Max Factor Quotes

The official report was a collection of cold, hard data, an objective "after-action report" that would allow future generations to study the events of that apocalyptic decade without being influenced by the "human factor." But isn't the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for the personal accounts of individuals not so different from themeslves? By excluding the human factor, aren't we risking the kind of personal detachment from a history that may, heaven forbid, lead us one day to repeat it?

But isn't the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for personal accounts of individuals not so different from themselves? By excluding the human factor, aren't we risking the kinds of personal detachment from a history that may, heaven forbid, lead us one day to repeat it?

Happy but isn't the human factor what connexus a deeply to our past will future generations care as much for chronologies and casualty statistics as they would for the personal accounts of individuals not so different from themselves.

But isn't the human factor what connects us so deeply to our past?

(one study found that 88 percent of the loss of US manufacturing jobs between 2006 and 2013 was due to automation and related factors),69 it is easy to blame trade with other countries for hollowing out industrial towns and throwing workers onto the unemployment line.

I believe good luck comes to people who are ready for it and will use it unselfishly, to help others. I don't believe it often comes to the greedy. As a general rule, the greediest people I know are also the unluckiest.

Every day at precisely noon a fellow turns up on a busy street corner with a green flag and a bugle. He waves the flag, blows a few notes on the bugle, utters a mysterious incantation, and goes away. A cop, observing this exercise over a period of weeks, finally gets overwhelmed by curiosity. "What the hell are you doing?" asks the cop. "Keeping giraffes away," says the fellow. The cop says, "But there are no giraffes around here." The fellow says, "Doing a good job, ain't I?

As a photographer, I understand the natural curiosity to know the technical side of how an image was made, but it’s important to remember–cameras and equipment do not make art–artists do. Allow the images to move you without considering external factors.

But isn’t the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for the personal accounts of individuals not so different from themselves? By excluding the human factor, aren’t we risking the kind of personal detachment from a history that may, heaven forbid, lead us one day to repeat it? And in the end, isn’t the human factor the only true difference between us and the enemy we now refer to as “the living dead”?

They say that Ridley is a very visual director and he’s indifferent with actors. He’s obviously changed over the years, but I’ll never forget this one sequence. We had wind machines going full blast, we had unicorns, smoke effects, moonbeams coming down, we had all these pigeons dyed different colours, we had a bear eating honey, we had bees floating around, butterflies and sparrows, we had everything. We were in the studio from seven o’clock in the morning until two, without breaking for lunch, preparing this one shot. When Ridley had everything right he shouted, ‘Shoot, for Christ’s sake shoot!’ And old Bill Westley, the AD, turned around and said, ‘What about the max factors then guv?’ meaning the actors. And Ridley went, ‘Oh fuck. Quick, go and get them.’ And Bill rushed out and brought Tom Cruise and Mia Sara on and Ridley went, ‘Ah, OK Tom you sit over there and Mia you sit next to him and just talk among yourselves. OK. And action!

Political economist and sociologist Max Weber famously spoke of the “disenchantment of the world,” as rationalization and science led Europe and America into modern industrial society, pushing back religion and all “magical” theories about reality. Now we are witnessing the disenchantment of the self. One of the many dangers in this process is that if we remove the magic from our image of ourselves, we may also remove it from our image of others. We could become disenchanted with one another. Our image of Homo sapiens underlies our everyday practice and culture; it shapes the way we treat one another as well as how we subjectively experience ourselves. In Western societies, the Judeo-Christian image of humankind—whether you are a believer or not—has secured a minimal moral consensus in everyday life. It has been a major factor in social cohesion. Now that the neurosciences have irrevocably dissolved the Judeo-Christian image of a human being as containing an immortal spark of the divine, we are beginning to realize that they have not substituted anything that could hold society together and provide a common ground for shared moral intuitions and values. An anthropological and ethical vacuum may well follow on the heels of neuroscientific findings. This is a dangerous situation. One potential scenario is that long before neuroscientists and philosophers have settled any of the perennial issues—for example, the nature of the self, the freedom of the will, the relationship between mind and brain, or what makes a person a person—a vulgar materialism might take hold. More and more people will start telling themselves: “I don’t understand what all these neuroexperts and consciousness philosophers are talking about, but the upshot seems pretty clear to me. The cat is out of the bag: We are gene-copying bio- robots, living out here on a lonely planet in a cold and empty physical universe. We have brains but no immortal souls, and after seventy years or so the curtain drops. There will never be an afterlife, or any kind of reward or punishment for anyone, and ultimately everyone is alone. I get the message, and you had better believe I will adjust my behavior to it. It would probably be smart not to let anybody know I’ve seen through the game.

El patrón de la apertura a la experiencia ya había sido estudiado. (...) Una característica era la juventud asociada al proceso creativo. Algunas profesiones se construyen exclusivamente sobre los avances creativos de niños prodigio (como por ejemplo, las matemáticas). Otras son menos extremas del mismo patrón: el número de melodías anuales de un compositor, los poemas de un poeta, los descubrimientos nuevos de un científico marcan un declive general pasado cierto pico de relativa juventud. Las grandes mentes creativas no sólo suelen generar cada vez menos descubrimientos a medida que pasa el tiempo, sino que están menos abiertas a aceptar los inventos de otros. (...) Como señaló el físico Max Planck, generaciones enteras de científicos sólidamente establecidos nunca aceptan las teorías nuevas, se mueren antes. (...) La estrechez mental da como resultado a un revolucionario envejecido que rechaza precisamente lo que debería haber sido la extensión lógica de su propia revolución. Tenemos el surgimiento de una pauta consistente: a medida que envejecemos, la mayoría de nosotros (los científicos de más edad fustigando a sus discípulos descarriados, la persona que pasa el día en el coche para ir a trabajar tratando de sintonizar en la radio una emisora que ponga una canción familiar) estamos menos abiertos a las novedades que otros. (...) Como la neurobiología no era gran de ayuda en el tema (no existe una región específica de apertura, y la neurogénesis se produce a lo largo de toda la vida, en mayor o menor cantidad), recurrí a la psicología. La producción creativa y la apertura a los nuevos inventos de otros está distorsionda por un factor: no se puede predecir el declive por la edad de la persona, sino por cuánto tiempo haya trabajado en una determinada disciplina. (...) No se trata de edad cronológica, sino de edad "disciplinaria": los eruditos que cambian de disciplina parecen rejuvenecer su apertura mental ante lo novedoso.

See chapter 6 for a much more detailed discussion of the factors that cause human life expectancy to currently max out at 120. As I explain in that chapter, research over the past few decades has identified the specific biochemical processes that cause aging, and as of 2023 there is active research working toward addressing all of them. This doesn’t have to immediately totally cure aging to allow radical life extension—the tipping point will be when, every year, medicine adds at least one additional year to our life expectancy, allowing people to get ahead of the curve, so to speak, and achieve “longevity escape velocity.

SOMATIC CONVERSION A third form of conversion is the conversion of needs and feelings into some form of bodily or somatic expression. Needs and feelings can be changed into bodily sickness. When one is sick, one is usually cared for. When one is sick, one can feel as bad as one really feels. This conversion dynamic is especially prevalent in family systems where sickness is given attention and rewarded. I was asthmatic as a child. Frequently when I wanted to miss a day of school, I would induce an asthma attack. I learned early on that sickness got a lot of sympathy in my family system. Getting attention with sickness is a very common phenomenon. When people want to miss work, they call in sick. Sickness works! Conversion of feelings into sickness is the basis of psychosomatic illness. In Max’s family there were several generations of hypochondriasis. His maternal great-grandmother was bedridden off and on for years. His maternal grandmother was literally bedridden for forty-five years, and his mom, Felicia, continually struggled with ulcers, colitis and arthritis. Max himself obsessed on illness a lot. My own belief is that families don’t convert feelings and needs to actual physical illness unless there are predisposing genetically based factors, such as a genetic history of asthma, arthritis or particular organ weakness. When parental modeling and high rewards for somatic illness are added to a genetic predisposition, the conversion of feelings and needs into bodily or somatic expression is a real possibility.

The changes that occur during the prodromal phase have been broadly characterised by Hafner and colleagues (Hafner et al., 1995), though other more intensive studies are reviewed and summarised in Yung et al. (1996). These and other studies (Jones et al., 1993) showed that although diagnostic specificity and ultimately potentially effective treatment comes with the later onset of positive psychotic symptoms, most of the disabling consequences of the underlying disorder emerge and manifest well prior to this phase. In particular, deficits in social functioning occur predominantly during the prodromal phase and prior to treatment. Hafner et al. (1995) demonstrated clearly that the main factor determining social outcome two years after first admission for schizophrenia is acquired social status during the prodromal phase of the disorder. The importance of this phase was previously poorly appreciated because no conceptual

There is a side of the Moon which we never see, but that hidden half is as potent a factor in causing the ebb and flow of the Earth's tide as the part of the Moon which is visible. Max Heindel

For in all the above cases it is a question of the specific and peculiar rationalism of Western culture. Now by this term very different things may be understood, as the following discussion will repeatedly show. There is, for example, rationalization of mystical contemplation, that is of an attitude which, viewed from other departments of life, is specifically irrational, just as much as there are rationalizations of economic life, of technique, of scientific research, of military training, of law and administration. Furthermore, each one of these fields may be rationalized in terms of very different ultimate values and ends, and what is rational from one point of view may well be irrational from another. Hence rationalizations of the most varied character have existed in various departments of life and in all areas of culture. To characterize their differences from the view-point of cultural history it is necessary to know what departments are rationalized, and in what direction. It is hence our first concern to work out and to explain genetically the special peculiarity of Occidental rationalism, and within this field that of the modern Occidental form. Every such attempt at explanation must, recognizing the fundamental importance of the economic factor, above all take account of the economic conditions. But at the same time the opposite correlation must not be left out of consideration. For though the development of economic rationalism is partly dependent on rational technique and law, it is at the same time determined by the ability and disposition of men to adopt certain types of practical rational conduct. When these types have been obstructed by spiritual obstacles, the development of rational economic conduct has also met serious inner resistance. The magical and religious forces, and the ethical ideas of duty based upon them, have in the past always been among the most important formative influences on conduct. In the studies collected here we shall be concerned with these forces.

Now the peculiar modern Western form of capitalism has been, at first sight, strongly influenced by the development of technical possibilities. Its rationality is to-day essentially dependent on the calculability of the most important technical factors. But this means fundamentally that it is dependent on the peculiarities of modern science, especially the natural sciences based on mathematics and exact and rational experiment. On the other hand, the development of these sciences and of the technique resting upon them now receives important stimulation from these capitalistic interests in its practical economic application. It is true that the origin of Western science cannot be attributed to such interests. Calculation, even with decimals, and algebra have been carried on in India, where the decimal system was invented. But it was only made use of by developing capitalism in the West, while in India it led to no modern arithmetic or book-keeping. Neither was the origin of mathematics and mechanics determined by capitalistic interests. But the technical utilization of scientific knowledge, so important for the living conditions of the mass of people, was certainly encouraged by economic considerations, which were extremely favourable to it in the Occident. But this encouragement was derived from the peculiarities of the social structure of the Occident.

We are told that the main risk factors threatening Singapore's peace and prosperity are, first, our own unreliability as citizens (we may succumb to the temptation of welfarism, communalism, individualism or emigration) and, second, our location in an unpredictable region...As plausible as these risks are, they tend to deflect attention from problems that may arise as the result not of anyone's failure, but of Singapore's success. Karl Max got this much right: history moves through contradictions; every society's greatest strengths eventually turn out to be its most fatal weaknesses. In Singapore, intelligent planning should not ignore the possibility that the rapid economic development and tight political control that characterised the 1990s will be increasing at odds with each other in the coming decade.

Judgments of the importance of a historical phenomena may be judgments of value or faith, namely, when they refer to what is alone interesting, or alone in the long run valuable to it. Or, on the other hand, they may refer to its influence on other historical processes as a causal factor.

Marcello ran to his favorite fishmonger to grab us some big fat juicy shrimp from Chile. I think we’re in for a treat.” “I have a feeling I’m going to have to ask for seconds.” “I have a feeling I’ll be doing the same.

Administrators of one of the largest hospitals in America cite loneliness as a major reason for overcrowded emergency rooms. Parkland Hospital of Dallas, Texas, made this startling discovery as they were looking for ways to unclog the system. They analyzed data and compiled a list of high utilizers. They identified eighty patients who went to four emergency rooms 5,139 times in a twelve-month period, costing the system more than $14 million. Once they identified the names of these repeat visitors, they commissioned teams to meet with them and determine the reason. Their conclusion? Loneliness. Poverty and food shortage were contributing factors, but the number one determinant was a sense of isolation. The ER provided attention, kindness, and care. Hence, the multiple return visits. They wanted to know that someone cares.2

Yes, it looks like this Charlie fella took the pimpin' playbook and ingeniously rewrote it for a generation of girls pissed off at their folks. As he watches Pussycat sincerely spew this fella's horseshit, Cliff tries to imagine where she came from. If in the fifties, he'd followed through with his intention to give the pimping game a whirl, he never would have gotten close to a pretty, obviously educated gal like this one. But this whole hippie shit put the whole world out of whack. Now she's offering up her snatch for a lift to Chatsworth. Girls who, before, maybe gave you a hand job at the drive-in will now fuck you and your friend. Where those French dudes supplied their girls with champagne, lipstick, pantyhose, and Max Factor, this Charlie dude supplies his with acid and free love and a philosophy that ties it all together.

A new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it.” —Max Planck

The pressure to accumulate, the understanding that poverty is shameful, the double shame of being black and poor, the constant refrain of materialism coming from every facet of popular culture, the empty fridge, the disconnected electricity, the insecurity of being a tenant with eviction always just a few missed paycheques away, the stress and anger of your parents that trickles down far better than any capital accumulation, the naked injustices that you now know to be reality and the growing belief that one is indeed all of the negative stereotypes that the people with the power say you are. These are the factors that aided my own ego in turning me from a wannabe Max Planck to a wannabe gangster. I ultimately take responsibility for my own actions, but there is still a story there and being treated like and presumed to be a criminal for years before I ever contemplated actually carrying a knife is part of that story.

Contrary to popular belief, VO2max is simply a measurement and does not define fitness or potential. In fact, among well-trained runners, it is impossible to discern who is the fastest by VO2max. That does not mean that oxygen transport and utilization is not important, it simply means that the measurement of VO2max does not accurately reflect these processes. Before dispelling some of the VO2max myths, let’s look at the contributing factors of VO2max.

Why did Jane Russell? Because Max Factor

By excluding the human factor, aren’t we risking the kind of personal detachment from a history that may, heaven forbid, lead us one day to repeat it? And in the end, isn’t the human factor the only true difference between us and the enemy we now refer to as “the living dead”?