Mode Special Quotes

Distance changes utterly when you take the world on foot. A mile becomes a long way, two miles literally considerable, ten miles whopping, fifty miles at the very limits of conception. The world, you realize, is enormous in a way that only you and a small community of fellow hikers know. Planetary scale is your little secret. Life takes on a neat simplicity, too. Time ceases to have any meaning. When it is dark, you go to bed, and when it is light again you get up, and everything in between is just in between. It’s quite wonderful, really. You have no engagements, commitments, obligations, or duties; no special ambitions and only the smallest, least complicated of wants; you exist in a tranquil tedium, serenely beyond the reach of exasperation, “far removed from the seats of strife,” as the early explorer and botanist William Bartram put it. All that is required of you is a willingness to trudge. There is no point in hurrying because you are not actually going anywhere. However far or long you plod, you are always in the same place: in the woods. It’s where you were yesterday, where you will be tomorrow. The woods is one boundless singularity. Every bend in the path presents a prospect indistinguishable from every other, every glimpse into the trees the same tangled mass. For all you know, your route could describe a very large, pointless circle. In a way, it would hardly matter. At times, you become almost certain that you slabbed this hillside three days ago, crossed this stream yesterday, clambered over this fallen tree at least twice today already. But most of the time you don’t think. No point. Instead, you exist in a kind of mobile Zen mode, your brain like a balloon tethered with string, accompanying but not actually part of the body below. Walking for hours and miles becomes as automatic, as unremarkable, as breathing. At the end of the day you don’t think, “Hey, I did sixteen miles today,” any more than you think, “Hey, I took eight-thousand breaths today.” It’s just what you do.

For my present purpose I require a word which shall embrace both the Sub-Creative Art in itself, and a quality of strangeness and wonder in the Expression, derived from the Image: a quality essential to fairy-story. I propose, therefore, to arrogate to myself the powers of Humpty-Dumpty, and to use Fantasy for this purpose: in a sense, that is, which combines with its older and higher use as an equivalent of Imagination the derived notions of 'unreality' (that is, of unlikeness to the Primary World), of freedom from the dominion of 'observed fact,' in short of the fantastic. I am thus not only aware but glad of the etymological and semantic connexions of fantasy with fantastic: with images of things that are not only 'not actually present,' but which are indeed not to be found in our primary world at all, or are generally believed not to be found there. But while admitting that, I do not assent to the depreciative tone. That the images are of things not in the primary world (if that indeed is possible) is, I think, not a lower but a higher form of Art, indeed the most nearly pure form, and so (when achieved) the most Potent. Fantasy, of course, starts out with an advantage: arresting strangeness. But that advantage has been turned against it, and has contributed to its disrepute. Many people dislike being 'arrested.' They dislike any meddling with the Primary World, or such small glimpses of it as are familiar to them. They, therefore, stupidly and even maliciously confound Fantasy with Dreaming, in which there is no Art; and with mental disorders, in which there is not even control; with delusion and hallucination. But the error or malice, engendered by disquiet and consequent dislike, is not the only cause of this confusion. Fantasy has also an essential drawback: it is difficult to achieve. . . . Anyone inheriting the fantastic device of human language can say the green sun. Many can then imagine or picture it. But that is not enough -- though it may already be a more potent thing than many a 'thumbnail sketch' or 'transcript of life' that receives literary praise. To make a Secondary World inside which the green sun will be credible, commanding Secondary Belief, will probably require labour and thought, and will certainly demand a special skill, a kind of elvish craft. Few attempt such difficult tasks. But when they are attempted and in any degree accomplished then we have a rare achievement of Art: indeed narrative art, story-making in its primary and most potent mode.

In my lifelong study of the scores of species of ants to be found in the tropical forests of Dal Hon, I am led to the conviction that all forms of life are engaged in a struggle to survive, and that within each species there exists a range of natural but variable proclivities, of physical condition and of behaviour, which in turn weighs for or against in the battle to survive and procreate. Further, it is my suspicion that in the act of procreation, such traits are passed on. By extension, one can see that ill traits reduce the likelihood of both survival and procreation. On the basis of these notions, I wish to propose to my fellow scholars at this noble gathering a law of survival that pertains to all forms of life. But before I do so, I must add one more caveat, drawn from the undeniable behavioural characteristics of, in my instance of speciality, ants. To whit, success of one form of life more often than not initiates devastating population collapse among competitors, and indeed, sometimes outright extinction. And that such annihilation of rivals may in fact be a defining feature of success. Thus, my colleagues, I wish to propose a mode of operation among all forms of life, which I humbly call-in my four-volume treatise-‘The Betrayal of the Fittest’. Obsessional Scrolls Sixth Day Proceedings Address Of Skavat Gill Unta, Malazan Empire, 1097 Burn's Sleep

You need to consider the constraints on your time, your current family and work responsibilities, your energy levels, the ages of your children, and so forth. For instance, a mom of three young children, one of whom has special needs, should have a much different level of expectation for herself than a woman who is young, single, and has no kids.

poetry is a special way of imagining the world or, to put this in more cognitive terms, a special mode of thinking with its own momentum and its own peculiar advantages.

What Ibarra calls the “ plan-and-implement” model—the idea that we should first make a long-term plan and execute without deviation, as opposed to the “ test-and-learn” model—is entrenched in depictions of geniuses. Popular lore holds that the sculptor Michelangelo would see a full figure in a block of marble before he ever touched it, and simply chip away the excess stone to free the figure inside. It is an exquisitely beautiful image.

Helping teacher leaders come to understand their gifts is the first step in developing a specialty. Some leaders are great coaches and should focus on instructional leadership in a district or network where that is valued and supported. Great conceptual thinkers are good in startup mode but the daily grind of leading a school doesn't suit them. Other leaders thrive on the turnaround challenge. The dynamic blended future of education will allow more role specialization.

Darwin has interested us in the history of Nature’s Technology, i.e., in the formation of the organs of plants and animals, which organs serve as instruments of production for sustaining life. Does not the history of the productive organs of man, of organs that are the material basis of all social organisation, deserve equal attention? And would not such a history be easier to compile, since, as Vico says, human history differs from natural history in this, that we have made the former, but not the latter? Technology discloses man’s mode of dealing with Nature, the process of production by which he sustains his life, and thereby also lays bare the mode of formation of his social relations, and of the mental conceptions that flow from them. Every history of religion, even, that fails to take account of this material basis, is uncritical. It is, in reality, much easier to discover by analysis the earthly core of the misty creations of religion, than, conversely, it is, to develop from the actual relations of life the corresponding celestialised forms of those relations. The latter method is the only materialistic, and therefore the only scientific one. The weak points in the abstract materialism of natural science, a materialism that excludes history and its process, are at once evident from the abstract and ideological conceptions of its spokesmen, whenever they venture beyond the bounds of their own speciality. [Chapter Fifteen: Machinery and Modern Industry; Footnote 4]

our daily associations cannot be trusted to make clear to the young the part played in our activities by remote physical energies, and by invisible structures. Hence a special mode of social intercourse is instituted, the school, to care for such matters.

In 1 Corinthians 14:13–17, Paul mentioned that the gift of tongues was used in public prayer for the purpose of edification. Charismatics, however, have tried to redefine the gift of tongues as a special mode of supernatural expression for their personal devotions and private prayers. But notice how different Paul’s description is from that of modern tongues-speakers. First, Paul was not commending any form of gibberish, since he had already established that the real gift consisted of speaking in translatable foreign languages (vv. 10–11). Second, Paul would never extol prayers that bypass the mind, as many charismatics do. That was—and still is today—a pagan practice. In the Greco-Roman mystery religions, ecstatic utterances were commonly employed as a way to circumvent the mind in order to commune with demonic entities. So it is likely that Paul’s words in these verses include a sarcastic tone, as he rebuked the Corinthian Christians for their attempt to imitate the mindless practices of their pagan neighbors.

the brain’s innate physical structure and two separate, specialized hemispheres facilitate left brain-right brain disconnection under conditions of threat. Capitalizing on the tendency of the left brain to remain positive, task-oriented, and logical under stress, these writers hypothesized that the disconnected left brain side of the personality stays focused on the tasks of daily living, while the other hemisphere fosters an implicit right brain self that remains in survival mode, braced for danger, ready to run, frozen in fear, praying for rescue, or too ashamed to do anything but submit.

No doubt, the theory of evolution will continue to play the singular role in the life of our secular culture that it has always played. The theory is unique among scientific instruments in being cherished not for what it contains, but for what it lacks. There are in Darwin's scheme no biotic laws, no Bauplan as in German natural philosophy, no special creation, no elan vital, no divine guidance or transcendental forces. The theory functions simply as a description of matter in one of its modes, and living creatures are said to be something that the gods of law indifferently sanction and allow.

We are so little affected by things which are habitual, that we consider this idea of the decision of a majority as if it were a law of our original nature: but such constructive whole, residing in a part only, is one of the most violent fictions of positive law, that ever has been or can be made on the principles of artificial incorporation. Out of civil society nature knows nothing of it; nor are men, even when arranged according to civil order, otherwise than by very long training, brought at all to submit to it. . . . This mode of decision, where wills may be so nearly equal, where, according to circumstances, the smaller number may be the stronger force, and where apparent reason may be all upon one side, and on the other little else than impetuous appetite; all this must be the result of a very particular and special convention, confirmed afterwards by long habits of obedience, by a sort of discipline in society, and by a strong hand, vested with stationary, permanent power, to enforce this sort of constructive general will.

They, then, who are able also to fight for us are able to guard the fruit that is in us. And for you, holy virgins, there is a special guardianship, for you who with unspotted chastity keep the couch of the Lord holy. And no wonder if the angels fight for you who war with the mode of life of angels. Virginal chastity merits their guardianship whose life it attains to.

It's like any time a white friend suggests Korean barbecue. Or when I see a Food Network special where some tattooed white dude with a nineteenth-century-looking beard-and-mustache combo introduces viewers to this kimchi al pastor bánh mì monstrosity he peddles from a food truck that sends out location tweets. It's like when white people tell me how much they love kimchee and bull-go-ghee, and the words just roll off their tongues as if there exists nothing irreconcilable between the two languages. It's like, don't touch my shit. It's difficult to articulate because I know it's not rational. But as a bilingual immigrant from Korea, as someone who code-switches between Korean and English daily while running errands or going to the supermarket, not to mention the second-nature combination of the languages that I'll speak with my parents and siblings, switching on and switching off these at times unfeasibly different sounds, dialects, grammatical structures? It's fucking irritating. I don't want to be stingy about who gets to enjoy all these fermented wonders -- I'm glad the stigma around our stinky wares is dissolving away. But when my husband brings me a plate of food he made out of guesswork with a list of ingredients I've curated over the years of my burgeoning adulthood with the implicit help of my mother, my grandmother, and my grandmother's mother who taught me the patience of peeling dozens of garlic cloves in a sitting with bare hands, it puts me in snap-me-pff-a-hickory-switch mode.

Such is the state of things in England, and it is well that it should be realised by all of us; but it must not be supposed for a moment that I am afraid of it. I lament it deeply, because I foresee that it may be the ruin of many souls; but I have no fear at all that it really can do aught of serious harm to the Word of God, to Holy Church, to our Almighty King, the Lion of the tribe of Judah, Faithful and True, or to His Vicar on earth. Christianity has been too often in what seemed deadly peril, that we should fear for it any new trial now. So far is certain; on the other hand, what is uncertain, and in these great contests commonly is uncertain, and what is commonly a great surprise, when it is witnessed, is the particular mode by which, in the event, Providence rescues and saves His elect inheritance. Sometimes our enemy is turned into a friend; sometimes he is despoiled of that special virulence of evil which was so threatening; sometimes he falls to pieces of himself; sometimes he does just so much as is beneficial, and then is removed. Commonly the Church has nothing more to do than to go on in her own proper duties, in confidence and peace; to stand still and to see the salvation of God.

What is so special about a title? The mode and significance of titles have changed with the change in the lyrical traditions. So these transitions in style and the art of signification are all collective. What has never changed is the author's intentionality in entitling his works. The art of giving a title to a piece of work is entirely conscious. The author chooses, exercises his will in giving a title to his work.

With a little industry and application, anyone who is willing to extricate himself from the system of shared ideology and propaganda will readily see through the modes of distortion developed by substantial segments of the intelligentsia. Everybody is capable of doing that. If such analysis is often carried out poorly, that is because, quite commonly, social and political analysis is produced to defend special interests rather than to account for the actual events.

The most vital weapons at the disposal of a special forces soldier are his intellect and his mental toughness. Sometimes it all comes down to 'who wants it most', i.e. whoever is more willing to keep fighting and trying to survive. Being able to keep your head and look for advantages or escape routes is a big plus too. Getting into 'survival mode' requires shifting mental gears when you need to. Good training helps with this as well as giving you the skills you need, but ultimately the will that drives your bid to survive is yours. If you give in to fear or go into denial, pretending that it is not happening, then you will fail. Instead you must accept that it IS really happening and deal with it. So if you find yourself thinking, "What's he going to do to me?', you have to force yourself to answer, 'Nothing. I'm not going to let him.' If you have done all you can to avoid trouble and it finds you anyway, then it is down to you to make a way out of the situation with as little harm to yourself as possible. Yes, you will be scared. Yes, you might indeed get hurt. Yes, it is possible that you could fail to defend yourself... but not for lack of trying. If the bad guy will not let you withdraw or de-escalate the situation, if he insists on fighting then he has decided that someone is going to get hurt. But it is you, not him, that gets to decide who.

I have two settings as a dad: normal and special mode. Normal mode is used with my eldest son, aged eight. It involves all the regular dad stuff, such as knowing the answers to every possible question, teaching him to ride his bike and generally being hands-on and involved. Special mode is quite different. All of the skills of normal mode apply, and then some. Special mode involves enormous powers of endurance, negotiation, problem solving, vigilance, strength, forbearance, deciphering, arbitration and above all, patience. To be honest, I’m a bit rubbish at all of those things but I strive for them nonetheless, because special mode is required for my youngest son, aged five and diagnosed as high functioning autistic. The two styles of parenting could not be more different.

The relationship between the social and the individual requires special emphasis in our own time, for never before have personal relations become so impersonal and never before have social relations become so asocial. Bourgeois society has brought all relations between people to the highest point of abstraction by divesting them of their human content and dealing with them as objects. The object—the commodity—takes on roles that formerly belonged to the community; exchange relationships (actualized in most cases as money relationships) supplant nearly all other modes of human relationships. In this respect, the bourgeois commodity system becomes the historical culmination of all societies, precapitalist as well as capitalist, in which human relationships are mediated rather than direct or face-to-face.

I grab Bertha the Boar's attention by yelling and waving my mighty spear. Ok, maybe I insult her mighty porcine heritage too. Regardless, she comes into range of my [Darkvision] in full charge mode. I’d practiced dodging this move with Rex and Keans a couple days ago just so I wouldn’t get murdered by the boar. Just like with the [Charge] attack of the horned rabbit, I position myself in front of a solid wall and dodge the boar’s special move at the last second, causing the creature to slam into the wall and stun itself. I know the stun will only last a short time so I already have Vrax ready to [Backstab] the boar the moment it hits the wall. Vrax does considerable damage in just a few seconds with his [Backstab] ability and his new short sword.   There’s a lesson folks. Never underestimate the little guy.   Once

In 2010, the dominance of inclusive fitness theory was finally broken. After struggling as a member of the small but still muted contrarian school for a decade, I joined two Harvard mathematicians and theoretical biologists, Martin Nowak and Corina Tarnita, for a top-to-bottom analysis of inclusive fitness. Nowak and Tarnita had independently discovered that the foundational assumptions of inclusive fitness theory were unsound, while I had demonstrated that the field data used to support the theory could be explained equally well, or better, with direct natural selection—as in the sex-allocation case of ants just described. Our joint report was published on August 26, 2010, as the cover article of the prestigious journal Nature. Knowing the controversy involved, the Nature editors had proceeded with unusual caution. One of them familiar with the subject and the mode of mathematical analysis came from London to Harvard to hold a special meeting with Nowak, Tarnita, and myself. He approved, and the manuscript was next examined by three anonymous experts. Its appearance, as we expected, caused a Vesuvian explosion of protest—the kind cherished by journalists. No fewer than 137 biologists committed to inclusive fitness theory in their research or teaching signed a protest in a Nature article published the following year. When I repeated part of my argument as a chapter in the 2012 book The Social Conquest of Earth, Richard Dawkins responded with the indignant fervor of a true believer. In his review for the British magazine Prospect, he urged others not to read what I had written, but instead to cast the entire book away, “with great force,” no less.

The sagas, however, do not mention any entheogens in any context that I can discover: the special meal prepared for the seeress in Eiriks saga rauöa is of the hearts of animals and is eaten the night before her seiör is to occur. References to drinking in the Eddas (e.g. Mimir's well, the mead of poetry) are ambiguously metaphorical at best (though in a highly speculative mode, Steven Leto (2000) suggests that the use of both A. muscaria and R semilanceata may be represented metaphorically in various poems or sagas). Archaeology, however, gives some evidence, from several hundred henbane seeds found in the pouch of a burial considered to be that of a seeress (Price, pers. com.) and a very small number of cannabis seeds present in the Oseberg burial (often considered to be that of a seeress or a priestess), carefully Placed, Neil Price tells me, between the cushions and feathers piled by the bed.

In 2021 the respected journal Nature Medicine published a peer-reviewed, placebo-controlled trial on psychedelic assisted treatment of trauma. The results were impressive. With just three, medically supervised sessions using MDMA, 67 per cent no longer had PTSD – more than double the placebo group. There was no increased risk of abuse and, crucially, those with dissociation responded as well as those without.3 Given the special skills otherwise required to navigate dissociation, this latter finding was a big deal. There are currently over a hundred psychedelic-assisted therapy trials being conducted worldwide. It would appear that these drugs allow a resetting of a part of the brain known as the ‘Default Mode Network’ (DMN) that otherwise holds on to recurring, distressing thoughts – especially around guilt and shame. During REM/dreaming sleep the DMN fires up, but the normal resetting process fails with overwhelming trauma.

Our joint report was published on August 26, 2010, as the cover article of the prestigious journal Nature. Knowing the controversy involved, the Nature editors had proceeded with unusual caution. One of them familiar with the subject and the mode of mathematical analysis came from London to Harvard to hold a special meeting with Nowak, Tarnita, and myself. He approved, and the manuscript was next examined by three anonymous experts. Its appearance, as we expected, caused a Vesuvian explosion of protest—the kind cherished by journalists. No fewer than 137 biologists committed to inclusive fitness theory in their research or teaching signed a protest in a Nature article published the following year. When I repeated part of my argument as a chapter in the 2012 book The Social Conquest of Earth, Richard Dawkins responded with the indignant fervor of a true believer. In his review for the British magazine Prospect, he urged others not to read what I had written, but instead to cast the entire book away, “with great force,” no less.

The first articulate explorer and to an extent even theorist of intimacy was Jean-Jacques Rousseau who, characteristically enough, is the only great author still frequently cited by his first name alone. He arrived at his discovery through a rebellion not against the oppression of the state but against society’s unbearable perversion of the human heart, its intrusion upon an innermost region in man which until then had needed no special protection. The intimacy of the heart, unlike the private household, has no objective tangible place in the world, nor can the society against which it protests and asserts itself be localized with the same certainty as the public space. To Rousseau, both the intimate and the social were, rather, subjective modes of human existence, and in his case, it was as though Jean-Jacques rebelled against a man called Rousseau. The modern individual and his endless conflicts, his inability either to be at home in society or to live outside it altogether, his ever-changing moods and the radical subjectivism of his emotional life, was born in this rebellion of the heart.

The essence of Roosevelt’s leadership, I soon became convinced, lay in his enterprising use of the “bully pulpit,” a phrase he himself coined to describe the national platform the presidency provides to shape public sentiment and mobilize action. Early in Roosevelt’s tenure, Lyman Abbott, editor of The Outlook, joined a small group of friends in the president’s library to offer advice and criticism on a draft of his upcoming message to Congress. “He had just finished a paragraph of a distinctly ethical character,” Abbott recalled, “when he suddenly stopped, swung round in his swivel chair, and said, ‘I suppose my critics will call that preaching, but I have got such a bully pulpit.’ ” From this bully pulpit, Roosevelt would focus the charge of a national movement to apply an ethical framework, through government action, to the untrammeled growth of modern America. Roosevelt understood from the outset that this task hinged upon the need to develop powerfully reciprocal relationships with members of the national press. He called them by their first names, invited them to meals, took questions during his midday shave, welcomed their company at day’s end while he signed correspondence, and designated, for the first time, a special room for them in the West Wing. He brought them aboard his private railroad car during his regular swings around the country. At every village station, he reached the hearts of the gathered crowds with homespun language, aphorisms, and direct moral appeals. Accompanying reporters then extended the reach of Roosevelt’s words in national publications. Such extraordinary rapport with the press did not stem from calculation alone. Long before and after he was president, Roosevelt was an author and historian. From an early age, he read as he breathed. He knew and revered writers, and his relationship with journalists was authentically collegial. In a sense, he was one of them. While exploring Roosevelt’s relationship with the press, I was especially drawn to the remarkably rich connections he developed with a team of journalists—including Ida Tarbell, Ray Stannard Baker, Lincoln Steffens, and William Allen White—all working at McClure’s magazine, the most influential contemporary progressive publication. The restless enthusiasm and manic energy of their publisher and editor, S. S. McClure, infused the magazine with “a spark of genius,” even as he suffered from periodic nervous breakdowns. “The story is the thing,” Sam McClure responded when asked to account for the methodology behind his publication. He wanted his writers to begin their research without preconceived notions, to carry their readers through their own process of discovery. As they educated themselves about the social and economic inequities rampant in the wake of teeming industrialization, so they educated the entire country. Together, these investigative journalists, who would later appropriate Roosevelt’s derogatory term “muckraker” as “a badge of honor,” produced a series of exposés that uncovered the invisible web of corruption linking politics to business. McClure’s formula—giving his writers the time and resources they needed to produce extended, intensively researched articles—was soon adopted by rival magazines, creating what many considered a golden age of journalism. Collectively, this generation of gifted writers ushered in a new mode of investigative reporting that provided the necessary conditions to make a genuine bully pulpit of the American presidency. “It is hardly an exaggeration to say that the progressive mind was characteristically a journalistic mind,” the historian Richard Hofstadter observed, “and that its characteristic contribution was that of the socially responsible reporter-reformer.

Several recent studies (Bliss, 1980; Boon & Draijer, 1993a; Coons & Milstein, 1986; Coons, Bowman, & Milstein, 1988; Putnam et al., 1986; Ross et al., 1989b) are largely consistent in terms of the general trends that they demonstrate. At the time of diagnosis (prior to exploration) approximately two to four personalities are in evidence. In the course of treatment an average of 13 to 15 are encountered, but this figure is deceptive. The mode in virtually all series is three, and median number of alters is eight to ten. Complex cases, with 26 or more alters (described in Kluft, 1988), constitute 15-25% of such series and unduly inflate the mean. Series currently being studied in tertiary referral centers appear to be more complex still (Kluft, Fink, Brenner, & Fine, unpublished data). This is subject to a number of interpretations. It is likely that the complexity of the more difficult and demanding cases treated in such settings may be one aspect of what makes them require such specialized care. It is also possible that the staff of such centers is differentially sensitive to the need to probe for previously undiscovered complexity in their efforts to treat patients who have failed to improve elsewhere. However, it is also possible that patients unduly interested in their disorders and who generate factitious complexity enter such series differently, or that some factor in these units or in those who refer to them encourages such complexity or at least the subjective report thereof.

It's hard to form a lasting connection when your permanent address is an eight-inch mailbox in the UPS store. Still,as I inch my way closer, I can't help the way my breath hitches, the way my insides thrum and swirl. And when he turns,flashing me that slow, languorous smile that's about to make him world famous,his eyes meeting mine when he says, "Hey,Daire-Happy Sweet Sixteen," I can't help but think of the millions of girls who would do just about anything to stand in my pointy blue babouches. I return the smile, flick a little wave of my hand, then bury it in the side pocket of the olive-green army jacket I always wear. Pretending not to notice the way his gaze roams over me, straying from my waist-length brown hair peeking out from my scarf, to the tie-dyed tank top that clings under my jacket,to the skinny dark denim jeans,all the way down to the brand-new slippers I wear on my feet. "Nice." He places his foot beside mine, providing me with a view of the his-and-hers version of the very same shoe. Laughing when he adds, "Maybe we can start a trend when we head back to the States.What do you think?" We. There is no we. I know it.He knows it.And it bugs me that he tries to pretend otherwise. The cameras stopped rolling hours ago, and yet here he is,still playing a role. Acting as though our brief, on-location hookup means something more. Acting like we won't really end long before our passports are stamped RETURN. And that's all it takes for those annoyingly soft girly feelings to vanish as quickly as a flame in the rain. Allowing the Daire I know,the Daire I've honed myself to be, to stand in her palce. "Doubtful." I smirk,kicking his shoe with mine.A little harder then necessary, but then again,he deserves it for thinking I'm lame enough to fall for his act. "So,what do you say-food? I'm dying for one of those beef brochettes,maybe even a sausage one too.Oh-and some fries would be good!" I make for the food stalls,but Vane has another idea. His hand reaches for mine,fingers entwining until they're laced nice and tight. "In a minute," he says,pulling me so close my hip bumps against his. "I thought we might do something special-in honor of your birthday and all.What do you think about matching tattoos?" I gape.Surely he's joking. "Yeah,you know,mehndi. Nothing permanent.Still,I thought it could be kinda cool." He arcs his left brow in his trademark Vane Wick wau,and I have to fight not to frown in return. Nothing permanent. That's my theme song-my mission statement,if you will. Still,mehndi's not quite the same as a press-on. It has its own life span. One that will linger long after Vane's studio-financed, private jet lifts him high into the sky and right out of my life. Though I don't mention any of that, instead I just say, "You know the director will kill you if you show up on set tomorrow covered in henna." Vane shrugs. Shrugs in a way I've seen too many times, on too many young actors before him.He's in full-on star-power mode.Think he's indispensable. That he's the only seventeen-year-old guy with a hint of talent,golden skin, wavy blond hair, and piercing blue eyes that can light up a screen and make the girls (and most of their moms) swoon. It's a dangerous way to see yourself-especially when you make your living in Hollywood. It's the kind of thinking that leads straight to multiple rehab stints, trashy reality TV shows, desperate ghostwritten memoirs, and low-budget movies that go straight to DVD.

Neither that I picked my nose compulsively, daydreamed through my boring classes, masturbated, once in a condom I stole from my father’s drawer, enraptured by its half-chemical, half-organic odor; nor my obsessions with smells in general, earth, dead rats, even my baby sister’s diaper shit, which made me pleasantly retch; nor that I filched money from my mother for candy and so knew early on I was a thief, a sneak, a liar: none of that convinced me I was “bad,” subversive and perverse, so much as that purveyor of morality—parent, teacher, maybe even treacherous friend—who inculcated the unannulable conviction in me that the most egregious wrong, of which I was clearly already despicably, irredeemably guilty, was my abiding involvement with myself. Even now, only rarely am I able to convince myself that my reluctance to pass on my most secret reflections, meditations, theorizings, all the modes by which I manage to distract myself, arises from my belief that out of my appalling inner universe nothing anyway could possibly be extracted, departicularized, and offered as an instance of anything at all to anyone else. An overrefined sense of generosity, I opine; an unwillingness to presume upon others by hauling them into this barn, this sty, where mental vermin gobble, lust, excrete. Not a lack of sensitivity but a specialization of that lobe of it which most appreciates the unspoken wish of others: to stay free of that rank habitation within me I call “me.” Really, though: to consider one’s splendid self-made self as after all benevolent, propelled by secret altruism? Aren’t I, outer mouth and inner masticating self-excusing sublimations, still really back there in my neither-land? Aren’t I still a thief, stealing from some hoard of language trash to justify my inner stink? Maybe let it go, just let it go.

What is the meaning of the antithetical concepts Apollonian and Dionysian which I have introduced into the vocabulary of Aesthetic, as representing two distinct modes of ecstasy? — Apollonian ecstasy acts above all as a force stimulating the eye, so that it acquires the power of vision. The painter, the sculptor, the epic poet are essentially visionaries. In the Dionysian state, on the other hand, the whole system of passions is stimulated and intensified, so that it discharges itself by all the means of expression at once, and vents all its power of representation, of imitation, of transfiguration, of transformation, together with every kind of mimicry and histrionic display at the same time. The essential feature remains the facility in transforming, the inability to refrain from reaction (—a similar state to that of certain hysterical patients, who at the slightest hint assume any role). It is impossible for the Dionysian artist not to understand any suggestion; no outward sign of emotion escapes him, he possesses the instinct of comprehension and of divination in the highest degree, just as he is capable of the most perfect art of communication. He enters into every skin, into every passion: he is continually changing himself. Music as we understand it today is likewise a general excitation and discharge of the emotions; but, notwithstanding this, it is only the remnant of a much richer world of emotional expression, a mere residuum of Dionysian histrionism. For music to be made possible as a special art, quite a number of senses, and particularly the muscular sense, had to be paralysed (at least relatively: for all rhythm still appeals to our muscles to a certain extent): and thus man no longer imitates and represents physically everything he feels, as soon as he feels it. Nevertheless that is the normal Dionysian state, and in any case its primitive state. Music is the slowly attained specialisation of this state at the cost of kindred capacities.

In the whole psychology of the “Gospels” the concepts of guilt and punishment are lacking, and so is that of reward. “Sin,” which means anything that puts a distance between God and man, is abolished—this is precisely the “ glad tidings.” Eternal bliss is not merely promised, nor is it bound up with conditions: it is conceived as the only reality—what remains consists merely of signs useful in speaking of it. The results of such a point of view project themselves into a new way of life, the special evangelical way of life. It is not a “belief” that marks off the Christian; he is distinguished by a different mode of action; he acts differently. He offers no resistance, either by word or in his heart, to those who stand against him. He draws no distinction between strangers and countrymen, Jews and Gentiles (“neighbour,” of course, means fellow-believer, Jew). He is angry with no one, and he despises no one. He neither appeals to the courts of justice nor heeds their mandates (“Swear not at all”). He never under any circumstances divorces his wife, even when he has proofs of her infidelity.—And under all of this is one principle; all of it arises from one instinct.— The life of the Saviour was simply a carrying out of this way of life—and so was his death.... He no longer needed any formula or ritual in his relations with God—not even prayer. He had rejected the whole of the Jewish doctrine of repentance and atonement; he knew that it was only by a way of life that one could feel one’s self “divine,” “blessed,” “evangelical,” a “child of God.” Not by “repentance,” not by “prayer and forgiveness” is the way to God: only the Gospel way leads to God—it is itself “God!”—What the Gospels abolished was the Judaism in the concepts of “sin,” “forgiveness of sin,” “faith,” “salvation through faith”—the whole ecclesiastical dogma of the Jews was denied by the “glad tidings.” The deep instinct which prompts the Christian how to live so that he will feel that he is “in heaven” and is “immortal,” despite many reasons for feeling that he is not “in heaven”: this is the only psychological reality in “salvation.”—A new way of life, not a new faith....

Between the extreme limits of this series would find a place all the forms of prestige resulting from the different elements composing a civilisation -- sciences, arts, literature, &c. -- and it would be seen that prestige constitutes the fundamental element of persuasion. Consciously or not, the being, the idea, or the thing possessing prestige is immediately imitated in consequence of contagion, and forces an entire generation to adopt certain modes of feeling and of giving expression to its thought. This imitation, moreover, is, as a rule, unconscious, which accounts for the fact that it is perfect. The modern painters who copy the pale colouring and the stiff attitudes of some of the Primitives are scarcely alive to the source of their inspiration. They believe in their own sincerity, whereas, if an eminent master had not revived this form of art, people would have continued blind to all but its naïve and inferior sides. Those artists who, after the manner of another illustrious master, inundate their canvasses with violet shades do not see in nature more violet than was detected there fifty years ago; but they are influenced, "suggestioned," by the personal and special impressions of a painter who, in spite of this eccentricity, was successful in acquiring great prestige. Similar examples might be brought forward in connection with all the elements of civilisation. It is seen from what precedes that a number of factors may be concerned in the genesis of prestige; among them success was always one of the most important. Every successful man, every idea that forces itself into recognition, ceases, ipso facto, to be called in question. The proof that success is one of the principal stepping-stones to prestige is that the disappearance of the one is almost always followed by the disappearance of the other. The hero whom the crowd acclaimed yesterday is insulted to-day should he have been overtaken by failure. The re-action, indeed, will be the stronger in proportion as the prestige has been great. The crowd in this case considers the fallen hero as an equal, and takes its revenge for having bowed to a superiority whose existence it no longer admits.

Keyboard tips: Tap the key to enter numbers or symbols. Tap the to return to the regular keyboard. Tap the Shift key to enter uppercase characters. Tap the Shift key twice to enter all-cap mode, and tap it once to exit the mode. To select a keyboard for a different language, tap the Menu button and select Settings. On the Settings page, select Device Options, Language and Dictionaries, then Keyboards. To enter diacritics and special characters using the keyboard, press and hold the base letter’s key. For example, press and hold the "n" to display ǹ, ñ, or ň. A Globe key is added to your keyboard when you have selected multiple languages. To select a different keyboard, tap the Globe key.

Your Kindle Paperwhite has an onscreen keyboard. When you tap within the Search field or begin other actions that require you to type in information, the keyboard automatically displays at the bottom of the screen. Tap the keys to enter your selection and use the appropriate buttons to continue on to the next action. As you type, word suggestions based upon your entries will appear above the keyboard. Tap the word you want to select. Keyboard tips: Tap the key to enter numbers or symbols. Tap the to return to the regular keyboard. Tap the Shift key to enter uppercase characters. Tap the Shift key twice to enter all caps mode and tap it once to exit the mode. To select a keyboard for a different language, tap the Menu button and select Settings. On the Settings page, select Device Options, Language and Dictionaries, then Keyboards. To enter diacritics and special characters using the keyboard, press and hold the base letter’s key. For example, press and hold the n to display ǹ, ñ or ň. A Globe key is added to your keyboard when you have selected multiple languages. To

As the children of Israel, merely on account of that single affection for, and remembrance of, the fleshpots of Egypt, could not taste the delicious bread of angels, the manna in the desert, which, as the divine writings tell us, had “the sweetness of all taste,” and “turned to that every man would,”1 so the mind which is still subject to any actual or habitual affection or particular or narrow mode of apprehending, or understanding anything, cannot taste the sweetness of the spirit of liberty, according to the desire of the will. The reason is this: the affections, feelings, and apprehensions of the perfect spirit, being of so high an order and specially divine, are of another kind and different from those which are natural; and in order to be actually and habitually enjoyed, require the annihilation of the latter, as happens with two contraries which cannot coexist in the same subject.2 3. It is therefore very expedient and necessary, if the soul is to advance to these heights, that the dark night of contemplation should first bring it to nothing, and undo it in all its meannesses, bringing it into darkness, aridities, loneliness, and emptiness; for the light that is to be given it is a certain divine light of the highest nature, surpassing all natural light, and not naturally cognizable by the understanding. If the understanding is to be united with that light, and become divine in the state of perfection, it must first of all be purified and annihilated as to its natural light, which must be brought actually into darkness by means of this dim contemplation.

Legal risks may be daunting, but you may be surprised to learn that the most common objection I have heard over the years to building an MVP is fear of competitors—especially large established companies—stealing a startup’s ideas. If only it were so easy to have a good idea stolen! Part of the special challenge of being a startup is the near impossibility of having your idea, company, or product be noticed by anyone, let alone a competitor. In fact, I have often given entrepreneurs fearful of this issue the following assignment: take one of your ideas (one of your lesser insights, perhaps), find the name of the relevant product manager at an established company who has responsibility for that area, and try to get that company to steal your idea. Call them up, write them a memo, send them a press release—go ahead, try it. The truth is that most managers in most companies are already overwhelmed with good ideas. Their challenge lies in prioritization and execution, and it is those challenges that give a startup hope of surviving.10 If a competitor can outexecute a startup once the idea is known, the startup is doomed anyway. The reason to build a new team to pursue an idea is that you believe you can accelerate through the Build-Measure-Learn feedback loop faster than anyone else can. If that’s true, it makes no difference what the competition knows. If it’s not true, a startup has much bigger problems, and secrecy won’t fix them. Sooner or later, a successful startup will face competition from fast followers. A head start is rarely large enough to matter, and time spent in stealth mode—away from customers—is unlikely to provide a head start. The only way to win is to learn faster than anyone else. Many startups plan to invest

There is one further attribute of language that places it at a higher level than any existing technological organization or facility; and that is, to function at all, it demands a reciprocal relation between producer and consumer, between sayer and listener: an inequality of advantage destroys in some degree the integrity and common value of the product. Unlike any historic economic system, the demand for words may be limited without embarrassing the supply: the capital reserves (vocabulary) may become huger and the capacity for production (speech, literature, sharable meanings) continue to increase without imposing any collective duty to consume the surplus. This relationship, embedded in the special form of language, the dialogue, is at last being undermined by a new system of control and one-way communication that has now found an electronic mode of operation; and the grave issues that have thus been raised must now be faced.

That apocalyptic dimension of Jesus’ self-understanding defies every attempt to “de-historicize” Him—to abstract His teaching from the existential setting of His life and death. Although many writers, especially in recent times, have engaged in such attempts, they have invariably changed the Gospel into some theory of ethical and religious philosophy—a theory quite separable from the person of Jesus Himself. Whatever else may be said of “the historical Jesus,” He was certainly motivated by apocalyptic concerns. Moreover, it is perhaps the case that a renewed attention to this apocalyptic dimension of the Gospel—“a special and extreme mode of presenting the drama of saving history” (Von Balthasar)—is particularly needful today by way of response to the secular messianisms, utopian hopes, and revolutionary impulses of modern culture and politics.

millennialist thought was a cluster of religious and secular ideas forged into a kind of national creed. In its more hopeful mode, it held that Christ would have a Second Coming in the “new Israel” of America, or at least that the country possessed a mission as a “redeemer nation” destined to perform a special role in history. Millennialism was an outlook on history, a disposition about

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A progress of degradation with glowing phraseology, cajoleries and falsity. They put on exaggerated airs of mock-modesty, and assume a scornful pose before their admirers, all the time longing to be noticed. The old punctilious sense of honor have ceased to exist while finally the practices of the man of pleasure, the libertine modes, in full completeness, count at most only some forty years of life, – after which the reign of hypocrisy sets in. What is lighter than a feather? A woman. What is lighter than a woman? Nothing. Phrase found in a Latin satire. It means nothing more nothing less than this: women have always hated morality and seriousness, precise knowledge and deliberate wisdom, which in their eyes are merely silly and hypocritical pretensions that mark the class of professional phrase-mongers. Writers like Gorgias or Appolodorus, or orators like Hyperides, masters of the eloquence that thrills mankind. The Gown, whence springs the type of creatures that tear each other to pieces with tongue and pen. pg84 A kind o f a code of revenge, a guiding principle a point of honor that was held more sacred than life itself Vulsenade Pg94 Such extravagances were admitted by the principles of chivalry, an institution sane enough at its origins, but run mad before its end.” Dr Johannes Scheer, Society and Manners in Germany, Chivalry at Court Pg138 And many another indiscreet, prying teller of naughty tales, are far and away more instructive than formal history, which is either pedantic by convention or else dumb by constraint. In investigations of any kind details should be studied first, in order at a subsequent stage to elaborate the series of special observations made into a general survey of the subject. This is the only way to get good results pg154 A phrase well expressing an easiness of morals at once very frank and very French. Pg166 That treacherous gentleness women practice toward one another – every woman instinctively hates every other. pg164 A woman will allow herself to be told: you belong to a sex possessing a small brain and a half-developed organization; your disposition and instinctive are all disproportionate, inconsequent hypocritical, illogical and futile; your moral sense is deformed, your selfishness without a scruple and your vanity without a limit. All this will hardly so much as annoy her; but dare to say: you have short legs, and you have committed a dire offense woman’s nature can never forgive. Further on, Schopenhauer adds another curiously insulting passage: “The ancients,”he says, “would have laughed at our gallantry of the old French fashion and our stupid veneration for number two of the perfect realization of German-Christian silliness.” pg169 “A married woman’s first thought and care is to devise how to be a widow.” Brantley, Dames galantes, Fourth Discourse

For Space, when the position of points is expressed by rectilinear co-ordinates, ds = \sqrt{ \sum (dx)^2 }; Space is therefore included in this simplest case. The next case in simplicity includes those manifoldnesses in which the line-element may be expressed as the fourth root of a quartic differential expression…. I restrict myself… to those manifoldnesses in which the line element is expressed as the square root of a quadric differential expression…. Manifoldnesses in which, as in the Plane and in Space, the line-element may be reduced to the form \sqrt{ \sum (dx)^2 }, are… only a particular case of the manifoldnesses to be here investigated; they require a special name, and therefore these manifoldnesses… I will call flat. In order now to review the true varieties of all the continua which may be represented in the assumed form, it is necessary to get rid of difficulties arising from the mode of representation, which is accomplished by choosing the variables in accordance with a certain principle.

incognito mode special path secret code basic math when our fathers force us to live by their rules we realize that our destiny is not clear to fools even though you are alone and the hate seems endless just trust that your power will make the cowards cower

What Ibarra calls the “plan-and-implement” model—the idea that we should first make a long-term plan and execute without deviation, as opposed to the “test-and-learn” model—is entrenched in depictions of geniuses. Popular lore holds that the sculptor Michelangelo would see a full figure in a block of marble before he ever touched it, and simply chip away the excess stone to free the figure inside. It is an exquisitely beautiful image. It just isn’t true. Art historian William Wallace showed that Michelangelo was actually a test-and-learn all-star. He constantly changed his mind and altered his sculptural plans as he worked. He left three-fifths of his sculptures unfinished, each time moving on to something more promising. The first line of Wallace’s analysis: “Michelangelo did not expound a theory of art.” He tried, then went from there. He was a sculptor, painter, master architect, and made engineering designs for fortifications in Florence. In his late twenties he even pushed visual art aside to spend time writing poems (including one about how much he grew to dislike painting), half of which he left unfinished. Like anyone eager to raise their match quality prospects, Michelangelo learned who he was—and whom he was carving—in practice, not in theory. He started with an idea, tested it, changed it, and readily abandoned it for a better project fit. Michelangelo might have fit well in Silicon Valley; he was a relentless iterator. He worked according to Ibarra’s new aphorism: “I know who I am when I see what I do.

The most promising way forward, it seems to me, is to follow N. N. Taleb’s “subtractive knowledge” method of analyzing complex questions. Rather than assert what the public is, I explain what the public is not. This resembles the sculptor’s approach of chipping away at the stone until a likeness emerged, or the bond trader’s formula of identifying safe investments by subtracting risk.1 Since the public is an unstable and undetermined entity—a complex system—this negative mode of characterizing its behavior is least likely to fall into the fallacy of personification, of inventing some new Marxian-style “class” with a single consciousness and will. Taleb’s method is also helpful because the term in question, “the public,” has been made to stand for so many things that it had become obscured under layers of confusion and special pleading. So one last metaphor: my task resembles that of the archaeologist, who brushes away foreign matter until the object is restored to its original identity.

Everything that Paris still represents in terms of style is founded on a concept of value already evident in all the luxury commerce that flourished under Louis XIV's patronage. Value was not primarily about price and performance but was determined by intangible factors: it was a matter of aesthetics and elegance. It's not enough to offer customers a good product: you have to make them feel special by providing a hefty dose of emotion and drama along with the merchandise. The accessory initially rose to prominence as the most evident way of convincing women to want superfluous things and to change simply for the sake of change. Emma Bovary's precursors, women stuck in the provinces and dreaming of becoming as chic as that creature who became mythic just as soon as couture came into existence, the Parisienne. First, high fashion must advertise. Without advertising, la mode simply cannot exist. Without advertising, who would think to buy a Rolex rather than an ordinary watch? Only advertising can guarantee band recognition on a scale large enough to support an industry. Second, in the case of high fashion, the familiar adage is worth a thousand words is certainly true. And finally, nothing sells fashion more effectively than that heady mixture: sex and celebrity. Ads must create a lifestyle; consumers are looking for a brand that suggests the universe to which they aspire. Any truly innovative concept is only as good as its marketing campaign. In Paris you spend your money with so much more pleasure and contentment than in cities where you live almost in complete solitude, surrounded by your wealth but deprived of all amusement.

Low productivity meant that most people could afford only the means of subsistence, and the resulting conditions of mass poverty further limited the expansion of production through a failure of demand. Low productivity restricted the division of labour because a large majority of the workforce was needed to produce food for the minority of non-food producers. This restriction impeded social differentiation in general, and the development and transmission of society's 'stock of knowledge' was rarely the province of specialized institutions. Technical knowledge in particular was transmitted orally, through informal networks often based on kinship or affinity, and various institutionalized forms of 'learning by doing. These modes of transmission favoured a conservative particularism in technology, which often associated the perpetuation of existing practices with respect for tradition in general and even with the maintenance of ethnic or other forms of collective identity.

Historians, theorists, and critics of contemporary art do not directly study the proliferation of non-art images and things in contemporary society, nor do they examine from a sociological or anthropological point of view the interactions of modern people with art. They do not need to because advertising, fashion, celebrities, television, tattoos, toys, comics, pornography, politics, iPhones, and stuff in general, as well as all the many modes of beholding and possessing are already the content of so much elite contemporary art. The images, thing, and practices have already been filtered and framed by art, absorbed into artworks whose autonomy - unlike the autonomy of the premodern works - remains unchallenged. The main task of the art historian of the modern and the contemporary is to justify the value of those works. The paradoxical result is that the art history of the present has nothing to say about mass culture that art itself doesn't already tell us. So-called mass or popular culture ought to be art history's topic, but it proves too difficult to grasp. The image-surfaces enfolding us will not take on density; they melt or disintegrate too quickly, such that art is everywhere but nowhere. How should art history, with its specialized conceptual toolbox, solve the puzzle of entertainment, when society itself has two or more minds about everything, admiring, for example, Hollywood movies that break box-office records on their first weekend and at the same time revering Vincent van Gogh because he was unappreciated in his own time - and yet not knowing exactly what, if anything, differentiates a painting by van Gogh from a well-crafted movie.

mind and breath (or life energy) are closely connected. Influencing the one means influencing the other. When we are upset, we breathe faster. When we are calm, our breathing slows down. Yogins understood this early on and invented a battery of techniques for controlling the breath in order to control the mind. These techniques are called prānāyāma, which is widely translated as “breath control.” The literal meaning of this Sanskrit term is “lengthening of the life energy.” This is accomplished through breathing rhythmically and slowly and through the special yogic practice of prolonged retention of the breath, either before or after inhalation. In Patanjali’s eightfold path, breath control constitutes the fourth limb. He did not describe or prescribe any specific technique, and elaboration was left to the adepts of Hatha-Yoga many centuries later. They, like most other Tantric adepts, were eager to explore the prāna-maya-kosha, or the “etheric body,” and its subtle energetic environment. By contrast, most contemporary schools of Hatha-Yoga ignore prāna and prānāyāma, just as they ignore the mental disciplines and spiritual goals, and instead promote a plethora of physical postures (āsana). This emphasis is problematical, as it has led to an unfortunate reductionism and distortion of the traditional yogic heritage. The gradual re-inclusion of prānāyāma into contemporary Hatha-Yoga, however, is very promising, because this practice sooner or later leads to an experiential encounter with prāna, which is distinct from mere oxygen. According to Yoga, we are meant to live a full 120 years. Since we take 21,600 breaths every day, the total number of breath in our lifetime will be 946,080,000 breaths. This may seem like a lot, but we also know that life goes by very quickly. Therefore it makes sense to want our every breath count, and Yoga makes this possible. 53 Cultivating Wisdom WISDOM ARISES IN US whenever the quality of sattva grows stronger in the mind. Sattva, which literally means “being-ness,” is one of three primary qualities (guna) of creation. The other two qualities are rajas (the dynamic principle) and tamas (the principle of inertia). These primary qualities underlie absolutely everything that is other than the superconscious Spirit, which is pure Awareness. According to Yoga and Sāmkhya, they are the behavioral modes of prakriti, often translated as “Nature” but standing for the universe in all its dimensions. Together, in various mixtures, they shape all forms at whatever level of existence, material and mental. Only at the transcendental level of prakriti—which is called prakriti-pradhāna or “creatrix foundation”—do the three qualities exist in perfect balance. As soon as this primordial balance is disturbed, the process of creation sets in, beginning with the most subtle (mental) manifestations and terminating with the material realm. Sattva represents the principle of lucidity or transparency, as it manifests in and through wisdom. Just as the moon, which has no atmosphere, oceans, or vegetation, reflects the light of the sun, so sattva reflects the super-conscious Spirit

To make a Secondary World inside which the green sun will be credible, commanding Secondary Belief, will probably require labour and thought, and will certainly demand a special skill, a kind of elvish craft. Few attempt such difficult tasks. But when they are attempted and in any degree accomplished then we have a rare achievement of Art: indeed narrative art, story- making in its primary and most potent mode.

The mystics of both schools, who preach the creed of sacrifice, are germs that attack you through a single sore: your fear of relying on your mind. They tell you that they possess a means of knowledge higher than the mind, a mode of consciousness superior to reason—like a special pull with some bureaucrat of the universe who gives them secret tips withheld from others. The mystics of spirit declare that they possess an extra sense you lack: this special sixth sense consists of contradicting the whole of the knowledge of your five. The mystics of muscle do not bother to assert any claim to extrasensory perception: they merely declare that your senses are not valid, and that their wisdom consists of perceiving your blindness by some manner of unspecified means. Both kinds demand that you invalidate your own consciousness and surrender yourself into their power. They offer you, as proof of their superior knowledge, the fact that they assert the opposite of everything you know, and as proof of their superior ability to deal with existence, the fact that they lead you to misery, self-sacrifice, starvation, destruction.

It’s all about really considering and celebrating the things you own, rather than thoughtlessly consuming. Surround yourself with items you love and you’ll always be reminded of the little things that make you special and distinct.

The Emory researchers who identified the four phases of meditation found that when meditators slip out of the focused attention of the TPN and into Mind Wandering, the DMN activates. The wandering mind of the DMN has a “me” orientation, focusing on the self. It may flit from what’s going on at the moment (“Is that a mosquito buzzing?”) to future worries (“I’m nervous about next week’s exam”) to the past (“I’m so mad at my brother Jim for calling me a sissy at my fifth birthday party”). The precuneus contributes to both self-referential focus and episodic memory. Disturbing memories are played and replayed. The idle brain defaults to what is bothering us, both recent and long-past events. These egocentric musings of the wandering mind form the fabric of our sense of self. When you quiet your TPN in meditation, you open up a big empty space in consciousness. For a few moments, the brain is quiet, and you feel inner peace. Then the engine starts revving. The DMN kicks in, bringing with it a cascade of worries and random thoughts. You’re doing 2,000 RPM in Park, but going nowhere. And it gets worse. The DMN has a rich neural network connecting it with other brain regions. Through this, it busily starts recruiting other brain regions to go along with its whining self-absorption. It commandeers the brain’s CEO, the prefrontal cortex. This impairs executive functions like memory, attention, flexibility, inhibition, planning, and problem-solving. 2.5. Nerves from the Default Mode Network reach out to communicate with many other parts of the brain. The DMN also recruits the insula, a region that integrates information from other parts of the brain. It has special neurons triggered by emotions that we feel toward other people, such as resentment, embarrassment, lust, and contempt. We don’t just think negative thoughts; we feel them emotionally too. At this stage, the meditator isn’t just wallowing in a whirlwind of self-centered thoughts. The DMN has taken the brain’s CEO hostage, while through the insula it starts replaying all the slights, insults, and disappointments we’ve experienced in our relationships. The quiet meditative space we experienced just a few moments before has been destroyed. This drives meditators absolutely nuts. No sooner do they achieve nirvana, the still, quiet place of Bliss Brain, than the DMN serves up a smorgasbord of self-absorbed fantasies. It pulls us into negative emotional states—then drags the rest of the brain along behind it. The DMN. Hmm . . . that acronym reminds me of something: “the DeMoN.” The DMN is the demon that robs me of the inner peace I’m seeking through meditation

The top 1% of the world’s wealthy control more than 50% of all wealth, according to Credit Suisse’s global wealth report. In the United States, the 1% own more wealth than the bottom 90%. The number of millionaires in the world has tripled in the decades since 2000. And the amount of the world’s wealth controlled by the bottom 50% of the global population? Under 3%. These inequalities are more than numbers. They are fuel for high emotions and mass social change. They have led to the rise of populist political movements and propelled a variety of unlikely candidates into power. The difference between the top 1% and all the rest gets our attention. So much for money. Let’s now consider something infinitely more valuable: happiness. Specifically, the happiness found in Bliss Brain. Here we also find huge inequalities. Historically, Bliss Brainers are a tiny percentage of the population. Few even attempt the journey to enlightenment, and of those who seek Nirvana, even fewer attain it. When a rare spiritual genius, such as Jesus or Buddha, reached that pinnacle, the event was so significant that it changed the entire course of world history. WITHDRAWING FROM EVERYDAY LIFE The lives of the great spiritual masters of history inspired others to follow their example. But like the saints, these aspirants could not reach enlightenment in the everyday world, with its demons and distractions. So for thousands of years, those committed to the spiritual path went to special places such as hermitages, wilderness retreats, monasteries, and convents. They exiled themselves from ordinary society in order to pursue nonordinary states of consciousness. They couldn’t achieve Bliss Brain amid the hubbub of society, so they turned their backs on it. The rest of society stayed in ordinary consciousness, driven by the desires and demons of the Default Mode Network (DMN). In my book Mind to Matter, I call this survival orientation “Caveman Brain.” It’s hard to find Bliss Brain when surrounded by Caveman Brain, and pulling yourself out of that environment and into a sacred space is usually a prerequisite for enlightenment. What percentage of the population undertook the journey? No census of enlightenment seekers is possible, but one proxy is the number entering religious seclusion. In the early 1300s, England had a monastic population of about 22,000, with another 10,000 in other religious occupations.

CHAPTER 4 THE ONE PERCENT The top 1% of the world’s wealthy control more than 50% of all wealth, according to Credit Suisse’s global wealth report. In the United States, the 1% own more wealth than the bottom 90%. The number of millionaires in the world has tripled in the decades since 2000. And the amount of the world’s wealth controlled by the bottom 50% of the global population? Under 3%. These inequalities are more than numbers. They are fuel for high emotions and mass social change. They have led to the rise of populist political movements and propelled a variety of unlikely candidates into power. The difference between the top 1% and all the rest gets our attention. So much for money. Let’s now consider something infinitely more valuable: happiness. Specifically, the happiness found in Bliss Brain. Here we also find huge inequalities. Historically, Bliss Brainers are a tiny percentage of the population. Few even attempt the journey to enlightenment, and of those who seek Nirvana, even fewer attain it. When a rare spiritual genius, such as Jesus or Buddha, reached that pinnacle, the event was so significant that it changed the entire course of world history. WITHDRAWING FROM EVERYDAY LIFE The lives of the great spiritual masters of history inspired others to follow their example. But like the saints, these aspirants could not reach enlightenment in the everyday world, with its demons and distractions. So for thousands of years, those committed to the spiritual path went to special places such as hermitages, wilderness retreats, monasteries, and convents. They exiled themselves from ordinary society in order to pursue nonordinary states of consciousness. They couldn’t achieve Bliss Brain amid the hubbub of society, so they turned their backs on it. The rest of society stayed in ordinary consciousness, driven by the desires and demons of the Default Mode Network (DMN). In my book Mind to Matter, I call this survival orientation “Caveman Brain.” It’s hard to find Bliss Brain when surrounded by Caveman Brain, and pulling yourself out of that environment and into a sacred space is usually a prerequisite for enlightenment. What percentage of the population undertook the journey? No census of enlightenment seekers is possible, but one proxy is the number entering religious seclusion. In the early 1300s, England had a monastic population of about 22,000, with another 10,000 in other religious occupations.

No one ever addressed God in prayer thus: '0 God, thou knowest that I am the architect of my own fortunes and the determiner of my own destiny. Thou mayest indeed do something to help me in the securing of my purposes after I have determined upon them. But my heart is my own, and thou canst not intrude into it; my will is my own, and thou canst not bend it. When I wish thy aid, I will call on thee for it. Meanwhile, thou must await my pleasure.' Men may reason somewhat like this; but that is not the way they pray. All men assume the religious attitude, then, when they pray. But many men box up, as it were, this attitude in their prayer, and shutting it off from their lives with the Amen, rise from their knees to assume a totally different attitude, if not of heart, then at least of mind. They pray as if they were dependent on God's mercy alone; they reason -- perhaps they even live -- as if God, in some of his activities at least, were dependent on them. The Calvinist is the man who is determined to preserve the attitude he takes in prayer in all his thinking, in all his feeling, in all his doing. That is to say, he is the man who is determined that religion in its purity shall come to its full rights in his thinking, and feeling, and living. This is the ground of his special mode of thought, by reason of which he is called a Calvinist; and as well of his special mode of acting in the world, by reason of which he has become the greatest regenerating force in the world. Other men are Calvinists on their knees; the Calvinist is the man who is determined that his intellect, and heart, and will shall remain on their knees continually, and only from this attitude think, and feel, and act. Calvinism is, therefore, that type of thought in which there comes to its rights the truly religious attitude of utter dependence on God and humble trust in his mercy alone for salvation.

Scientists made a number of breakthroughs that forever changed the economics of farming. Chemists figured out how to turn petrochemicals into nitrogen fertilizers that made soil more fertile. New pesticides wiped out insects that for centuries had made it impossible to grow thousands of acres of the same crop at one time. Farmers weren’t so much dependent on the rain or sun as they were on their relationship with their local chemical dealers. Buddy Wray was the face of this new mode of farming. He helped farmers do the two things necessary for modernization: get big and get specialized. They raised huge volumes of one crop—in this case chicken—and they did it with increasingly high costs and sophisticated equipment. Getting big and getting specialized made farmers more dependent on outside corporations like Tyson. In 1940 farmers bought only about 34 percent of the inputs like fuel and feed that they needed to run their farm. They produced the rest themselves. By the time Buddy Wray was knocking on doors and visiting farmers in the early 1960s, farmers bought about 63 percent of their inputs. As farms became more dependent on the outside economy, they also became more productive. Aggregate farm output rose by 54 percent between 1940 and 1962, even as farm inputs rose by just 4 percent.

... on account of the highly logical character of usual mathematical language the following question naturally represents itself: Suppose that an intuitionist mathematical construction has been carefully described by means of words, and then, the introspective character of the mathematical construction being ignored for a moment, its linguistic description is considered by itself and submitted to a linguistic application of a principle of classical logic. Is it then always possible to perform a languageless mathematical construction finding its expression in the logico liguistic figure in question? After careful examination one answers this question in the affirmative (if one allows for the inevitable inadequacy of language as a mode of description) as far as the principles of contradiction and syllogism are concerned; but in the negative (except in special cases) with regard to the principle of the excluded third ....

If you have an opportunity to make someone feel special and cared for, why not take it?

It's like any time a white friend suggests Korean barbecue. Or when I see a Food Network special where some tattooed white dude with a nineteenth-century-looking beard-and-mustache combo introduces viewers to this kimchi al pastor bánh mì monstrosity he peddles from a food truck that sends out location tweets. It's like when white people tell me how much they love kimchee and bull-go-ghee, and the words just roll off their tongues as if there exists nothing irreconcilable between the two languages. It's like, don't touch my shit. It's difficult to articulate because I know it's not rational. But as a bilingual immigrant from Korea, as someone who code-switches between Korean and English daily while running errands or going to the supermarket, not to mention the second-nature combination of the languages that I'll speak with my parents and siblings, switching on and switching off these at times unfeasibly different sounds, dialects, grammatical structures? It's fucking irritating. I don't want to be stingy about who gets to enjoy all these fermented wonders -- I'm glad the stigma around our stinky wares is dissolving away. But when my husband brings me a plate of food he made out of guesswork with a list of ingredients I've curated over the years of my burgeoning adulthood with the implicit help of my mother, my grandmother, and my grandmother's mother who taught me the patience of peeling dozens of garlic cloves in a sitting with bare hands, it puts me in snap-me-off-a-hickory-switch mode.

Network connectivity Books, magazines, and other materials are delivered directly to your Kindle via its built-in network connectivity. If your Kindle offers both Wi-Fi and 3G connectivity, use Wi-Fi whenever possible for faster downloads. You can connect to a Wi-Fi network at home or at hotspots around the world. To view available Wi-Fi networks, tap the Menu button and select Settings. On the Settings page, select Wi-Fi Networks and the name of the network you want to use. If you see a lock symbol next to the network name, it requires a password. Tap the Rescan button to recheck for available Wi-Fi networks. Please note that your Kindle does not support connecting to ad hoc (or peer-to-peer) Wi-Fi networks. Your Kindle will recognize Wi-Fi networks with a WPS compatible router. To connect via WPS, from your Kindle select the wireless network you want to use. Next, press the WPS button on your router, then select the WPS button on your Kindle during the Wi-Fi setup process. Once you have successfully connected to a network, the Wi-Fi status indicator will display the network's signal strength. Kindle Paperwhite 3G models use the same technology as cell phones, so they are dependent on cellular coverage areas. By default, a 3G device will automatically connect to a 3G network. If there isn't sufficient 3G signal strength, it will connect to a slower GPRS or EDGE network. Your Kindle automatically turns off 3G when you connect using Wi-Fi. If you disconnect from a Wi-Fi network or move out of Wi-Fi range, your Kindle will automatically switch back to 3G. To turn wireless off, tap the Menu button and select Settings, then toggle Airplane Mode on. Any periodical downloads or other pending updates that require a wireless connection will occur the next time you turn it back on. Turning on Airplane Mode disables both 3G and Wi-Fi connections. Special Offers and Sponsored Screensavers For Kindle with Special Offers devices, you will receive Special Offers and Sponsored Screensavers that display only on the Home screen or screensaver—not within a book. Note that Special Offers and Sponsored Screensavers are not available in all countries. Screensaver When your device is sleeping, a Special Offer will be displayed on your screensaver. To

present he was serving as an advisor in Venezuela, where a new free port for freight interchanges was being planned. Bill's company, Routing Inc., specialized in computer-controlled automatic equipment for transferring freight from one mode of transport to another.

J. C. Ryle[69] (1816-1900) wrote the following: “For many centuries there has prevailed in the Churches of Christ a strange, and to my mind, an unwarrantable mode of dealing with this word ‘Israel.’ It has been interpreted in many passages of the Psalms and Prophets as if it meant nothing more than Christian believers. Have promises been held out to Israel? Men have been told continually that they are addressed to Gentile saints. Have glorious things been described as laid up in store for Israel? Men have been incessantly told that they describe the victories and triumphs of the Gospel in Christian Churches. The proofs of these things are too many to require quotation. No man can read the immense majority of commentaries and popular hymns without seeing this system of interpretation to which I now refer. Against that system I have long protested, and I hope I shall always protest as long as I live.”[70] He continued saying: “The word ‘Israel’ is used nearly seven hundred times in the Bible. I can only discover three senses in which it is used. First, it is one of the names of Jacob, the father of the twelve tribes; a name specially given to him by God. Second, it is a name given to the ten tribes which separated from Judah and Benjamin in the days of Rehoboam and became a distinct kingdom. This kingdom is often called Israel in contradistinction to the kingdom of Judah. Thirdly and lastly, it is a name given to the whole Jewish nation, to all members of the twelve tribes which sprang from Jacob and were brought out of Egypt into the land of Canaan. This is by far the most common signification of the word in the Bible...That Israel, which God has scattered and will yet gather again, is the whole Jewish nation.

For with the ordering and immobilizing of feet, legs, hands, arms, trunk, and head in the traditional lotus posture,9 with the regulation of the breath, the methodical stilling of the thoughts and unification of the mind through special modes of concentration, with the development of control over the emotions and strengthening of the will, and with the cultivation of a profound silence in the deepest recesses of the mind—in other words, through the practice of zazen—there are established the optimum preconditions for looking into the heart-mind and discovering there the true nature of existence.

Among primitive peoples we often find that closely connected groups living under exactly similar conditions develop sharply differentiated fashions, by means of which each group establishes uniformity within, as well as difference without the prescribed set. On the other hand, there exists a wide-spread predilection for importing fashions from without, and such foreign fashions assume a greater value within the circle, simply because they did not originate there. [...] Because of their external origin, these imported fashions create a special and significant form of socialization, which arises through mutual relation to a point without the circle. It sometimes appears as though social elements, just like the axes of vision, converge best at a point that is not too near. The currency, or more precisely the medium of exchange among primitive races, often consists of objects that are brought in from without. [...] Paris modes are frequently created with the sole intention of setting a fashion elsewhere. This motive of foreignness, which fashion employs in its socializing endeavors, is restricted to higher civilization, because novelty, which foreign origin guarantees in extreme form, is often regarded by primitive races as an evil. [...] The savage is afraid of strange appearances; the difficulties and dangers that beset his career cause him to scent danger in anything new which he does not understand and which he cannot assign to a familiar category. Civilization, however, transforms this affectation into its very opposite. Whatever is exceptional, bizarre, or conspicuous, or whatever departs from the customary norm, exercises a peculiar charm upon the man of culture, entirely independent of its material justification. The removal of the feelings of insecurity with reference to all things new was accomplished by the progress of civilization.

The following are all foods you should feel welcome to eat freely (unless, of course, you know they bother your stomach): Alliums (Onions, Leeks, Garlic, Scallions): This category of foods, in particular, is an excellent source of prebiotics and can be extremely nourishing to our bugs. If you thought certain foods were lacking in flavor, try sautéing what you think of as that “boring” vegetable or tofu with any member of this family and witness the makeover. Good-quality olive oil, sesame oil, or coconut oil can all help with the transformation of taste. *Beans, Legumes, and Pulses: This family of foods is one of the easiest ways to get a high amount of fiber in a small amount of food. You know how beans make some folks a little gassy? That’s a by-product of our bacterial buddies chowing down on that chili you just consumed for dinner. Don’t get stuck in a bean rut. Seek out your bean aisle or peruse the bulk bin at your local grocery store and see if you can try for three different types of beans each week. Great northern, anyone? Brightly Colored Fruits and Vegetables: Not only do these gems provide fiber, but they are also filled with polyphenols that increase diversity in the gut and offer anti-inflammatory compounds that are essential for disease prevention and healing. Please note that white and brown are colors in this category—hello, cauliflower, daikon radish, and mushrooms! Good fungi are particularly anti-inflammatory, rich in beta-glucans, and a good source of the immune-supportive vitamin D. Remember that variety is key here. Just because broccoli gets a special place in the world of superfoods doesn’t mean that you should eat only broccoli. Branch out: How about trying bok choy, napa cabbage, or an orange pepper? Include a spectrum of color on your plate and make sure that some of these vegetables are periodically eaten raw or lightly steamed, which may have greater benefits to your microbiome. Herbs and Spices: Not only incredibly rich in those anti-inflammatory polyphenols, this category of foods also has natural digestive-aid properties that can help improve the digestibility of certain foods like beans. They can also stimulate the production of bile, an essential part of our body’s mode of breaking down fat. Plus, they add pizzazz to any meal. Nuts, Seeds, and Their Respective Butters: This family of foods provides fiber, and it is also a good source of healthy and anti-inflammatory fats that help keep the digestive tract balanced and nourished. It’s time to step out of that almond rut and seek out new nutty experiences. Walnuts have been shown to confer excellent benefits on the microbiome because of their high omega-3 and polyphenol content. And if you haven’t tasted a buttery hemp seed, also rich in omega-3s and fantastic atop oatmeal, here’s your opportunity. Starchy Vegetables: These hearty vegetables are a great source of fiber and beneficial plant chemicals. When slightly cooled, they are also a source of something called resistant starch, which feeds the bacteria and enables them to create those fantabulous short-chain fatty acids. These include foods like potatoes, winter squash, and root vegetables like parsnips, beets, and rutabaga. When was the last time you munched on rutabaga? This might be your chance! Teas: This can be green, white, or black tea, all of which contain healthy anti-inflammatory compounds that are beneficial for our microbes and overall gut health. It can also be herbal tea, which is an easy way to add overall health-supportive nutrients to our diet without a lot of additional burden on our digestive system. Unprocessed Whole Grains: These are wonderful complex carbohydrates (meaning fiber-filled), which both nourish those gut bugs and have numerous vitamins and minerals that support our health. Branch out and try some new ones like millet, buckwheat, and amaranth. FOODS TO EAT IN MODERATION

At the very beginning of the poetic argument, we entered the world of Job’s inner torment through the great death wish poem that takes up all of Chapter 3. These first thirty seven lines of God’s response to Job constitute a brilliantly pointed reversal, in structure, image, and theme, of that initial poem of Job’s. Perhaps the best way to sense the special weight of disputation over theodicy is to observe that it is cast in the form of a clash between two modes of poetry, one kind spoken by man and, however memorable, appropriate to the limitations of his creaturely condition, the other kind of verse a poet of genius could persuasively imagine God speaking…. Perhaps the finest illustration of this nice match of meaning and imagery between the two poems is the beautiful counterbalance between the most haunting of Job’s lines wishing for darkness and the most exquisite of God’s lines affirming light. Job, one recalls, tried to conjure up an eternal starless night: “Let its twilight stars go dark, / let it hope for light in vain, / and let it not see the eyelids of the dawn” (3:9). God, near the beginning of His first discourse, evokes the moment when creation was completed in an image that has become justly famous in its own right but that is also, it should be observed, a counterimage to 3:9: “When the morning stars sang together, / and all the sons of God shouted for joy” (verse 7). That is, instead of a night with no twilight stars, with no glimmer of dawn, the morning stars of creation exult. The emphasis in this line on song and shouts of joy also takes us back to the poem of Chapter 3, which began with a triumphant cry on the night of conception—a cry Job wanted to wish away—and proceeded to a prayer that no joyous exclamation come into that night (3:7).

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The Lessons of the Past  Ancient strategists provide us with modes of thinking and practical guidance that we can use in the present.  First, any area, no matter how dominated by thoughtless effort, can be transformed by the application of tactics. Try to use special forces at special times and in special ways.  Second, understand that plans must change. Learn to recognize the fluid nature of reality and be aware that any strategy must constantly adapt to that reality. The most brilliant plans are those that spring into being in the action-response dynamic of the moment.  Third, preparation is the heart of strategic capability. Whether you’re running a household or a billion-dollar business, training, discipline, hard work, and sound planning are the foundations of strategic reserves, which are necessary for many kinds of maneuvers. If you have no reserves, you have no strategy.  Fourth, know your opponents. You can gain astonishing leverage if you know the preparations and capabilities of your opponents. A combination of surprise and superb tactical execution can allow you to defeat an opponent with twice your strength.  Fifth, be bold; seize your fortune. The greatest challenge in strategic thinking is getting started.

By now it is a ready-made cliché—the rock star dying young, whether by excess, by accident, or by suicide. For some, it’s part of the act, macabre performance art, a final song. This last mode, suicide, can be elusive. In fact, it almost always is. It might masquerade as excess—reckless, immoderate drug use. There is subintentioned suicide too. The person may simultaneously wish to live and die. No special effort is made to stay alive, but none is made to keep living, either outcome perfectly acceptable.

According to the teachings of the Buddha and the Indian commentaries, however, such direct seeing of emptiness is precisely what happens in meditative equipoise from the path of seeing onward upon the self-termination of conceptual analysis once its objects are seen through, just as in the familiar example of a fire dying down without firewood. Therefore, when the special irreversible certainty that is the actual freedom from all discursiveness and reference points is directly realized and experienced, without any reference points, what object would be left for any analysis or any mode of apprehending anything?

Throughout history there have been populations that have lived in desperation, and none of them have resorted to the intentional targeting and murder of children as an officially practiced and widely praised mode of achieving political ends. When extremist elements of otherwise legitimate liberation movements such as the Republican Sinn Fein have committed such atrocities, their actions have been unconditionally condemned by the civilized world, and their political objectives have been discredited by their vile crimes. This is not so with the Palestinians. Once upon a time there was a special place in the lowest depths of hell for anyone who would intentionally murder a child. Now that place is in the pantheon of Palestinian heroes. Now that behavior is legitimized as ‘armed struggle’ against Israeli ‘occupation’ by, among others, the United Nations General Assembly, the UN Human Rights Commission, and the European Union. Since the Iranian Revolution of 1979 and the rise of Hamas in 1987, the campaign to destroy Israel has taken on an ugly, fanatic religious tone. Holy obligation reinforces (and is replacing) Palestinian nationalism as the motivation for committing terrorist murder. As we have seen the secular, ‘moderate’ factions of the Palestinian nationalist movement (such as Abbas’s Fatah Party) will shrink into insignificance, and is replaced by terrorist Islamic factions such as Hamas and Islamic Jihad. Hamas receives financial and material support from the same sources as al Qaeda, and from al Qaeda directly. Islamic Jihad receives financial and material support from Iran, directly and through Hezbollah. These are the same international criminal entities that wage religion-based terror war against the United States. They do it for the same reason and by the same means: to make Islam supreme in the world, by the sword or the suicide bomb.

While this signifier can be difficult to pin down with precision, it can clearly be heard in the records of Duane Eddy and many other guitarists of the period. It usually involves a relatively nondistorted electric guitar timbre articulated with a strong attack and a melody played on the lower strings. Reverberation is ubiquitous, and almost equally common were echo, amplifier tremolo, and use of the guitar’s vibrato bar. This overall guitar sound is often called a Fender sound, but that is a bit misleading, since Gretsch guitars were equally specialized for the purpose, and many other brands were also used. What makes the twang guitar interesting in topical terms is that it not only signified the western topic but also was key to a linked set of genres that intersect one another in complex ways: western, spy, and surf. Because these were all signified by overlapping musical features and in turn resemble one another in some of their broader connotations, we could speak of a twang guitar continuum: a range of topics that coalesced only shortly before psychedelia and were cognate with it in a variety of ways. Philip Tagg and Bob Clarida point out that the twang guitar, often in a minor mode with a flat seventh, was a common factor between spaghetti western and Bond/spy scores in the late 1950s and early 1960s. I would add surf guitar to the list, with its sonic experimentation and general relationship to fun, escape, and exoticism: “[The twang guitar] probably owes some of its immediate success as a spy sound to its similarity with various pre-rock ‘Viennese intrigue’ sounds like Anton Karas’s Third Man zither licks (1949). But in the 1962–64 period that produced The Virginian (1962), Dr. No (1963) and Leone’s A Fistful of Dollars (1964), steely Fender guitar was well on its way to becoming an all-purpose excitement/adventure timbre” (Tagg and Clarida 2003, 367).

The great irony of the debate about special treatment versus equal treatment for women, as Ginsburg noted, is that the “separate modes thesis” of the new legal feminists looks very much like “the old typology in which the female is classified in terms of passion and its bonds, the male in terms of reason and its distinctions.” And it was this typology of difference that had been used to justify the legal subordination of women until the 1970s. Most laws that drew an explicit distinction between men and women, as Ginsburg noted, did so ostensibly to protect women, or “benignly prefer” them. Laws prescribing the maximum number of hours women, but not men, could work; laws excluding women from “hazardous” occupations such as bartending; even laws requiring men but not women to serve on juries—all used the rhetoric of “separate but equal” to conceal their assumption that women could not fend for themselves.

The Utopians’ mode of thought has for a long time governed the Socialist ideas of the 19th century, and still governs some of them. Until very recently, all French and English Socialists did homage to it. The earlier German Communism, including that of Weitling, was of the same school. To all these, Socialism is the expression of absolute truth, reason and justice, and has only to be discovered to conquer all the world by virtue of its own power. And as an absolute truth is independent of time, space, and of the historical development of man, it is a mere accident when and where it is discovered. With all this, absolute truth, reason, and justice are different with the founder of each different school. And as each one’s special kind of absolute truth, reason, and justice is again conditioned by his subjective understanding, his conditions of existence, the measure of his knowledge and his intellectual training, there is no other ending possible in this conflict of absolute truths than that they shall be mutually exclusive of one another.

For example, when we see how frequently the concept regel (foot) is used in Talmudic discussions of the laws of torts (regel is the damage caused by a domestic animal while walking, during its customary activities), it is plain that the Jewish thinkers of the past simply had a strong reluctance to coin obvious abstract concepts. Imagery concepts were used, then, as a matter of deliberate and conscious choice. They do not reflect a weak or primitive mode of thought. They are rather a special form of expression, marked by its own advantages and disadvantages. This Jewish conceptual structure is neither better nor worse, neither more advanced nor more backward than Western abstract conceptual thinking: it is a parallel development.

Cannelés," Rosie said. Little cakes with a dark, caramelized exterior. They had the shininess of a perfectly glazed donut, and even though Rosie had never had one- you had to have a special pan to make them, a cannelé mold- she knew the inside was supposed to be like custard. "Exactement!" Chef Petit said proudly. "You have had before?" "No," Rosie said, at exactly the same time Bodie said, "Yeah, of course. With Dominique Ansel." Good gravy. Of course Bodie was running around eating cannelés with the man who invented the Cronut. His real life was her Instagram feed. "Please, try." He shook the basket at them. Rosie grabbed one eagerly- it was warm, but not hot. "Cannelés are from Bordeaux, not Paris, but I thought, why not try?" Rosie bit into hers and felt the slight crispness from the caramelized sugar on the exterior give way to a soft interior that was, yes, almost exactly like custard. She could taste vanilla- real vanilla, she had no doubt she'd seen flecks of vanilla beans- and the richness of eggs and milk, and oh, it was just so much better than she'd expected it to be. The contrast between inside and outside was unreal, like a magic trick- a pastry with a secret.

Ten Principles of Jurisprudence Rights originate where existence originates. That which determines existence determines rights. Since it has no further context of existence in the phenomenal order, the universe is self-referent in its being and self-normative in its activities. It is also the primary referent in the being and the activities of all derivative modes of being. The universe is composed of subjects to be communed with, not objects to be used. As a subject, each component of the universe is capable of having rights. The natural world on the planet Earth gets its rights from the same source that humans get their rights: from the universe that brought them into being. Every component of the Earth community has three rights: the right to be, the right to habitat, and the right to fulfil its role in the ever-renewing processes of the Earth community. All rights are role-specific or species-specific, and limited. Rivers have river rights. Birds have bird rights. Insects have insect rights. Humans have human rights. Difference in rights is qualitative, not quantitative. The rights of an insect would be of no value to a tree or a fish. Human rights do not cancel out the rights of other modes of being to exist in their natural state. Human property rights are not absolute. Property rights are simply a special relationship between a particular human ‘owner’ and a particular piece of ‘property,’ so that both might fulfil their roles in the great community of existence. Since species exist only in the form of individuals, rights refer to individuals, not simply in a general way to species. These rights as presented here are based on the intrinsic relations that the various components of Earth have to each other. The planet Earth is a single community bound together with interdependent relationships. No living being nourishes itself. Each component of the Earth community is immediately or mediately dependent on every other member of the community for the nourishment and assistance it needs for its own survival. This mutual nourishment, which includes the predator-prey relationship, is integral with the role that each component of the Earth has within the comprehensive community of existence. In a special manner, humans have not only a need for but also a right of access to the natural world to provide for the physical needs of humans and the wonder needed by human intelligence, the beauty needed by human imagination, and the intimacy needed by human emotions for personal fulfilment.33

Soon after the West Coast Computer Faire, where we introduced the Apple II, a couple of other ready-to-use personal computers came out. One was the Radio Shack TRS-80, and the other was Commodore’s PET. These would become our direct competitors. But it was the Apple II that ended up kicking off the whole personal computer revolution. It had lots of firsts. Color was the big one. I designed the Apple II so it would work with the color TV you already owned. And it had game control paddles you could attach to it, and sound built in. That made it the first computer people wanted to design arcade-style games for, the first computer with sound and paddles ready to go. The Apple II even had a high-resolution mode where a game programmer could draw special little shapes really quickly. You could program every single pixel on the screen—whether it was on or off or what color it was—and that was something you could never do before with a low-cost computer. At first that mode didn’t mean a lot, but eventually it was a huge step toward the kinds of computer gaming you see today, where everything is high-res. Where the graphics can be truly realistic. The fact that it worked with your home TV made the total cost a lot lower than any competitors could do. It came with a real keyboard to type on—a normal keyboard—and that was a big deal. And the instant you turned it on, it was running BASIC in ROM.