, these three pieces describe A performance in the role—what a person must accomplish, and how. They provide a clear linkage between the people you hire and your strategy. MISSION: THE ESSENCE OF THE JOB The mission is an executive summary of the job’s core purpose. It boils the job down to its essence so everybody understands why you need to hire someone into the slot. Take a look at the sample scorecard on the next page. The mission for the VP of sales clearly captures why the role exists: to grow revenue through direct contacts with industrial customers.

The understanding of causes sets free. Belief in the linkages discovered compels the world-fear to retreat. God is man's refuge from the Destiny which  he can feel and livingly experience, but not think on, or figure, or name.

There was one thing called “The Lesson”—heaven pity me, that I ever saw it! Listen—can you fancy a squatting circle of nameless dog-like things in a churchyard teaching a small child how to feed like themselves? The price of a changeling, I suppose—you know the old myth about how the weird people leave their spawn in cradles in exchange for the human babes they steal. Pickman was shewing what happens to those stolen babes—how they grow up—and then I began to see a hideous relationship in the faces of the human and non-human figures. He was, in all his gradations of morbidity between the frankly non-human and the degradedly human, establishing a sardonic linkage and evolution. The dog-things were developed from mortals!

When Crick and Watson began, they knew very little about DNA for sure, and part of what they were most sure of was wrong. To consider DNA as a physical object, they wanted diameters, lengths, linkages and rotations, screw pitch, density, water content, bonds, and bonds and again bonds. The sport would be to see how little data they could make do with and still get it right: the less scaffolding visible, the more elegant and astonishing the structure. More than sport was involved. Crick, following Pauling, elevated this penurious elegance into a theoretical principle, the corollary of model-building. “You must remember, we were trying to solve it with the fewest possible assumptions,” Crick said. “There’s a perfectly sound reason—it isn’t just a matter of aesthetics or because we thought it was a nice game—why you should use the minimum of experimental data. The fact is, you remember, that we knew that Bragg and Kendrew and Perutz had been misled by the experimental data. And therefore every bit of experimental evidence we had got at any one time we were prepared to throw away, because we said it may be misleading just the way that 5.1 reflection in alpha keratin was misleading.” We were in his office in Cambridge; thinking out loud, he got up and began to pace back and forth, with long, loping steps, in the clear lane in front of his desk, speaking in the rhythm of his stride. “They missed the alpha helix because of that reflection! You see. And the fact that they didn’t put the peptide bond in right. The point is that evidence can be unreliable, and therefore you should use as little of it as you can. And when we confront problems today, we’re in exactly the same situation. We have three or four bits of data, we don’t know which one is reliable, so we say, now, if we discard that one and assume it’s wrong—even though we have no evidence that it’s wrong—then we can look at the rest of the data and see if we can make sense of that. And that’s what we do all the time. I mean, people don’t realize that not only can data be wrong in science, it can be misleading. There isn’t such a thing as a hard fact when you’re trying to discover something. It’s only afterwards that the facts become hard.

Numerous other researchers have also been fascinated by how we form connections. As Sievers began reading science journals, he learned that in 2012, scholars at the Max Planck Institute for Human Development in Germany had studied the brains of guitarists playing Scheidler’s Sonata in D Major. When the musicians played their guitars separately, with each person focused on their own musical score, their neural activity looked dissimilar. But when they segued into a duet, the electrical pulses within their craniums began to synchronize. To the researchers, it appeared as if the guitarists’ minds had merged. What’s more, that linkage often flowed through their bodies: They frequently began breathing at similar rates, their eyes dilated in tandem, their hearts began to beat in similar patterns. Frequently even the electrical impulses along their skin would synchronize. Then, when they stopped playing together—as their scores diverged or they veered into solos—the “between-brain synchronization disappeared completely,” the scientists wrote.

The linkage between Medicare and Social Security is hardly accidental. The SSA is legally responsible for a lot of Medicare work, including alerting people when they’re eligible, signing them up, sending out their Medicare cards, and withholding Medicare premiums from monthly Social Security payments.

There is a definite linkage between the Humanist legacy and the vernacular movement, in the sense that those scholars who did most to preserve the prestige of Buchanan as a classic text for Latin classes in Scotland were also the same men who did most to encourage the idea of the Scottish tongue as being as suitable as a vehicle for classic poetry as any other modern language.

While there can thus be nothing in our mind which is not the result of past linkages (even though, perhaps, acquired not by the individual but by the species), the experience that the classification based on past linkages does not always work, i.e., does not always lead to valid predictions, forces us to revise the classification.

This has been referred to as the doux commerce thesis: that commerce could in certain circumstances become a force for peace since trade relied upon toleration, generating soft-power linkages capable of preventing conflict.24 The possibility of peace between Britain and France was Hume’s positive response to what he identified as the most shocking innovation in modern politics: the linkage between war and trade.25 This linkage was the greatest threat to enlightenment as Hume defined it.