Minimum Respect Quotes

For most of my life, I would have automatically said that I would opt for conscientious objector status, and in general, I still would. But the spirit of the question is would I ever, and there are instances where I might. If immediate intervention would have circumvented the genocide in Rwanda or stopped the Janjaweed in Darfur, would I choose pacifism? Of course not. Scott Simon, the reporter for National Public Radio and a committed lifelong Quaker, has written that it took looking into mass graves in former Yugoslavia to convince him that force is sometimes the only option to deter our species' murderous impulses. While we're on the subject of the horrors of war, and humanity's most poisonous and least charitable attributes, let me not forget to mention Barbara Bush (that would be former First Lady and presidential mother as opposed to W's liquor-swilling, Girl Gone Wild, human ashtray of a daughter. I'm sorry, that's not fair. I've no idea if she smokes.) When the administration censored images of the flag-draped coffins of the young men and women being killed in Iraq - purportedly to respect "the privacy of the families" and not to minimize and cover up the true nature and consequences of the war - the family matriarch expressed her support for what was ultimately her son's decision by saying on Good Morning America on March 18, 2003, "Why should we hear about body bags and deaths? I mean it's not relevant. So why should I waste my beautiful mind on something like that?" Mrs. Bush is not getting any younger. When she eventually ceases to walk among us we will undoubtedly see photographs of her flag-draped coffin. Whatever obituaries that run will admiringly mention those wizened, dynastic loins of hers and praise her staunch refusal to color her hair or glamorize her image. But will they remember this particular statement of hers, this "Let them eat cake" for the twenty-first century? Unlikely, since it received far too little play and definitely insufficient outrage when she said it. So let us promise herewith to never forget her callous disregard for other parents' children while her own son was sending them to make the ultimate sacrifice, while asking of the rest of us little more than to promise to go shopping. Commit the quote to memory and say it whenever her name comes up. Remind others how she lacked even the bare minimum of human integrity, the most basic requirement of decency that says if you support a war, you should be willing, if not to join those nineteen-year-olds yourself, then at least, at the very least, to acknowledge that said war was actually going on. Stupid fucking cow.

Helen of Troy Does Counter Dancing The world is full of women who'd tell me I should be ashamed of myself if they had the chance. Quit dancing. Get some self-respect and a day job. Right. And minimum wage, and varicose veins, just standing in one place for eight hours behind a glass counter bundled up to the neck, instead of naked as a meat sandwich. Selling gloves, or something. Instead of what I do sell. You have to have talent to peddle a thing so nebulous and without material form. Exploited, they'd say. Yes, any way you cut it, but I've a choice of how, and I'll take the money. I do give value. Like preachers, I sell vision, like perfume ads, desire or its facsimile. Like jokes or war, it's all in the timing. I sell men back their worst suspicions: that everything's for sale, and piecemeal. They gaze at me and see a chain-saw murder just before it happens, when thigh, ass, inkblot, crevice, tit, and nipple are still connected. Such hatred leaps in them, my beery worshipers! That, or a bleary hopeless love. Seeing the rows of heads and upturned eyes, imploring but ready to snap at my ankles, I understand floods and earthquakes, and the urge to step on ants. I keep the beat, and dance for them because they can't. The music smells like foxes, crisp as heated metal searing the nostrils or humid as August, hazy and languorous as a looted city the day after, when all the rape's been done already, and the killing, and the survivors wander around looking for garbage to eat, and there's only a bleak exhaustion. Speaking of which, it's the smiling tires me out the most. This, and the pretense that I can't hear them. And I can't, because I'm after all a foreigner to them. The speech here is all warty gutturals, obvious as a slam of ham, but I come from the province of the gods where meaning are lilting and oblique. I don't let on to everyone, but lean close, and I'll whisper: My mothers was raped by a holy swan. You believe that? You can take me out to dinner. That's what we tell all the husbands. There sure are a lot of dangerous birds around. Not that anyone here but you would understand. The rest of them would like to watch me and feel nothing. Reduce me to components as in a clock factory or abattoir. Crush out the mystery. Wall me up alive in my own body. They'd like to see through me, but nothing is more opaque than absolute transparency. Look - my feet don't hit the marble! Like breath or a balloon, I'm rising, I hover six inches in the air in my blazing swan-egg of light. You think I'm not a goddess? Try me. This is a torch song. Touch me and you'll burn.

There are many controversial issues in contemporary American politics where, in spite of my strong feelings, I have the ability to understand and respect the other side. But the notion that we could ever pretend women have real equality in this country when a man as uninformed about basic reproductive gynecology as Mr. Todd Akin could take away my right to decide whether I want to spend a minimum of eighteen years and an average of $235,000 raising a child—not to mention the significant cost to my own dreams and goals or the myriad ways my child might ultimately suffer for my having been denied the ability to make that choice, the ways so many children suffer every day at the hands of their frustrated, stultified mothers—is an absurdity.

At a minimum, it is clear that human beings who claim a religious tradition that is rooted in compassion and/or respect for the natural world must adopt a plant-based diet.

We all know many people who come from hard-working families, where they had to grow up with a bare minimum and become self-sufficient and independent at a very young age. We look at them now and see responsible citizens, self-reliant adults, successful members of the business community, outstanding performers, and just happy people. Yes, they’re happy, because they know the meaning of labor, they appreciate the pleasure of leisure, they value relationships with others, and they respect themselves. In contrast, there are people who come from wealthy families, had nannies to do everything for them, went to private schools where they were surrounded with special attention, never did their own laundry, never learned how to cook an omelet for themselves, never even gained the essential skills of unwinding on their own before bedtime, and of course, never did anything for anyone else either. You look at their adult life and see how dependent they are on others and how unhappy they are because of that. They need someone to constantly take care of them. They may see no meaning in their life as little things don’t satisfy them, because they were spoiled at a very young age. They may suffer a variety of eating disorders, use drugs, alcohol and other extremes in search of satisfaction and comfort. And, above all, in search of themselves.

From the standpoint of the upper classes, the system had many merits. They felt that what was paid out of the poor rate was charity, and therefore a proof of their benevolence; at the same time, wages were kept at starvation level by a method which just prevented discontent from developing into revolution...It was plainly the certainty, derived from the old Poor Law, that actual death would be averted by the parish authorities, which induced the rural poor of England to endure their misery patiently...it taught them respect for their 'betters'.While leaving all the wealth that they produced, beyond the absolute minimum required for subsistence, in the hands of the landowners and farmers. It was at this period that landowners built the sham Gothic ruins called 'follies', where they indulged in romantic sensibility about the past while they filled the present with misery and degradation.

A platoon of thirty soldiers or even a company of a hundred soldiers can function well on the basis of intimate relations, with a minimum of formal discipline. A well-respected sergeant can become ‘king of the company’ and exercise authority even over commissioned officers. A small family business can survive and flourish without a board of directors, a CEO or an accounting department.

By “crime” I do not mean mere illegality, but instead a category of socially proscribed acts that: (1) threaten or harm other people and (2) violate norms related to justice, personal safety, or human rights, (3) in such a manner or to such a degree as to warrant community intervention (and sometimes coercive intervention). That category would surely include a large number of things that are presently illegal (rape, murder, dropping bricks off an overpass), would certainly not include other things that are presently illegal (smoking pot, sleeping in public parks, nude sunbathing), and would likely also include some things that are not presently illegal (mass evictions, the invasion of Iraq). The point here is that the standards I want to appeal to in invoking the idea of crime are not the state’s standards, but the community’s — and, specifically, the community’s standards as they relate to justice, rights, personal safety, and perhaps especially the question of violence. (...) Because the state uses this protective function to justify its own violence, the replacement of the police institution is not only a goal of social change, but also a means of achieving it. The challenge is to create another system that can protect us from crime, and can do so better, more justly, with a respect for human rights, and with a minimum of bullying. What is needed, in short, is a shift in the responsibility for public safety—away from the state and toward the community.

13 core principles of managing: 1. Make a personal connection first; everything else follows. 2. There is only one team rule. (Respect 90) 3. Freedom is empowering. 4. Never hold a team meeting in your home clubhouse. 5. Do not have a fine system. 6. Wear whatever you think makes you look hot. 7. Empower your coaches. 8. But don’t allow your coaches—or veterans—to be harsh on young players. 9. Question data with feel. 10. Pregame work is excessive. 11. Keep signs simple and to a minimum. 12. A lineup card is all a manager needs in the dugout. 13. Forget “The Book.” Making the first or third out at third base is okay.

with a minimum of formal discipline. A well-respected sergeant can become ‘king of the company’ and exercise authority even over commissioned officers. A small family business can survive and flourish without a board of directors, a CEO or an accounting department. But once the threshold of 150 individuals is crossed, things can no longer work that way. You cannot run a division with thousands of soldiers the same way you run a platoon. Successful family businesses usually face a crisis when they grow larger and hire more personnel. If they cannot reinvent themselves, they go bust. How did Homo sapiens manage to cross this critical threshold, eventually founding cities comprising tens of thousands of inhabitants

The methods from which the different non-anarchist parties expect, or say they do, the greatest good of one and all can be reduced to two, the authoritarian and the so-called liberal. The former entrusts to a few the management of social life and leads to the exploitation and oppression of the masses by the few. The latter relies on free individual enterprise and proclaims, if not the abolition, at least the reduction of governmental functions to an absolute minimum; but because it respects private property and is entirely based on the principle of each for himself and therefore of competition between men, the liberty it espouses is for the strong and for the property owners to oppress and exploit the weak, those who have nothing; and far from producing harmony, tends to increase even more the gap between rich and poor and it too leads to exploitation and domination, in other words, to authority. This second method, that is liberalism, is in theory a kind of anarchy without socialism, and therefore is simply a lie, for freedom is not possible without equality, and real anarchy cannot exist without solidarity, without socialism. The criticism liberals direct at government consists only of wanting to deprive it of some of its functions and to call on the capitalists to fight it out among themselves, but it cannot attack the repressive functions which are of its essence: for without the gendarme the property owner could not exist, indeed the government’s powers of repression must perforce increase as free competition results in more discord and inequality.

The Thirty-three Rules • Every negotiation is an agreement between two or more parties with all parties having the right to veto—the right to say “no.” • Your job is not to be liked. It is to be respected and effective. • Results are not valid goals. • Money has nothing to do with a valid mission and purpose. • Never, ever, spill your beans in the lobby—or anywhere else. • Never enter a negotiation—never make a phone call—without a valid agenda. • The only valid goals are those you can control: behavior and activity. • Mission and purpose must be set in the adversary’s world; our world must be secondary. • Spend maximum time on payside activity and minimum time on nonpayside activity. • You do not need it. You only want it. • No saving. You cannot save the adversary. • Only one person in a negotiation can feel okay. That person is the adversary. • All action—all decision—begins with vision. Without vision, there is no action. • Always show respect to the blocker. • All agreements must be clarified point by point and sealed three times (using 3+). • The clearer the picture of pain, the easier the decision-making process. • The value of the negotiation increases by multiples as time, energy, money, and emotion are spent. • No talking. • Let the adversary save face at all times. • The greatest presentation you will ever give is the one your adversary will never see. • A negotiation is only over when we want it to be over. • “No” is good, “yes” is bad, “maybe” is worse. • Absolutely no closing. • Dance with the tiger. • Our greatest strength is our greatest weakness (Emerson). • Paint the pain. • Mission and purpose drive everything. • Decisions are 100 percent emotional. • Interrogative-led questions drive vision. • Nurture. • No assumptions. No expectations. Only blank slate. • Who are the decision makers? Do you know all of them? • Pay forward.

In the wake of the Cognitive Revolution, gossip helped Homo sapiens to form larger and more stable bands. But even gossip has its limits. Sociological research has shown that the maximum ‘natural’ size of a group bonded by gossip is about 150 individuals. Most people can neither intimately know, nor gossip effectively about, more than 150 human beings. Even today, a critical threshold in human organisations falls somewhere around this magic number. Below this threshold, communities, businesses, social networks and military units can maintain themselves based mainly on intimate acquaintance and rumour-mongering. There is no need for formal ranks, titles and law books to keep order. 3A platoon of thirty soldiers or even a company of a hundred soldiers can function well on the basis of intimate relations, with a minimum of formal discipline. A well-respected sergeant can become ‘king of the company’ and exercise authority even over commissioned officers. A small family business can survive and flourish without a board of directors, a CEO or an accounting department. But once the threshold of 150 individuals is crossed, things can no longer work that way. You cannot run a division with thousands of soldiers the same way you run a platoon. Successful family businesses usually face a crisis when they grow larger and hire more personnel. If they cannot reinvent themselves, they go bust. How did Homo sapiens manage to cross this critical threshold, eventually founding cities comprising tens of thousands of inhabitants and empires ruling hundreds of millions? The secret was probably the appearance of fiction. Large numbers of strangers can cooperate successfully by believing in common myths. Any large-scale human cooperation – whether a modern state, a medieval church, an ancient city or an archaic tribe – is rooted in common myths that exist only in people’s collective imagination. Churches are rooted in common religious myths. Two Catholics who have never met can nevertheless go together on crusade or pool funds to build a hospital because they both believe that God was incarnated in human flesh and allowed Himself to be crucified to redeem our sins. States are rooted in common national myths. Two Serbs who have never met might risk their lives to save one another because both believe in the existence of the Serbian nation, the Serbian homeland and the Serbian flag. Judicial systems are rooted in common legal myths. Two lawyers who have never met can nevertheless combine efforts to defend a complete stranger because they both believe in the existence of laws, justice, human rights – and the money paid out in fees.

Lila who has connected, is connecting, our personal knowledge of poverty and abuse to the armed struggle against the fascists, against the owners, against capital. I admit it here, openly, for the first time: in those September days I suspected that not only Pasquale—Pasquale driven by his history toward the necessity of taking up arms—not only Nadia, but Lila herself had spilled that blood. For a long time, while I cooked, while I took care of my daughters, I saw her, with the other two, shoot Gino, shoot Filippo, shoot Bruno Soccavo. And if I had trouble imagining Pasquale and Nadia in every detail—I considered him a good boy, something of a braggart, capable of fierce fighting but of murder no; she seemed to me a respectable girl who could wound at most with verbal treachery—about Lila I had never had doubts: she would know how to devise the most effective plan, she would reduce the risks to a minimum, she would keep fear under control, she would be able to give murderous intentions an abstract purity, she knew how to remove human substance from bodies and blood, she would have no scruples and no remorse, she would kill and feel that she was in the right. So there she was, clear and bright, along with the shadow of Pasquale, of Nadia, of who knows what others. They drove through the piazza in a car and, slowing down in front of the pharmacy, fired at Gino, at his thug’s body in the white smock. Or they drove along the dusty road to the Soccavo factory, garbage of every type piled up on either side. Pasquale went through the gate, shot Filippo’s legs, the blood spread through the guard booth, screams, terrified eyes. Lila, who knew the way well, crossed the courtyard, entered the factory, climbed the stairs, burst into Bruno’s office, and, just as he said cheerfully: Hi, what in the world are you doing around here, fired three shots at his chest and one at his face. Ah yes, militant anti-fascism, new resistance, proletarian justice, and other formulas to which she, who instinctively knew how to avoid rehashing clichés, was surely able to give depth. I imagined that those actions were necessary in order to join, I don’t know, the Red Brigades, Prima Linea, Nuclei Armati Proletari. Lila would disappear from the neighborhood as Pasquale had. Maybe that’s why she had tried to leave Gennaro with me, apparently for a month, in reality intending to give him to me forever. We would never see each other again. Or she would be arrested, like the leaders

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being loved is the minimum make sure you are also being respected, prioritized, supported, understood

Your job is to first move the barrel away from your body. You need to train your body to make the minimum movement with only your hand reaching the barrel and deflect it before you do anything else. You may swivel your body to point the barrel away from you if the gun is pointed at your back. You definitely do not want to stare at the gun, showing your intention to reach for it. That might make your attacker shoot you, being afraid that you will try to take it. Take into account that your attacker is not going to give up his weapon. You will move in the direction of your attacker. If he tries to pull his hand back and aim again, you should have already gotten a grip on his weapon. Consider that he can use his free hand or his legs to strike or kick you as well. Once the barrel is not pointing at your body, follow immediately with a simultaneous counterattack. Finish by acquiring the weapon. I will show you gunpoints at various angles with their respective defenses. However, if the angle and body position is slightly different, keep in mind the following advice where order of priority is concerned. First, your mindset should be to use the short time you have without thinking too much about the dangers. If you do, you may be dead mid-thought. Second, you need to move the barrel away from your body without projecting your intention. If the barrel is poking your body, you may need to use your body to swivel away, or deflect the opponent’s wrist instead. Third, you need to attack your opponent to buy time and gain control of the hand holding the weapon. I will show you a technique that will combine all your needs into continuous motions. You need to attack your opponent until you feel he loosens his grip and resistance. You can then extract the weapon out of his hand. Fourth, you need to be conscious that the barrel is not pointed at any innocent bystanders if possible. And you need to be ready to use his weapon immediately, or use your body to handle additional attackers. If you do not, you may have wasted your time and your life. And finally, after you have extracted the pistol, move away from the opponent so he will not be able to reverse your fortune again. Do not hesitate to shoot him if he tries to reach you. If his weapon does not function, you can still kick. Your attacker may have other weapons in his possession. Be alert!

The field team—made famous by Buffy and Jeremy and all the folks who created the snowflake model—was now rebranded as Team 270, reminding us of the bare minimum number of electoral votes required to win. Getting any more wasn’t necessary. Reaching everybody wasn’t necessary. We just needed to work backward from that number to win. Anyone walking into the campaign HQ was greeted with a giant version of the famous sign from Iowa four years before with one telling addition: respect, empower. include. win.

Skeptical Empiricism and the a-Platonic School The Platonic Approach Interested in what lies outside the Platonic fold Focuses on the inside of the Platonic fold Respect for those who have the guts to say “I don’t know” “You keep criticizing these models. These models are all we have.” Fat Tony Dr. John Thinks of Black Swans as a dominant source of randomness Thinks of ordinary fluctuations as a dominant source of randomness, with jumps as an afterthought Bottom-up Top-down Would ordinarily not wear suits (except to funerals) Wears dark suits, white shirts; speaks in a boring tone Prefers to be broadly right Precisely wrong Minimal theory, considers theorizing as a disease to resist Everything needs to fit some grand, general socioeconomic model and “the rigor of economic theory;” frowns on the “descriptive” Does not believe that we can easily compute probabilities Built their entire apparatus on the assumptions that we can compute probabilities Model: Sextus Empiricus and the school of evidence-based, minimum-theory empirical medicine Model: Laplacian mechanics, the world and the economy like a clock Develops intuitions from practice, goes from observations to books Relies on scientific papers, goes from books to practice Not inspired by any science, uses messy mathematics and computational methods Inspired by physics, relies on abstract mathematics Ideas based on skepticism, on the unread books in the library Ideas based on beliefs, on what they think they know Assumes Extremistan as a starting point Assumes Mediocristan as a starting point Sophisticated craft Poor science Seeks to be approximately right across a broad set of eventualities Seeks to be perfectly right in a narrow model, under precise assumptions

On 23 April, Ambedkar came again to see Gandhi in jail. He wanted an amendment in the Poona Pact, where by the Depressed Classes candidates for the legislatures would need a minimum percentage of the ‘untouchable’ vote to be elected. Gandhi said he would think over the matter. He did—writing in the next issue of Harijan, he discussed the proposal and why he opposed it. ‘Dr. Ambedkar’s alternative,’ he wrote, ‘may well deprive the caste Hindus of any say whatsoever in the election of Harijan candidates and thus create an effectual bar between caste Hindus and Harijan Hindus.’ Both Ambedkar and Gandhi were justified, from their respective points of view. Ambedkar worried that if this clause was not introduced, only candidates beholden to the upper castes would be elected. Gandhi, on the other hand, was concerned about furthering the cleavages between Harijans and caste Hindus.

In a typical VC portfolio, all the returns are from 20% of the investments. These are the two out of ten investments that are winners. A minimum respectable return for a VC fund is a 20% compound return. For a ten-year VC fund, the fund needs to pay investors 6x their investment to generate a 20% compound return. So those two winners each have to make a 30x return on average to provide investors with the 20% compound return—and that’s just to generate a minimum respectable return.

Quand Madame Machin pose une heure de retenue sur un acte que Monsieur Truc passe sous silence, ou quand Monsieur Bidule fait ce qu’il veut comme il veut en bafouant le règlement intérieur, il y a un problème de cohérence à traiter d’abord entre adultes. La première étape me semble être une réflexion qui distingue le « grave » du « pas grave » dans les accrocs à une bonne vie ensemble. Le premier niveau de cohérence entre les adultes concerne la loi dans l’établissement. Il n’y a en réalité que deux règles à faire respecter dans un établissement scolaire : la sécurité des personnes et le respect de la propriété des objets. Cette synthèse autour de ces deux règles ne rend pas leur application simple pour autant parce qu’elles ne disent pas de manière automatique ce qu’est une transgression. Il y a les transgressions nettes : le coup porté, le vol. Il y a le plus souvent les transgressions sur le bord de la limite : le coup porté en réponse à une autre violence, l’insulte maugréée, l’emprunt forcé, la dégradation regrettée. Il me semble irréaliste de construire un dispositif dans lequel une sanction serait prévue pour chaque transgression. Une transgression est toujours prise dans un contexte, dans des circonstances aggravantes ou atténuantes qu’il faut au minimum nommer pour être juste. Dans ce domaine, les enfants auront toujours plus d’imagination que les adultes et aussi pénibles soient-elles, les transgressions sont nécessaires. Sans prise en compte des circonstances, on supprime l’espace de parole autour de la Loi, or la Loi s’érige dans la parole. La question n’est donc pas de répéter le même discours comme un automate à chaque transgression d’élève mais que chacun s’accorde à faire quelque chose de ces transgressions : une parole, une sanction, une réparation. (p. 38)

He respected my boundary, and even though that was the bare minimum, it was new for me.

When one looks at the numbers, the situation becomes even more perplexing. The effect of lambda grows steadily with respect to the familiar Newtonian force of gravity as the Universe gets bigger. If it is only recently becoming the dominant force, after billions of years of expansion of the Universe, it must have started out enormously smaller than the Newtonian force. The distance of that final minimum energy level in Figure 8.14 from the zero line in order to explain the value of lambda inferred from the supernova observations is bizarre: roughly 10^-120 - that is, 1 divided by 10 followed by 119 zeros! This is the smallest number ever encountered in science. Why is it not zero? How can the minimum level be tuned so precisely? If it were 10 followed by just 117 zeros, then the galaxies could not form. Extraordinary fine tuning is needed to explain such extreme numbers. Extraordinary fine tuning is needed to explain such extreme numbers. And, if this were not bad enough, the vacuum seems to have its own defence mechanism to prevent us finding easy answers to this problem. Even if inflation does have some magical property which we have so far missed that would set the vacuum energy exactly to zero when inflation ends, it would not stay like that. As the Universe keeps on expanding and cooling it passes through several temperatures at which the breaking of a symmetry occurs in a potential landscape, rather like that which occurs in the example of the magnet that we saw at the beginning of the chapter. Every time this happens, a new contribution to the vaccum energy is liberated and contributes to a new lambda term that is always vastly bigger than our observation allows. And, by 'vastly bigger' here, we don't just mean that it is a few times bigger than the value inferred from observations, so that in the future some small correction to the calculations, or change in the trend of the observations, might make theory and observation fit hand in glove. We are talking about an overestimate by a factor of about 10 followed by 120 zeros! You can't get much more wrong than that.

Getting to fifty-fifty is incredibly complex and nuanced, requiring many detailed solutions that will take decades to fully play out. To accelerate the process, change needs to start at the top. Like Stewart Butterfield, CEOs need to make hiring and retaining women an explicit priority. In addition, here is the bare minimum of what we can do at an individual and a systemic level: First of all, people, be nice to each other. Treat one another with respect and dignity, including those of the opposite sex.That should be pretty simple. Don’t enable assholes. Stop making excuses for bad behavior, or ignoring it. CEOs must embrace and champion the need to reach a fair representation of gender within their companies, and develop a comprehensive plan to get there. Be long-term focused, not short-term. It may take three weeks to find a white man for the job, but three months to find a woman. Those three months could save three years of playing catch-up in the future. Invest in not just diversity but inclusion. Even if your company is small, everything counts. And take the time to educate your employees about why this is important. Companies need to appoint more women to their boards. And boards need to hold company leadership to account to get to fifty-fifty in their employee ranks, starting with company executives. Venture capital firms need to hire more women partners, and limited partners should pressure them to do so and, at the very least, ask them what their plans around diversity are. Investors, both men and women, need to start funding more women and diverse teams, period. LPs need to fund more women VCs, who can establish new firms with new cultural norms. Stop funding partnerships that look and act the same. Most important, stop blaming everybody else for the problem or pretending that it is too hard for us to solve. It’s time to look in the mirror. This is an industry, after all, that prides itself on disruption and revolutionary new ways of thinking. Let’s put that spirit of innovation and embrace of radical change to good use. Seeing a more inclusive workforce in Silicon Valley will encourage more girls and women studying computer science now.

Guidelines for ROE 1. When on post, mobile, or foot patrol, keep loaded magazine in weapon, bolt closed, weapon on safe, no round in the chamber. 2. Do not chamber a round unless told to do so by a commissioned officer unless you must act in immediate self-defense where deadly force is authorized. 3. Keep ammo for crew-served weapons readily available but not loaded. Weapon is on safe. 4. Call local forces to assist in self-defense effort. Notify headquarters. 5. Use only minimum degree of force to accomplish any mission. 6. Stop the use of force when it is no longer needed to accomplish the mission. 7. If you receive effective hostile fire, direct your fire at the source. If possible, use friendly snipers. 8. Respect civilian property; do not attack it unless absolutely necessary to protect friendly forces. 9. Protect innocent civilians from harm. 10. Respect and protect recognized medical agencies such as Red Cross, Red Crescent, etc. Col. Jim Mead’s 32nd MAU was relieved by Col. Tom Stokes’s 24th MAU on October 30, 1982. The transition was seamless, morale was high, and all hands assumed their responsibilities enthusiastically. Colonel Stokes also honored the Ministry of Defense’s request to help train the LAF. The government of Lebanon (GOL) introduced conscription, and young men from all over Lebanon answered the call to colors. The various religious groups—the Christians, Druze, Sunnis, and Shiites—were being trained and integrated into the Lebanese Army. Although the U.S. Army already had an ongoing training mission in effect, it was viewed that the Marines’ additional training would quickly improve the LAF’s combat capabilities. The results of the training courses led to their expansion, particularly among the noncommissioned officers (NCOs). The religious integration of the LAF was a major goal of its commander, Gen. Ibrahim Tannous, who wanted to produce a true national army. The Marine training was contributing to that end.

As I study routinely the sample dietaries being used by people suffering from dental caries, usually associated with other disturbances, I find large numbers who are not getting in their food even half the minimum requirements of calcium, phosphorus and magnesium and iron and usually only a fraction of the minimum requirements of the fat-soluble vitamins. These latter have a role which in many respects is like the battery of an automobile which provides the spark for igniting the fuel. Even though the tank is filled with gasoline there is no power without the igniting spark

Oppression as a causal explanation is deficient and inadequate in almost every respect, since, among other things, it simply does not fit the data curve. “These oppression theories,” says Chafetz, “are based on vaguely defined concepts often ill suited to operationalization, such as ‘patriarchy,’ ‘female subordination,’ and ‘sexism.’ The use of such emotion-laden but unclear terms, combined typically with a heavily normative approach to the topic of sex inequality, results in a maximum of rhetoric but a minimum of clear insight.” No, this polarization of the sexes—with males dominating the public/productive sphere and females dominating the private/reproductive, to the detriment of both—has virtually nothing to do with male oppression and female sheepdom/subjugation. It has everything to do with life in the biosphere.

The way in which twisted values of the private prison industry are driving national lock-up of bodies is dramatically illustrated from a 2014 report of the CCA: The demand for our facilities and services could be adversely affected by the relaxation of enforcement efforts, leniency in conviction or parole standards and sentencing practices or through the decriminalization of certain activities that are currently proscribed by our criminal laws. For instance, any changes with respect to drugs and controlled substances or illegal immigration could affect the number of persons arrested, convicted, and sentenced, thereby potentially reducing demand for correctional facilities to house them. . . . Legislation has been proposed in numerous jurisdictions that could lower minimum sentences for some non-violent crimes and make more inmates eligible for early release based on good behavior.[39]

With respect to false teaching, we're to think well, examining truth claims so we won't be deceived by them. God gave gifts of communication to His church to spread His truth. As we think through that teaching, "we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming" (Ephesians 4:14). Christians must not overemphasize human reason, but philosophy, in its proper place, is a useful tool for Christians who want to prepare well to engage our world. Philosophy-thinking about thinking-is indispensable to the Christian.

This pressure will necessarily increase to the extent that universal human rights will be interpreted materially, in relation to which mutatis mutandis that which happened for the first time in the 19th century will be repeated, when the socialists demanded the material interpretation and realization of the formal freedoms and rights propagated by the bourgeoisie. The Christian perception of human dignity was not originally connected to a notion of a material "minimum of living conditions", whatever "progressive" theologians like to think about that. In accordance however with today's opinion, a minimum human dignity and a minimum consumption belong together; whoever goes hungry is merely a human without rights, not for instance someone whom god-willed material deprivation gives the opportunity to be completely released from concern over material goods. If now human rights are interpreted materially and are connected with expectations in respect of consumption, then human rights must come into conflict with the existing shortage of goods at the world level, i.e. they must be transformed into weapons in the struggle over the distribution of scarce goods.

Jung believed that most cases of anxiety and depression are not the product of a faulty brain, but of a faulty way of life. The first step in Jung’s method of treatment, therefore, was not a drug prescription, but a dose of psychological insight – insight regarding what to expect from life and insight into what it takes to change. With respect to the former, Jung noted that many people believe that life should be easy, suffering kept to a minimum and difficulties avoided. But Jung would be blunt with his patients telling them that life is not easy, and comfort and peace are not our natural state.

Shamanism is a mode of action entailing a mode of knowl­ edge, or, rather, a certain ideal of knowledge. In certain respects, this ideal is diametrically opposed to the objectivist epistemol­ ogy encouraged by Western modernity. The latter's telos is pro­ vided by the category of the object: to know is to objectify by distinguishing between what is intrinsic to the object and what instead belongs to the knowing subject, which has been inevitably and illegitimately projected onto the object. To know is thus to desubjectify, to render explicit the part of the subject present in the object in order to reduce it to an ideal minimum (and/or to amplify it with a view to obtaining spectacular critical effects). Subjects, just like objects, are regarded as the results of a process ofobjectification: the subject constitutes or recognizes itselfin the object it produces, and knows itself objectively when it succeeds in seeing itself "from the outside" as a thing. Our epistemologi­ cal game, then, is objectification; what has not been objectified simply remains abstract or unreal. The form of the Other is the thing. Amerindian shamanism is guided by the inverse ideal: to know is to "personify," to take the point of view of what should be known or, rather, the one whom should be known. The key is to know, in Guimaraes Rosa's phrase, "the who of things," with­ out which there would be no way to respond intelligently to the question of"why." The form ofthe Other is the person.

Shamanism is a mode of action entailing a mode of knowl­edge, or, rather, a certain ideal of knowledge. In certain respects, this ideal is diametrically opposed to the objectivist epistemol­ogy encouraged by Western modernity. The latter's telos is pro­vided by the category of the object: to know is to objectify by distinguishing between what is intrinsic to the object and what instead belongs to the knowing subject, which has been inevitably and illegitimately projected onto the object. To know is thus to desubjectify, to render explicit the part of the subject present in the object in order to reduce it to an ideal minimum (and/or to amplify it with a view to obtaining spectacular critical effects). Subjects, just like objects, are regarded as the results of a process of objectification: the subject constitutes or recognizes itself in the object it produces, and knows itself objectively when it succeeds in seeing itself "from the outside" as a thing. Our epistemologi­cal game, then, is objectification; what has not been objectified simply remains abstract or unreal. The form of the Other is the thing. Amerindian shamanism is guided by the inverse ideal: to know is to "personify," to take the point of view of what should be known or, rather, the one whom should be known. The key is to know, in Guimaraes Rosa's phrase, "the who of things," with­ out which there would be no way to respond intelligently to the question of "why." The form of the Other is the person.

The remarks I have already quoted make abundantly clear how abject is Price's adherence to the democratic fallacy - i.e., the notion that what "millions" of people believe must be true, regardless of their overall intelligence or of how they came by the belief. It is a leitmotif in Price's work: "the majority opinion of Homo sapiens throughout our known history is worth, at a minimum, initial respect" (LM 26). I regret to say that the long history of almost universal human folly and error does not incline me to share Price's naive confidence on this point. Given that (to choose only one example among many) 47 percent of the American public believes that human beings were created, pretty much in their present form, a few thousand years ago - an opinion from which Price himself boldly dissents, actually acknowledging that the emergence of the human species may date to as early as four million years ago (PG 9) - Price's confidence in the intelligence of the masses does not appear warranted. And yet, the final sentence of Letter to a Man in the Fire repeats the dogma once again: "the proportional number of Homo sapiens who doubt the existence of a conscious Creator - the source of all good if nothing more - is likely no greater than it's ever been" (LM 108). This is fallacious on three separate grounds: first, the notion that truth is determined by a vote of the majority; second, the fact that outside of the pious United States, and especially in Europe, both the number and the proportion of those who call themselves atheists or agnostics has indeed risen markedly in the last hundred years; and third, the plain fact that during the past two centuries the intellectual elite (i.e., those who actually have some claim to expertise on matters of religion, philosophy, and science) have indeed become overwhelmingly skeptical in regard to the existence of a "conscious Creator.

I hold doors open for people and tip twenty percent. I would never be rude or condescend to anyone in the service industry trying to support a family on minimum wage. I don’t like these bullies running around treating decent people like dispensable cogs. These guys take a waiter or a schoolteacher and stand on their necks until they’re nearly suffocated.

But what if I can’t? Actually you can—it’s your life, and it’s a choice. That said, I understand the degree of difficulty at play, especially if the dream crushers happen to be the people closest to us. Excising them from your life isn’t exactly an option. At a minimum, it’s crucial that you de-escalate the intimacy of such relationships. Poo poo-ers need not be privy to your dream. Don’t let them rent space in your head. Take away their power. Create healthy boundaries. Seal your field. If this strikes you as selfish, consider that impulse a reflection of poor self-esteem—people who maintain such relationships often do so because they feel undeserving of better ones. A self-respecting person wouldn’t tolerate it, so why should you? Don’t you owe it to yourself to surround yourself with those that elevate and believe in you?

In Silicon Valley, for instance, there’s an adage about meetings: “You go to the money, the money doesn’t come to you.” Vendors go to founders, founders go to venture capitalists, venture capitalists go to their limited partners. It’s possible for the individuals to resent the basis of this hierarchy, but not really to contest its verdict. As a result, individual pairwise interactions take place with a minimum of jockeying for status. By and large, any pair of people can tell, without needing to negotiate, who is supposed to show what level of respect to whom. Everyone knows where to meet.

Remember, the Theory of Intimidation states that the results a person achieves are inversely proportionate to the degree to which he is intimidated.  By developing techniques to dramatically improve my posture, I positioned myself for accomplishing my ultimate objective—getting paid.  In the final analysis, what I really did was separate myself from the rest of the pack by learning how to cope with intimidating people and thereby increasing my chances of actually receiving what I earned. Specifically, as a closing drew near, I took three important steps to maintain my strong posture: I kept my finger on the pulse of the deal twenty-four hours a day so I could pinpoint the time and place of the closing. I continued to nurture my relationship with the buyer in the hopes that, at a minimum, I would have his moral support. I showed up at the closing with my attorney, and counted on the Universal Attorney-to-Attorney Respect Rule as my insurance policy if all else failed.

And I thought that those who are addicted to merely verbal disputation (the sphere of the ordinary intellect) would once again speak ill of the earlier tradition, being ignorant of its arguments. For they have cast away the unbroken transmission of the profound, essential instructions of the lineage of the learned and accomplished masters of India and Tibet; they reject the texts that explain the untarnished view thereof and hold in contempt the supreme and holy beings who upheld them. Seeing this, and wishing to be of assistance, I had no choice but to raise my voice, and I spoke generally of a few essential points—keeping my remarks to a strict minimum, despite the fact that there was a great deal to say. The reason for this is that, for my own part, I have an equal and impartial respect for all the excellent teachings of the holy masters of both our own and other schools.

Not too many years ago, things were much worse,” Høidal confirms, which led to an edict from the country’s highest powers. “The government, the politicians said to the justice department, ‘Do something. It cannot go on like this. It has to stop.’” So in 1995 the Norwegian justice department created work groups to develop a plan to address the dysfunction and danger in their system of corrections. The principle of normality is a core part of the new perspective that emerged, and it requires that life inside the prison should resemble life outside the prison as much as possible. Thus inmates do not lose any rights other than their right to liberty while they’re incarcerated. This is not just a tenet of Norwegian law. It is also stipulated in international conventions about imprisonment, including the United Nations Standard Minimum Rules for the Treatment of Prisoners—known as the Mandela Rules in honor of Nelson Mandela—which state that “the prison regimen should seek to minimize any differences between prison life and life at liberty that tend to lessen the responsibility of the prisoners or the respect due to their dignity as human beings.” “So while he is here with us,” Høidal explains, “other than the fact that he cannot leave here whenever he wants to, the inmate has all the same rights as all other citizens who live in Norway.

Try to mess around in the virtual world of games and drugs to the minimum you need to, or know the cost.

A good apology has the minimum dumbass excuses possible. Dumb excuses don’t lead to a brighter future, dumb excuses don’t tell someone that you are actually a good person that cares about them and wants the best things for them and is also committed to doing the right thing.

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We need, as a minimum, to identify languages which are at risk and then we must learn enough about each of them to produce a dictionary, a grammar, and a written form of them, to train native speakers of these languages as teachers and linguists, and to secure government support for protecting and respecting these languages and their speakers. A daunting task. But it is vital.

As of July 2017 public spending per capita had fallen by 3.9%.[58] But this figure obscures the the fact that the government is allocating proportionally less of its budget to public services. Per person, day-to-day spending on public services has been cut to about four-fifths of what it was in 2010.[59] Public sector employment was slashed by 15.5% between September 2009 and April 2017, a reduction of nearly one million jobs, primarily affecting women, who make up around two-thirds of the public sector workforce. Overall, £22bn of the £26bn in ‘savings’ since June 2010 have been shouldered by women.[60] Lone mothers (who represent 92% of lone parents) have experienced an average drop in living standards of 18% (£8,790). Black and Asian households in the lowest fifth of incomes are the most affected, with average drops in living standards of 19.2% and 20.1% – £8,407 and £11,678 – respectively.[61] The Office of Budget Responsibility (OBR) has said that the cumulative scale of cuts to welfare are “unprecedented”, with real per capita welfare cap spending in 2021-22 projected to be around 10% lower than its 2015-16 level.[62] The Conservative-Liberal Democrat coalition government initially aimed to eliminate the deficit – the difference between annual government income and expenditure – by 2015. But weaker-than-expected economic growth forced the government to push the date back to 2025. The government tried to spin this as a generous easing of austerity, but it was merely giving itself several years longer to take on the deficit. In December 2017 the OBR said that GDP per person would be 3.5% smaller in 2021 than was forecast in March 2016. Contradicting the government, the OBR said the deficit would not be eliminated until 2031. The Institute for Fiscal Studies added that national debt – then standing at £1.94 trillion, with an annual servicing cost of £48bn – may not return to pre-crisis levels until the 2060s. Pressure on the public finances, primarily from health and social care, is only going to increase. In all of the OBR’s scenarios, spending grows faster than the economy. With health costs running ahead of inflation, the National Health Service (NHS) – already suffering from a £4.3bn annual shortfall – requires a 4% minimum annual increase in funding to maintain expenditure per capita amid a growing and ageing population.

With respect to altitude, MEA means you would fly the highest of the following: Minimum en route altitude, Expected altitude, or Assigned altitude. When do you leave your clearance limit? That depends.

Even today, a critical threshold in human organisations falls somewhere around this magic number. Below this threshold, communities, businesses, social networks and military units can maintain themselves based mainly on intimate acquaintance and rumour-mongering. There is no need for formal ranks, titles and law books to keep order. 3A platoon of thirty soldiers or even a company of a hundred soldiers can function well on the basis of intimate relations, with a minimum of formal discipline. A well-respected sergeant can become ‘king of the company’ and exercise authority even over commissioned officers.

On ne peut pas appartenir et aimer [son pays] sans un minimum de fierté et de respect pour l’objet de son amour. (p. 48)

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Often these changes demand structural reform on a large scale. My experience of governing is that changes usually fit into two categories. First, there are changes which are one stroke of the legislative or administrative pen – such as abolition of a tax or setting a minimum wage. They’re important. But the process of government in respect of them is relatively straightforward.

Un premier exemple de dignité ainsi entendue pourrait être le simple fait de rester propre, alors même que tout pousse à l’attitude contraire : l’eau est rare ou froide ou sale, les latrines sont loin, le climat sévère. Mais les témoignages sont nombreux qui le confirment : une personne qui parvient à se tenir propre, à apporter un minimum de soins à son habillement, inspire le respect aux autres détenus (et accroît ses propres chances de survie : la morale est, ici, payante). Primo Levi affirme qu’il doit son salut à une leçon qui lui est administrée par le sergent Steinlauf, au début de sa détention : rester propre pour ne pas s’avilir à ses propres yeux. « Aussi est-ce pour nous un devoir envers nous-mêmes que de nous laver le visage sans savon, dans de l’eau sale, et de nous essuyer avec notre veste. Un devoir, de cirer nos souliers, non certes parce que c’est écrit dans le règlement, mais par dignité et par propreté » (Si,

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In every society of some minimum degree of complexity, a few individuals acquire the status of a natural elite. Due to superior achievements of wealth, wisdom, bravery, or a combination thereof, some individuals come to possess more authority than others and their opinion and judgment commands widespread respect.

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