Moving Violations Quotes

To be a woman is like becoming a prey, her every move watched by hungry predators. Every glance of man is a violation. No one is spared. No one. Not mother, not sister, not daughter. It is only fear of Dharma that keeps men in check.

She tried to tear herself away from him. The effort broke against his arms that had not felt it. Her fists beat against his shoulders, against his face. He moved one had, took her two wrists, pinned them behind her, under his arm, wrenching her shoulder blades. She twisted her head back. She felt his lips on her breast. She tore herself free…She fought like an animal. But she made no sound. She did not call for help. She heard the echoes of her blows in a gasp of his breath, and she knew that it was a gasp of pleasure…She felt the hatred and his hands; his hands moving over her body, the hands that broke granite. She fought the last convulsion. Then the sudden pain shot up, through her body, to her throat, and she screamed. Then she laid still. It was an act that could be performed in tenderness, as a seal of love, or in contempt, as a symbol of humiliation and conquest. It could be an act of a lover or the act of a soldier violating an enemy woman. He did it as an act of scorn. Not as love, but as defilement. And this made her still and submit…the act of a master taking shameful , contemptuous possession of her was the kind of rapture she had wanted…

Do you want me to reschedule, or can you move to your bedroom? I generally frown on cleaning around people while they're having sex. All sorts of potential OSHA violations.

His voice shifted into a sexual purr. “I love you. And I’ve waited a lifetime to be your lover. But you were too young, Lady.” She raised her head, her body stiff with dignity. “I wasn’t too young here, in the abyss.” Slowly, he continued moving around the altar. “Your body had been violated. Your mind had shattered. But even if that hadn’t been the case, you were still too young—even here in the abyss.

When those who are responsible for the leadership of State begin to move in villainous ways; when they begin to destroy the fabric of what it is that our nation is held together with; when they violate the Constitution of our nation and begin to do things that are false to our dreams and our hopes--it is incumbent upon every citizen by right, but also by responsibility, to challenge that administration, to raise their voice in vigorous dissent and to challenge the way in which the state is doing business. And those who fail to do that, should be charged with patriotic treason!

In an antique city-state, or a modern municipality, shame is the penalty for the violation of ethics—making things more symmetric. Banishment and exile, or, worse, ostracism were severe penalties—people did not move around voluntarily and considered uprooting a horrible calamity. In larger organisms like the mega holy nation-state, with a smaller role for face-to-face encounters, and social roots, shame ceases to fulfill its duty of disciplinarian.

I’m sorry I moved in on your date. It was a total violation of bro code, and for that, I’m offering you one free swing at me. Just make sure to stay away from my nose, because I’ve broken that motherfucker way too many times and I’m scared one day it won’t heal right.

Jupiter's fly-by had been carried out with impeccable precision. Like a ball on a cosmic pool table, Discovery had bounced off the moving gravitational field of Jupiter, and had gained momentum from the impact. Without using any fuel, she had increased her speed by several thousand miles an hour. Yet there was no violation of the laws of mechanics; Nature always balances her books, and Jupiter had lost exactly as much momentum as Discovery had gained. The planet had been slowed down - but as its mass was a sextillion times greater than the ship's, the change in its orbit was far too small to be detectable. The time had not yet come when Man could leave his mark upon the Solar System.

In America access is always about architecture and never about human beings. Among Israelis and Palestinians, access was rarely about anything but people. While in the U.S. a wheelchair stands out as an explicitly separate experience from the mainstream, in the Israel and Arab worlds it is just another thing that can go wrong in a place where things go wrong all the time.

I’ve never violated any woman.” “Have you killed?” He paused at that, before reaching into the wardrobe to move aside her spare day gown. “Once or twice. The men deserved it, I assure you.

Sebastian: I have to say something to you. You don't have to respond. You don't have to tell me anything. All you need to do is listen while I clear something up. When did we meet? At six? Seven? Lena: Eight. We moved into this house when I was eight, and you were outside, in the backyard throwing a football with your dad. Sebastian: Yeah, that's right. You were out on this balcony watching me. Lena: You saw that? Sebastian: I saw you. I also heard your dad telling you to get your butt back in the house and start unpacking. I think you responded by telling him unpacking boxes violated child labor laws. That's when I fell in love with you.

On the road, he was alive, vibrant, moving. It didn’t afford the freedom of a jet plane flying through a clear sky, but a highway offered something almost as profound, an entry into the secret regions of the earth where towns with foreign, unrecallable names were violated once, then forgotten for all time.

The idea that humiliation is some capital crime of the spirit is a fiction. The sentences we hand down for losing control and succumbing to physical limits in life are arbitrary acts of self-loathing. All human beings have bodies that define their existence and which can veto the best-laid plans of the mind and soul.

Bragging about yourself violates norms of modesty and politeness - and if you were really competent, your work would speak for itself.

I feel him beside me, hear the even sound of his breathing, smell the delicious saltiness of his skin. I have missed him. I move to face him, and that’s when the pain reminds me that I’ve recently been stabbed. I bury my face in the pillow, but it doesn’t quite muffle my yelp. “Emma?” Galen says groggily. I feel his hand in my hair, stroking the length of it. “Don’t move, angelfish. Stay on your stomach. I’ll go tell Rachel you’re ready for more pain medicine.” Immediately I disobey and turn my face up to him. He shakes his head. “I’ve recently learned where your stubbornness comes from.” I grimace/smile. “My mom?” “Worse. King Antonis. The resemblance is uncanny.” He leans down and presses his lips to mine and all too quickly springs back up. “Now, be a good little deviant and stay put while I go get more pain meds.” “Galen,” I say. “Hmmm?” “How bad am I hurt?” He caresses the outline of my cheek. His touch could disintegrate me. “Hurt at all is bad enough for me.” “Yeah, but you’ve always been a baby about this stuff.” I grin at his faux offense. “Your mother says it’s only a flesh wound. She’s been treating it.” “Mom is here?” “She’s downstairs. Uh…You should know that Grom is here, too.” Grom left the tribunal and headed for land? Did that mean it all ended badly? Well, even worse than my getting impaled? An urgent need to know everything about everything shimmies through me. “Whoa. Sit. Talk. Now.” He laughs. “I will, I promise. But I want to make you comfortable first.” “Well, then, you need to come over here and switch places with the bed.” A blush fills my cheeks, but I don’t care. I need him. All of him. It feels like forever since we’ve talked like this, just me and him. But talking usually doesn’t last long. Lips were made for other things, too. And Galen is especially good at the other things. He walks back and squats by the bed. “You have no idea how tempting that is.” It seems like the violet of his eyes gets darker. It’s the color they get when he has to pull away from me, when we’re about to violate a bunch of Syrena laws if we don’t stop. “But you’re not well enough to…” He runs a hand through his hair. “I’ll go get Rachel. Then we can talk.” I’m a little surprised that his argument didn’t begin with “But the law…” That is what has stopped us in the past. Now the only thing that appears to be stopping us is my stabby condition. What’s changed? And why am I not excited about it? I used to get so frustrated when he would pull away. But a small part of me loved that about him, his respect for the law and for the tradition of his people. His respect for me. Respect is a hard thing to come by when picking from among human boys. Is that respect gone? And is it my fault?

In this country, lesbianism is a poverty-as is being brown, as is being a woman, as is being just plain poor. The danger lies in ranking the oppressions. The danger lies in failing to acknowledge the specificity of the oppression. The danger lies in attempting to deal with oppression purely from a theoretical base. Without an emotional, heartfelt grappling with the source of our own oppression, without naming the enemy within ourselves and outside of us, no authentic, non-hierarchical connection among oppressed groups can take place. When the going gets rough, will we abandon our so-called comrades in a flurry of racist/heterosexist/what-have-you panic? To whose camp, then, should the lesbian of color retreat? Her very presence violates the ranking and abstraction of oppression. Do we merely live hand to mouth? Do we merely struggle with the "ism" that's sitting on top of our heads? The answer is: yes, I think first we do; and we must do so thoroughly and deeply. But to fail to move out from there will only isolate us in our own oppression- will only insulate, rather than radicalize us.

We heard of this woman who was out of control. We heard that she was led by her feelings. That her emotions were violent. That she was impetuous. That she violated tradition and overrode convention. That certainly her life should not be an example to us. (The life of the plankton, she read in this book on the life of the earth, depends on the turbulence of the sea) We were told that she moved too hastily. Placed her life in the stream of ideas just born. For instance, had a child out of wedlock, we were told. For instance, refused to be married. For instance, walked the streets alone, where ladies never did, and we should have little regard for her, even despite the brilliance of her words. (She read that the plankton are slightly denser than water) For she had no respect for boundaries, we were told. And when her father threatened her mother, she placed her body between them. (That because of this greater heaviness, the plankton sink into deeper waters) And she went where she should not have gone, even into her sister's marriage. And because she imagined her sister to be suffering what her mother had suffered, she removed her sister from that marriage. (And that these deeper waters provide new sources of nourishment) That she moved from passion. From unconscious feeling, allowing deep and troubled emotions to control her soul. (But if the plankton sinks deeper, as it would in calm waters, she read) But we say that to her passion, she brought lucidity (it sinks out of the light, and it is only the turbulence of the sea, she read) and to her vision, she gave the substance of her life (which throws the plankton back to the light). For the way her words illuminated her life we say we have great regard. We say we have listened to her voice asking, "of what materials can that heart be composed which can melt when insulted and instead of revolting at injustice, kiss the rod?" (And she understood that without light, the plankton cannot live and from the pages of this book she also read that the animal life of the oceans, and hence our life, depends on the plankton and thus the turbulence of the sea for survival.) By her words we are brought to our own lives, and are overwhelmed by our feelings which we had held beneath the surface for so long. And from what is dark and deep within us, we say, tyranny revolts us; we will not kiss the rod.

I am not from here, my hair smells of the wind and is full of constellations and I move about this world with a healthy disbelief and approach my days and my work with vaporous consequence a touch that is translucent but can violate stone.

They are coming and they will speak to us all.  Their message will terrify us to our core.  Only then will we act! “We must move now to save ourselves and our dear planet.  We owe it to those who placed life here.  We were supposed to be stewards.  Instead, we have been rapists of mother earth.

The Gift Time wants to show you a different country. It's the one that your life conceals, the one waiting outside when curtains are drawn, the one Grandmother hinted at in her crochet design, the one almost found over at the edge of the music, after the sermon. It's the way life is, and you have it, a few years given. You get killed now and then, violated in various ways. (And sometimes it's turn about.) You get tired of that. Long-suffering, you wait and pray, and maybe good things come-maybe the hurt slackens and you hardly feel it any more. You have a breath without pain. It is called happiness. It's a balance, the taking and passing along, the composting of where you've been and how people and weather treated you. It's a country where you already are, bringing where you have been. Time offers this gift in its millions of ways, turning the world, moving the air, calling, every morning, "Here, take it, it's yours.

I have some misgivings about the popular question, "What would Jesus do?" It seems to me slightly presumptuous to imagine we know what Jesus would do on any occasion, given the startling ways he turned the law to his own profound purposes, violated conventional expectations, reframed the commandments, and upended class-based notions of human worth. "What did Jesus do?" on the other hand, seems like a useful question to keep raising ... And perhaps even more pertinent might be "What is Jesus doing?" How is the one who promised to be with us always in the Holy Spirit - blowing where it will , poured out on all humankind - moving among us and within us?

So our next move is to take the entire civil rights struggle – problem – into the United Nations and let the world see that Uncle Sam is guilty of violating the human rights of 22 million Afro-Americans right down to the year of 1964 and still has the audacity or the nerve to stand up and represent himself as the leader of the free world?

Grant’s postwar fame didn’t spare him the bane of his father-in-law’s glaring presence. After he and Julia settled into their Georgetown home, Colonel Dent had no qualms about moving in with them, forcing the victorious Union general to tolerate under his roof a cranky, unrepentant rebel who pontificated about the North violating southern rights.

That is the greatest sin of all. You can make money under the table and move ahead, but you are forbidden to make secretaries under the sheets. He has dumped several party members for violating his personal moral standards. If something is leaked to the press, the bigmouth will be tracked down and punished. Scandals aren't public scandals if you get there before you enemies do.

Defriending in't just unrecognized by some social oversight, it's protected by its own protocol, a code of silence. Demanding an explanation wouldn't just be undignified; it would violate the whole tacit contract on which friendship is founded. The same thing that makes friendship so valuable is what makes it so tenuous: it is purely voluntary. You enter into it freely, without the imperatives of biology or the agenda of desire. [...] Laura Kipnis's book Against Love: A Polemic includes a harrowing eight0page inventory of things people are not allowed to do because they're in romantic relationships, from going out without saying where you're going or when you'll be back to wearing that idiotic hat. But your best friend can move across the country without asking you.

She soon learned that to survive atrocity is to be made an honorary consul to a republic of pain. There existed unspoken protocols governing how she was expected to suffer. Total breakdown, a failure to grieve graciously, was a violation of those rules. But so was the absence of suffering, so was outright forgiveness.What she and others like her were allowed was a kind of passive bereavement, the right to pose for newspaper photographs holding framed pictures of their dead relations in their hands, the right to march in boisterous but toothless parades, the right to call for an end to bloodshed as though bloodshed were some pest or vagrant who could be evicted or run out of town. As long as she adhered to those rules, moved within those margins, she remained worthy of grand, public sympathy.

The risks to our nation are increasing, rather than decreasing, every minute we turn a blind eye to China’s theft of billions of dollars’ worth of intellectual property and technology; to years of piracy and copyright law violations; to the CCP’s closed economy, the artificial valuation of its own currency, its relentless political influencing operations; and so much more. As we continue to turn a blind eye, our nation moves closer to losing its independence and its freedom.

Ideologically mindfulness serves very well the neoliberal-capitalist’s construction of reality which softly dictates that one must deny the roots of personal and social issues. We are manipulated into the self-repair mode, but what is actually broken is the system. Therein, the problem we face is our own selves and not a world based on oppressive values which leave us feeling oppressed and powerless. You must be meditation 24/7 for the rest of your life to deny that meditation alone won’t house the homeless, will not end contemporary social and physical apartheid. It will not provide free health care to all in the community and it will end social exclusion. Said that, yes, you might feel that you are feeling less anxious, but only because you are being ‘drugged’ and you are being denied your full humanity. We need to feel more, sympathise more and act moved by our love for humanity – those who are outside of ourselves. Here’s something that you will not find in a self-help book that might help you: the problem is the oppressive system and not you. It is the system that violates us by imposing since birth to us that there is one way to be and feel human. And it involves heavily looking good, competing against others and to compete against your own self – the system says that we must be functional machines to fulfil the system’s need. Our body is controlled and our minds, our being controlled via instruments of normalisation such as self-help books and mindfulness meditation.

In three studies, gender expert Jennifer Berdahl found that sexual harassment isn’t primarily motivated by sexual desire: Women who meet feminine standards of beauty don’t experience the most harassment. Instead, “it is motivated primarily by a desire to punish gender-role deviants and, therefore, is directed at women who violate feminine ideals.” Women who were “assertive, dominant, and independent” faced the most harassment, particularly in male-dominated organizations. Sexual harassment, she concludes, is mostly targeted toward “uppity women.

My conclusions, on this point, are as follows: when the Law Commission says committal of judgment debtors is an anomaly that cannot be justified and should be abolished; when it is common cause that there is a general international move away from imprisonment for civil debt, of which the present committal proceedings are an adapted relic; when such imprisonment has been abolished in South Africa, save for its contested form as contempt of court in the magistrate's court; when the clauses concerned have already been interpreted by the Courts as restrictively as possible, without their constitutionally offensive core being eviscerated; when other tried and tested methods exist for recovery of debt from those in a position to pay; when the violation of the fundamental right to personal freedom is manifest, and the procedures used must inevitably possess a summary character if they are to be economically worthwhile to the creditor, then the very institution of civil imprisonment, however it may be described and however well directed its procedures might be, in itself must be regarded as highly questionable and not a compelling claimant for survival.

Evelyn?” one asked. “Yeah,” I said, waving a hand dismissively and moving to walk past them. Lend always hung his keys on a ring near the door. I’d get those, and—” “You’re under arrest for violating statute one point one of the International Paranormal Control Charter.” I stopped. “Wait, seriously? Seriously? You guys are here to arrest me?” I started laughing. Wow, you so picked the wrong day. Come back next week, okay?” Before I could move one of them shoved a shiny silver Taser at me; the last thought that went through my head before I collapsed, shaking on the ground, was that, bleep, being tased really sucked.

It took me almost two thousand miles in the woods to see I had to do some hard work that wasn’t simply walking—that I needed to begin respecting my own body’s boundaries. I had to draw clear lines. Ones that were sound in my mind and therefore impermeable, and would always, no matter where I walked, protect me. Moving forward, I wanted rules. First—when I felt unsafe I’d leave, immediately. The first time, not the tenth time. Not after a hundred red flags smacked in wind violently, clear as trail signs pointing the way to SNAKES. Not after I’d been bitten—the violation. If I wasn’t interested, I would reject the man blatantly.

Modern life favors work, social engagement, travel, and the development of a career over the needs of home. We're expected to override the complaints of the soul for stability and security, so that we can move without hindrance into an exciting and fulfilling future. We see homesickness as a childish malady, inappropriate in the mature adult, who needs to keep home in perspective and become increasingly independent. But the soul always complains when it has been slighted, and the emotional sicknesses associated with modern life show that the spirit of home has been violated. Aimlessness, boredom, and irresponsibility are common problems, and they may be traced back to a loss of home. All signs indicate that our society is suffering from profound homesickness. The soul's need for home has to do not only with shelter and a house, but with more subtle forms, like the feeling that one is living in the right place, being around people who offer a sense of belonging, doing work that is truly appropriate, feeling maternally protected and enlivened by the natural world, and belonging to a nation and a world community. These larger sources of home ask for our attention and commitment, but they also have gifts for the heart, and each one of them contribute to the enchantment of everyday existence.

Taggart finally broke the pattern. "Can you at least explain why?" Jane growled. God, she hated being outnumbered. This was like riding herd on her little brothers, only worse because "I'll beat you if you do" wasn't an acceptable answer. "First rule of shooting a show on Elfhome." She grabbed Hal and made him face each of the two newbies so there was no way they could miss the mask of dark purple bruises across Hal's face. "Avoid getting 'The Face' damaged. Viewers don't like raccoon boys. Hal is out of production until the bruising can be covered with makeup. We've got fifty days and a grocery list of face-chewing monsters to film. We have to think about damage control." "Second rule!" She let Hal go and held up two fingers. "Get as much footage as possible of the monster before you kill it. People don't like looking at dead monsters if you don't give them lots of time seeing it alive. Right now we have got something dark moving at night in water. No one has ever seen this before, so we can't use stock footage to pad. We blow the whistle and it will come out of the water and try to rip your face off – violating rule one – and then we'll have to kill it and thus break rule two." "Sounds reasonable," Taggart said. "Would we really have to kill it?" Nigel's tone suggested he equated it to torturing kittens. "If it's trying its damnest to eat you? Yes!" Jane cried.

Mostly I couldn't bear the indisputable lack of her, or the paltry notion that memory was all that eternal life really meant, and I spent too much time wondering where people got the fortitude or delusion to keep on moving past the static dead. Hope in the beginning feels like such a violation of the loss, and yet without it we couldn't survive.I had a friend who years before had lost her firstborn when he was an infant, and she told me one of the piercing consolations she received in her early grief was from a man who recognized the fierce loyalty one feels to the dead. "The real hell of this," he told her, "is that you're going to get through it." Like a starfish, the heart endures its amputation.

But as a Puerto Rican woman, she belonged to not one but two minority groups. New research suggests that her double minority status may have amplified the costs and the benefits of speaking up. Management researcher Ashleigh Rosette, who is African American, noticed that she was treated differently when she led assertively than were both white women and black men. Working with colleagues, she found that double minority group members faced double jeopardy. When black women failed, they were evaluated much more harshly than black men and white leaders of both sexes. They didn’t fit the stereotype of leaders as black or as female, and they shouldered an unfair share of the blame for mistakes. For double minorities, Rosette’s team pointed out, failure is not an option. Interestingly, though, Rosette and her colleagues found that when black women acted dominantly, they didn’t face the same penalties as white women and black men. As double minorities, black women defy categories. Because people don’t know which stereotypes to apply to them, they have greater flexibility to act “black” or “female” without violating stereotypes. But this only holds true when there’s clear evidence of their competence. For minority-group members, it’s particularly important to earn status before exercising power. By quietly advancing the agenda of putting intelligence online as part of her job, Carmen Medina was able to build up successes without attracting too much attention. “I was able to fly under the radar,” she says. “Nobody really noticed what I was doing, and I was making headway by iterating to make us more of a publish-when-ready organization. It was almost like a backyard experiment. I pretty much proceeded unfettered.” Once Medina had accumulated enough wins, she started speaking up again—and this time, people were ready to listen. Rosette has discovered that when women climb to the top and it’s clear that they’re in the driver’s seat, people recognize that since they’ve overcome prejudice and double standards, they must be unusually motivated and talented. But what happens when voice falls on deaf ears?

I am not of sound mind. I cannot seem to stop moving - as I write this I have clocked 7,000 miles by truck in the last thirty days and I am hunkered in a motel room high in the Rocky Mountains and yet no nearer to God. I seek roots, just so long as they can accommodate themselves to around seventy-five miles and hour and no unseemly whining about rest stops or sit down dinners. I am, I suspect, a basic American, a perpetual violation that loves the land and cannot kick the addiction of velocity. A person fated never to settle yet always seeking the place to settle. Like cocaine-powered athletes, lying presidents, Miss America, and the Internal Revenue Service, I am not a role model. I am always hungry.

We're all so happy you're feeling better, Miss McIntosh. Looks like you still have a good bump on your noggin, though," she says in her childlike voice. Since there is no bump on my noggin, I take a little offense but decide to drop it. "Thanks, Mrs. Poindexter. It looks worse than it feels. Just a little tender." "Yeah, I'd say the door got the worst of it," he says beside me. Galen signs himself in on the unexcused tardy sheet below my name. When his arm brushes against mine, it feels like my blood's turned into boiling water. I turn to face him. My dreams really do not do him justice. Long black lashes, flawless olive skin, cut jaw like an Italian model, lips like-for the love of God, have some dignity, nitwit. He just made fun of you. I cross my arms and lift my chin. "You would know," I say. He grins, yanks my backpack from me, and walks out. Trying to ignore the waft of his scent as the door shuts, I look to Mrs. Poindexter, who giggles, shrugs, and pretends to sort some papers. The message is clear: He's your problem, but what a great problem to have. Has he charmed he sense out of the staff here, too? If he started stealing kids' lunch money, would they also giggle at that? I growl through clenched teeth and stomp out of the office. Galen is waiting for me right outside the door, and I almost barrel into him. He chuckles and catches my arm. "This is becoming a habit for you, I think." After I'm steady-after Galen steadies me, that is-I poke my finger into his chest and back him against the wall, which only makes him grin wider. "You...are...irritating...me," I tell him. "I noticed. I'll work on it." "You can start by giving me my backpack." "Nope." "Nope?" "Right-nope. I'm carrying it for you. It's the least I can do." "Well, can't argue with that, can I?" I reach around for it, but he moves to block me. "Galen, I don't want you to carry it. Now knock it off. I'm late for class." "I'm late for it too, remember?" Oh, that's right. I've let him distract me from my agenda. "Actually, I need to go back to the office." "No problem. I'll wait for you here, then I'll walk you to class." I pinch the bridge of my nose. "That's the thing. I'm changing my schedule. I won't be in your class anymore, so you really should just go. You're seriously violating Rule Numero Uno." He crosses his arms. "Why are you changing your schedule? Is it because of me?" "No." "Liar." "Sort of." "Emma-" "Look, I don't want you to take this personally. It's just that...well, something bad happens every time I'm around you." He raises a brow. "Are you sure it's me? I mean, from where I stood, it looked like your flip-flops-" "What were we arguing about anyway? We were arguing, right?" "You...you don't remember?" I shake my head. "Dr. Morton said I might have some short-term memory loss. I do remember being mad at you, though." He looks at me like I'm a criminal. "You're saying you don't remember anything I said. Anything you said." The way I cross my arms reminds me of my mother. "That's what I'm saying, yes." "You swear?" "If you're not going to tell me, then give me my backpack. I have a concussion, not broken arms. I'm not helpless." His smile could land him a cover shoot for any magazine in the country. "We were arguing about which beach you wanted me to take you to. We were going swimming after school." "Liar." With a capital L. Swimming-drowning-falls on my to-do list somewhere below giving birth to porcupines. "Oh, wait. You're right. We were arguing about when the Titanic actually sank. We had already agreed to go to my house to swim.

Our inner lives must be lent a structure and our best thoughts reinforced to counter the continuous pull of distraction and disintegration. Religions have been wise enough to establish elaborate calendars and schedules. How free secular society leaves us by contrast. Secular life is not, of course, unacquainted with calendars and schedules. We know them well in relation to work, and accept the virtues of reminders of lunch meetings, cash-flow projections and tax deadlines. But it expects that we will spontaneously find our way to the ideas that matter to us and gives us weekends off for consumption and recreation. It privileges discovery, presenting us with an incessant stream of new information – and therefore it prompts us to forget everything. We are enticed to go to the cinema to see a newly released film, which ends up moving us to an exquisite pitch of sensitivity, sorrow and excitement. We leave the theatre vowing to reconsider our entire existence in light of the values shown on screen, and to purge ourselves of our decadence and haste. And yet by the following evening, after a day of meetings and aggravations, our cinematic experience is well on its way towards obliteration. We honour the power of culture but rarely admit with what scandalous ease we forget its individual monuments. We somehow feel, however, that it would be a violation of our spontaneity to be presented with rotas for rereading Walt Whitman.

I hide my books under the bed, and she hides hers in her lingerie, and once a year when Zeidy inspects the house for Passover, poking through our things, we hover anxiously, terrified of being found out. Zeidy even rifles through my underwear drawer. Only when I tell him that this is my private female stuff does he desist, unwilling to violate a woman’s privacy, and move on to my grandmother’s wardrobe. She is as defensive as I am when he rummages through her lingerie. We both know that our small stash of secular books would shock my grandfather more than a pile of chametz, the forbidden leavening, ever could. Bubby might get away with a scolding, but I would not be spared the full extent of my grandfather’s wrath.

The universe seeks equilibriums; it prefers to disperse energy, disrupt organisation, and maximise chaos. Life is designed to combat these forces. We slow down reactions, concentrate matter, and organise chemicals into compartments; we sort laundry on Wednesdays. "It sometimes seems as if curbing entropy is our quixotic purpose in the universe," James Gleick wrote. We live in the loopholes of natural laws, seeking extensions, exceptions, and excuses. The laws of nature still mark the outer boundaries of permissibility – but life, in all its idiosyncratic, mad weirdness, flourishes by reading between the lines. Even the elephant cannot violate the law of thermodynamics – although its trunk, surely, must rank as one of the most peculiar means of moving matter using energy.

It is also not as simple as saying that Christians accept the moral laws offered in the Old Testament, just not the ceremonial, cultic, dietary, or civil laws—because, as Old Testament scholar Martin Noth wrote, “Here in the Old Testament … there is no question of different categories of commandment, but only of the Will of God binding on Israel, revealed in a great variety of concrete requirements.” [24] Any differentiation of authority in terms of categories of Old Testament legal materials is foreign to the materials themselves. And no clear delineation along these lines is offered in the New Testament. It is also not as simple as saying Christians may not accept all the laws offered in the Old Testament, but we do seek to practice the principles behind them, as Gordon Wenham, among others, has suggested. [25] While this move is often compelling, other times the principles are not clear, and still other times they are clear but we cannot accept them as Christians. Consider the principle of collective responsibility and therefore collective punishment of the entire population of a town for its prevailing religious practices, or the principle that the “unclean” (like menstruating women) should be excluded from community.  If we say that Christians may not accept all the laws or the principles offered in the Old Testament, but we are committed to belief in the core character of God as revealed there, such as the idea that God is holy and demands holiness, this is better. But this does not resolve the question of whether all same-sex relationships violate the character of a holy God.

The Jewish doctrine of Marxism denies the noble goal of Nature and sets mass and dead weight of numbers in place of the eternal privilege of strength and power. It denies the value of personality in man, disputes the significance of nation and race, and deprives mankind of the essentials of its survival and civilization. As a foundation of the universe, Marxism would be the end of any order conceivable to man. The result of applying such a law could only be chaos. Destruction would be the only result for the inhabitants of this planet. If, through his Marxist faith, the Jew conquers the peoples of this world, his crown will be the death and destruction of all mankind. Earth would again move uninhabited through space as it did millions of years ago. Eternal Nature takes revenge for violation of her commandments.

One of the great myths about war is that there is a ground zero, a center stage, where the terrible forces unleashed by it can be witnessed, recounted, and replayed like the launching of a rocket. War is a human activity far too large to be contained in the experience of a single reporter in a single place and time in any meaningful way. When it comes, it happens to everyone. Everything is in its path. Yet this is the allure of war reporting, the chance of acquiring some personal mother lode of truth to beam back to the living rooms of a waiting nation. The fear that comes from reporting on a war is as much a fear of missing this mother load as it is of being injured or killed in battle, and it sets reporters apart from the people who have to fight wars. Soldiers have their own agonies to think about as a battle approaches. Missing the war is not generally one of them.

…There is some firm place in me which knows that what happened to Wally, whatever it was, whatever it is that death is as it transliterates us, moving us out of this life into what we can’t know, is kind. I shock myself, writing that. I know that many deaths are anything but gentle. I know people suffer terribly…I know many die abandoned, unseen, their stories unheard, their dignity violated, their human worth ignored. I suspect that the ease of Wally’s death, the rightness of it, the loving recognition which surrounded him, all made it possible for me to see clearly, to witness what other circumstances might obscure. I know, as surely as I know anything, that he’s all right now. And yet. And yet he’s gone, an absence so forceful it is itself a daily hourly presence. My experience of being with Wally… brought me to another sort of perception, but I can’t stay in that place, can’t sustain that way of seeing. The experience of knowing, somehow, that he’s all right, lifted in some kind process that turns at the heart of the world, gives way, as it must, to the plain aching fact that he’s gone. And doubt. And the fact that we can’t understand, that it’s our condition to not know. Is that our work in the world, to learn to dwell in such not-knowing? We need our doubt so as to not settle for easy answers. Not-knowing pushes us to struggle after meaning for ourselves…Doubt’s lesson seems to be that whatever we conclude must be provisional, open to revision, subject to correction by forces of change. Leave room, doubt says, for the unknowable, for what it will never quite be your share to see. Stanley Kunitz says somewhere that if poetry teaches us anything, it is that we can believe two completely contradictory things at once. And so I can believe that death is utter, unbearable rupture, just as I know that death is kind.

In other words, if an observer looks at another frame of reference (like a moving train), he or she will still see that the speed of light is the same even though that frame of reference is moving relative to it. It is because of this symmetry that our standard theory of light, or electromagnetism, cannot accommodate a varying speed of light in empty space. But when a wave of light moves in a different medium, such as glass, Lorentz symmetry is no longer preserved, and light can change speed relative to empty space. This was the essence of Joao's contention. It could be that there is a quantum effect on space-time that fundamentally violates Einstein's cherished Lorentz symmetry, resulting in a variation of the speed of light in the early universe. As it turns out, the shape of extra dimensions in string theory can indeed cause certain constants, including the speed of light, to vary throughout the space-time fabric.

When I Find It Difficult to Trust Him Trust in the Lord with all your heart, and lean not on your own understanding. PROVERBS 3:5 HAS YOUR HUSBAND ever done something you feel has violated your trust in him? It doesn’t have to be anything as terrible as infidelity. It could be financial irresponsibility, or some kind of lie or deception, or hurtful treatment of you, or a confidence he shared with someone else. Whatever it is, you can find yourself wary—always suspecting he may do the same thing again. Yet there must be trust in your marriage relationship or you can never move forward. Living in such a close relationship without trust is not living at all. It’s remarkably sad to not be able to trust the one we are supposed to trust the most. If this has happened to you, it must be remedied, rectified, and resolved. Only God can truly restore the kind of trust you need to have. If your husband has done something to lose your trust, pray that God will lead him to complete repentance. Pray also that your heart will be willing to forgive him. This can be especially hard if he is a repeat offender, but it is not too hard for God to work forgiveness in your heart if you are willing. Ask God to set you free of all anger, frustration, disappointment, fear, and resentment. The most important thing to do after you have prayed for your husband’s repentance and your forgiveness is to pray you will trust God to work a miracle in your husband’s heart and yours as well. You have to first decide that You will trust God with all your heart and not lean on your own understanding. Then He will enable you to trust your husband again. My Prayer to God LORD, I confess any time when I have lost faith in my husband and don’t have full trust in him. I know that is not the way You want me to live. Help us both to have faith in each other and not live in constant distrust, bracing ourselves for what violation of trust is going to happen next. Where my distrust is unfounded, I pray You would help me to see that and enable me to step out in trust of him again. Where my distrust is legitimate because he has truly violated that trust, I ask for a miracle of restoration. First of all, I pray You would lead my husband to total repentance. Bring him to his knees before You in confession so he can be restored. I pray he will be sincerely apologetic to me as well. Second, help me to forgive him so completely that I can trust him fully without reservation again. And last, but most important of all, help me to trust You with all my heart to rectify this situation. Work powerfully in my husband to make him trustworthy, and do a work in me to make me trusting. Help me to not depend on my own reasoning, but rather to depend on Your ability to transform us both. In Jesus’ name I pray.

Tris,” he says. “What did they do to you? You’re acting like a lunatic.” “That’s not very nice of you to say,” I say. “They put me in a good mood, that’s all. And now I really want to kiss you, so if you could just relax--” “I’m not going to kiss you. I’m going to figure out what’s going on,” he says. I pout my lower lip for a second, but then I grin as the pieces come together in my mind. “That’s why you like me!” I exclaim. “Because you’re not very nice either! It makes so much more sense now.” “Come on,” he says. “We’re going to see Johanna.” “I like you, too.” “That’s encouraging,” he replies flatly. “Come on. Oh, for God’s sake. I’ll just carry you.” He swings me into his arms, one arm under my knees and the other around my back. I wrap my arms around his neck and plant a kiss on his cheek. Then I discover that the air feels nice on my feet when I kick them, so I move my feet up and down as he walks us toward the building where Johanna works. When we reach her office, she is sitting behind a desk with a stack of paper in front of her, chewing on a pencil eraser. She looks up at us, and her mouth drifts open slightly. A hunk of dark hair covers the left side of her face. “You really shouldn’t cover up your scar,” I say. “You look prettier with your hair out of your face.” Tobias sets me down too heavily. The impact is jarring and hurts my shoulder a little, but I like the sound my feet made when they hit the floor. I laugh, but neither Johanna nor Tobias laughs with me. Strange. “What did you do to her?” Tobias says, terse. “What in God’s name did you do?” “I…” Johanna frowns at me. “They must have given her too much. She’s very small; they probably didn’t take her height and weight into account.” “They must have given her too much of what?” he says. “You have a nice voice,” I say. “Tris,” he says, “please be quiet.” “The peace serum,” Johanna says. “In small doses, it has a mild, calming effect and improves the mood. The only side effect is some slight dizziness. We administer it to members of our community who have trouble keeping the peace.” Tobias snorts. “I’m not an idiot. Every member of your community has trouble keeping the peace, because they’re all human. You probably dump it into the water supply.” Johanna does not respond for a few seconds. She folds her hands in front of her. “Clearly you know that is not the case, or this conflict would not have occurred,” she says. “But whatever we agree to do here, we do together, as a faction. If I could give the serum to everyone in this city, I would. You would certainly not be in the situation you are in now if I had.” “Oh, definitely,” he says. “Drugging the entire population is the best solution to our problem. Great plan.” “Sarcasm is not kind, Four,” she says gently. “Now, I am sorry about the mistake in giving too much to Tris, I really am. But she violated the terms of our agreement, and I’m afraid that you might not be able to stay here much longer as a result. The conflict between her and the boy--Peter--is not something we can forget.” “Don’t worry,” says Tobias. “We intend to leave as soon as humanly possible.

need to listen to my anger to know that I’ve had a boundary violated. I need to listen to my loneliness to know that I need to invest in deep relationships. I need to listen to my anxiety to know that I have an unresolved trauma that needs to heal. I need to listen to my depression to know that I need care for my heart’s deepest wounds. I need to listen to my fear to know that I may need to create safety. I need to listen to my stress and irritability to know that I’m out of balance and need rest or reprioritization. One common experience, however, keeps us all stuck. Instead of moving toward our pain and listening to the valuable messages it has for us, the vast majority of us move against or away from it. We ignore it, deny it, feel ashamed for feeling it, resent it, or attempt to numb, deflect, or dismiss it. We’ve been well taught to not listen to, or even feel, those yucky, hard feelings. Suck it up, buttercup. Be a man. Big girls don’t cry. Stop your whining or I’ll give you something to whine about! You can see why I believe we suffer from a very serious leprosy of the heart. And it’s killing us.

we compared a sampling of successful and unsuccessful fairy tales in the famous Brothers Grimm collection. Successful (widely known) fairy tales, such as Cinderella and Little Red Riding Hood, had just two or three counterintuitive violations. Unsuccessful ones (have you heard of the Donkey Lettuce?) had none, or in other cases, quite the opposite—they had far too many violations. Successful counterintuitive representations and stories were also likely to generate emotional responses, like fear, and encouraged additional inferences.25 These kinds of memory biases play an important role in religious belief.26 The extraordinary agents endemic to religions appear to possess a particularly evocative set of abilities not shared by ordinary beings. They can be invisible; they can see things from afar; they can move through physical objects. This minimal counterintuitiveness is memorable, giving these concepts an advantage in cultural transmission. These departures from common sense are systematic but not radical enough to rupture meaning completely. As Sperber has put it, these minimal counterintuitions are relevant mysteries: they are closely connected to background knowledge, but do not admit to a final interpretation.

Essay So many poems about the deaths of animals. Wilbur’s toad, Kinnell’s porcupine, Eberhart’s squirrel, and that poem by someone—Hecht? Merrill?— about cremating a woodchuck. But mostly I remember the outrageous number of them, as if every poet, I too, had written at least one animal elegy; with the result that today when I came to a good enough poem by Edwin Brock about finding a dead fox at the edge of the sea I could not respond; as if permanent shock had deadened me. And then after a moment I began to give way to sorrow (watching myself sorrowlessly the while), not merely because part of my being had been violated and annulled, but because all these many poems over the years have been necessary,—suitable and correct. This has been the time of the finishing off of the animals. They are going away—their fur and their wild eyes, their voices. Deer leap and leap in front of the screaming snowmobiles until they leap out of existence. Hawks circle once or twice around their shattered nests and then they climb to the stars. I have lived with them fifty years, we have lived with them fifty million years, and now they are going, almost gone. I don’t know if the animals are capable of reproach. But clearly they do not bother to say good-bye.

to look around. At first sight, the apartment was perfectly ordinary. He made a quick circuit of the living room, kitchenette, bathroom, and bedroom. The place was tidy enough, but with a few items strewn here and there, the sort of things that might be left lying around by a busy person—a magazine, a half-finished crossword puzzle, a book left open on a night table. Abby had the usual appliances—an old stove and a humming refrigerator, a microwave oven with an unpronounceable brand name, a thirteen-inch TV on a cheap stand, a boom box near a modest collection of CDs. There were clothes in her bedroom closet and silverware, plates, and pots and pans in her kitchen cabinets. He began to wonder if he’d been unduly suspicious. Maybe Abby Hollister was who she said she was, after all. And he’d taken a considerable risk coming here. If he was caught inside her apartment, all his plans for the evening would be scotched. He would end up in a holding cell facing charges that would send him back to prison for parole violation. All because he’d gotten a bug up his ass about some woman he hardly knew, a stranger who didn’t mean anything. He decided he’d better get the hell out. He was retracing his steps through the living room when he glanced at the magazine tossed on the sofa. Something about it seemed wrong. He moved closer and took a better look. It was People, and the cover showed two celebrities whose recent marriage had already ended in divorce. But on the cover the stars were smiling over a caption that read, Love At Last. He picked up the magazine and studied it in the trickle of light through the filmy curtains. The date was September of last year. He put it down and looked at the end tables flanking the sofa. For the first time he noticed a patina of dust on their surfaces. The apartment hadn’t been cleaned in some time. He went into the kitchen and looked in the refrigerator. It seemed well stocked, but when he opened the carton of milk and sniffed, he discovered water inside—which was just as well, since the milk’s expiration period had ended around the time that the People cover story had been new. Water in the milk carton. Out-of-date magazine on the sofa. Dust everywhere, even coating the kitchen counters. Abby didn’t live here. Nobody did. This apartment was a sham, a shell. It was a dummy address, like the dummy corporations his partner had set up when establishing the overseas bank accounts. It could pass inspection if somebody came to visit, assuming the visitor didn’t look too closely, but it wasn’t meant to be used. Now that he thought about it, the apartment was remarkable for what

Working independently, Baltimore and Temin discovered an enzyme found in retroviruses that could build DNA from an RNA template. They called the enzyme reverse transcriptase-"reverse" because it inverted the normal direction of information flow: from RNA back to DNA, or from a gene's message backward to a gene, thereby violating Crick's "central dogma" (that genetic information only moved from genes to messages, but never backward). Using reverse transcriptase, ever RNA in a cell could be used as a template to build its corresponding gene. A biologist could thus generate a catalog, or "library" of all "active" genes in a cell-akin to a library of books grouped by subject. There would be a library of genes for T cells and another for red blood cells, a library for neurons in the retina, for insulin-secreting cells of the pancreas, and so forth. By comparing libraries derived from two cells-a T cell and a pancreas cell, say-an immunologist could fish out genes that were active in one cell and not the other (e.g., insulin or the T cell receptor). Once identified, that gene could be amplified a millionfold in bacteria. The gene could be isolated and sequenced, its RNA and protein sequence determined, its regulatory regions identified; it could be mutated an inserted into a different cell to decipher the gene's structure and function. In 1984 this technique was deployed to clone the T cell receptor-a landmark achievement in immunology.

The largest and most rigorous study that is currently available in this area is the third one commissioned by the British Home Office (Kelly, Lovett, & Regan, 2005). The analysis was based on the 2,643 sexual assault cases (where the outcome was known) that were reported to British police over a 15-year period of time. Of these, 8% were classified by the police department as false reports. Yet the researchers noted that some of these classifications were based simply on the personal judgments of the police investigators, based on the victim’s mental illness, inconsistent statements, drinking or drug use. These classifications were thus made in violation of the explicit policies of their own police agencies. There searchers therefore supplemented the information contained in the police files by collecting many different types of additional data, including: reports from forensic examiners, questionnaires completed by police investigators, interviews with victims and victim service providers, and content analyses of the statements made by victims and witnesses. They then proceeded to evaluate each case using the official criteria for establishing a false allegation, which was that there must be either “a clear and credible admission by the complainant” or “strong evidential grounds” (Kelly, Lovett, & Regan,2005). On the basis of this analysis, the percentage of false reports dropped to 2.5%." Lonsway, Kimberly A., Joanne Archambault, and David Lisak. "False reports: Moving beyond the issue to successfully investigate and prosecute non-stranger sexual assault." The Voice 3.1 (2009): 1-11.

There are two reasons for white Christianity—churches, fellowships, ministries—to pursue solidarity rather than first seeking to become multiracial/ ethnic/ cultural. First, as we have already seen, racial segregation is less about separateness than about the material damages of our racially unjust society. It is possible to build a multiracial ministry that leaves structures of racism and white supremacy totally undisturbed. In fact, it is easy for multiracial churches to bend toward the comfort of white people rather than the well-being of people of color. Focusing on solidarity moves the focus away from shallow togetherness onto the priorities and flourishing of Christians of color. “White American Christians in our society,” writes Drew G. I. Hart, “must do something seemingly absurd and unnatural, yet very Christian in orientation: they must move decisively toward a counterintuitive solidarity with those on the margins. They must allow the eyes of the violated of the land to lead and guide them, seeking to have renewed minds no longer conformed to the patterns of our world.” 2 The second reason for making solidarity our goal is that every expression of white Christianity can pursue gospel reconciliation immediately. Rather than outsourcing this essential Christian vocation to multiracial churches or to congregations in urban or racially diverse regions, every white congregation can contribute to the unity of the body of Christ across lines of cultural division. In fact, given what we have observed about the particular injustices associated with racial whiteness, it’s not a stretch to say that white churches have a front-lines role in the spiritual battle for reconciliation.

I once overheard a Kohlberg-style moral judgment interview being conducted in the bathroom of a McDonald’s restaurant in northern Indiana. The person interviewed—the subject—was a Caucasian male roughly thirty years old. The interviewer was a Caucasian male approximately four years old. The interview began at adjacent urinals: INTERVIEWER: Dad, what would happen if I pooped in here [the urinal]? SUBJECT: It would be yucky. Go ahead and flush. Come on, let’s go wash our hands. [The pair then moved over to the sinks] INTERVIEWER: Dad, what would happen if I pooped in the sink? SUBJECT: The people who work here would get mad at you. INTERVIEWER: What would happen if I pooped in the sink at home? SUBJECT: I’d get mad at you. INTERVIEWER: What would happen if you pooped in the sink at home? SUBJECT: Mom would get mad at me. INTERVIEWER: Well, what would happen if we all pooped in the sink at home? SUBJECT: [pause] I guess we’d all get in trouble. INTERVIEWER: [laughing] Yeah, we’d all get in trouble! SUBJECT: Come on, let’s dry our hands. We have to go. Note the skill and persistence of the interviewer, who probes for a deeper answer by changing the transgression to remove the punisher. Yet even when everyone cooperates in the rule violation so that nobody can play the role of punisher, the subject still clings to a notion of cosmic justice in which, somehow, the whole family would “get in trouble.” Of course, the father is not really trying to demonstrate his best moral reasoning. Moral reasoning is usually done to influence other people (see chapter 4), and what the father is trying to do is get his curious son to feel the right emotions—disgust and fear—to motivate appropriate bathroom behavior.

According to Bartholomew, an important goal of St. Louis zoning was to prevent movement into 'finer residential districts . . . by colored people.' He noted that without a previous zoning law, such neighborhoods have become run-down, 'where values have depreciated, homes are either vacant or occupied by color people.' The survey Bartholomew supervised before drafting the zoning ordinance listed the race of each building's occupants. Bartholomew attempted to estimate where African Americans might encroach so the commission could respond with restrictions to control their spread. The St. Louis zoning ordinance was eventually adopted in 1919, two years after the Supreme Court's Buchanan ruling banned racial assignments; with no reference to race, the ordinance pretended to be in compliance. Guided by Bartholomew's survey, it designated land for future industrial development if it was in or adjacent to neighborhoods with substantial African American populations. Once such rules were in force, plan commission meetings were consumed with requests for variances. Race was frequently a factor. For example, on meeting in 1919 debated a proposal to reclassify a single-family property from first-residential to commercial because the area to the south had been 'invaded by negroes.' Bartholomew persuaded the commission members to deny the variance because, he said, keeping the first-residential designation would preserve homes in the area as unaffordable to African Americans and thus stop the encroachment. On other occasions, the commission changed an area's zoning from residential to industrial if African American families had begun to move into it. In 1927, violating its normal policy, the commission authorized a park and playground in an industrial, not residential, area in hopes that this would draw African American families to seek housing nearby. Similar decision making continued through the middle of the twentieth century. In a 1942 meeting, commissioners explained they were zoning an area in a commercial strip as multifamily because it could then 'develop into a favorable dwelling district for Colored people. In 1948, commissioners explained they were designating a U-shaped industrial zone to create a buffer between African Americans inside the U and whites outside. In addition to promoting segregation, zoning decisions contributed to degrading St. Louis's African American neighborhoods into slums. Not only were these neighborhoods zoned to permit industry, even polluting industry, but the plan commission permitted taverns, liquor stores, nightclubs, and houses of prostitution to open in African American neighborhoods but prohibited these as zoning violations in neighborhoods where whites lived. Residences in single-family districts could not legally be subdivided, but those in industrial districts could be, and with African Americans restricted from all but a few neighborhoods, rooming houses sprang up to accommodate the overcrowded population. Later in the twentieth century, when the Federal Housing Administration (FHA) developed the insure amortized mortgage as a way to promote homeownership nationwide, these zoning practices rendered African Americans ineligible for such mortgages because banks and the FHA considered the existence of nearby rooming houses, commercial development, or industry to create risk to the property value of single-family areas. Without such mortgages, the effective cost of African American housing was greater than that of similar housing in white neighborhoods, leaving owners with fewer resources for upkeep. African American homes were then more likely to deteriorate, reinforcing their neighborhoods' slum conditions.

Our political discourse has degenerated into anxieties about whether giving benefits to those people over there will take money out of the pockets of my kind of people over here, even when the changes are those from which we would all benefit." "The church is one of the few remaining institutions in the American scene that normalizes the effects of slavery, with most Christians preserving these segregated spaces in the interests of cultural comfort. Racially separate churches violate the interdependence that should characterize authentic Christian communities. Further, this individualism blocks churches from the blessings of gifts preserved in separate traditions. For example, segregated white churches celebrate the confessions and the rich legacies of the intellectual giants of the faith, but too often preach a weak and disembodied gospel that reduces spirituality to symbolism, and that separates material concerns from moral choices and the pursuit of righteousness." "Indeed, we have reached a sad state of affairs when we are all unwilling to be challenged when we go to church." "We should not move too quickly to a cheap reconciliation that forgets the past rather than honoring it as a clay vessel that contains a refined treasure bearing witness to the presence of Jesus at the margins. We need to make space for the histories of ethnic pain to be shared and revered among whites and all peoples of color, and to be instructed by them. That is, we need to understand how our past impinges on the present before we can move forward together toward our future. We cannot be who we are called to be unless we can gain access to the treasures of the gospel that have been preserved in the separate traditions of now segregated ethnic churches. We will not testify to the glory of God and the manifold riches of his mercy to the nations until we do.

Nobody chooses to experience trauma. Whether it’s a natural disaster, a devastating accident, or an act of interpersonal violence, trauma often leaves people feeling violated and absent a sense of control. Because of this, it’s vital that survivors feel a sense of choice and autonomy in their mindfulness practice. We want them to know that in every moment of practice, they are in control. Nothing will be forced upon them. They can move at a pace that works for them, and they can always opt out of any practice. By emphasizing self-responsiveness, we help put power back in the hands of survivors. The body is central to this process. Survivors need to know they won’t be asked to override signals from their body, but to listen to them—one way they’ll learn to stay in their window of tolerance. We can accomplish this, in part, through our selection of language. Rather than give instructions as declarations, we can offer invitations that increase agency. Here are a few examples: • “In the next few breaths, whenever you’re ready, I invite you to close your eyes or have them open and downcast” (as opposed to “Close your eyes”). • “You appeared to be hyperventilating at the end of that last meditation. Would you like to talk to me for a minute about it?” (versus “You looked terrified. I need to talk to you”). In all of our interactions, we can tailor our instructions to be invitations instead of commands. Another way to emphasize choice is to provide different options in practice. We can offer students and clients the choice to have their eyes open or closed, or to adopt a posture that works best for them (e.g., standing, sitting, or lying down). Any time we are offering different ways people can practice, we can also work to normalize any choice they make—one way is not superior to the other.17 While we can encourage people to stay through the duration of a meditation period, we also want them to know that leaving the room—especially if they are surpassing their window of tolerance—is an option that is always available to them.

As it turned out, Mary Jo White and other attorneys for the Sacklers and Purdue had been quietly negotiating with the Trump administration for months. Inside the DOJ, the line prosecutors who had assembled both the civil and the criminal cases started to experience tremendous pressure from the political leadership to wrap up their investigations of Purdue and the Sacklers prior to the 2020 presidential election in November. A decision had been made at high levels of the Trump administration that this matter would be resolved quickly and with a soft touch. Some of the career attorneys at Justice were deeply unhappy with this move, so much so that they wrote confidential memos registering their objections, to preserve a record of what they believed to be a miscarriage of justice. One morning two weeks before the election, Jeffrey Rosen, the deputy attorney general for the Trump administration, convened a press conference in which he announced a “global resolution” of the federal investigations into Purdue and the Sacklers. The company was pleading guilty to conspiracy to defraud the United States and to violate the Food, Drug, and Cosmetic Act, as well as to two counts of conspiracy to violate the federal Anti-kickback Statute, Rosen announced. No executives would face individual charges. In fact, no individual executives were mentioned at all: it was as if the corporation had acted autonomously, like a driverless car. (In depositions related to Purdue’s bankruptcy which were held after the DOJ settlement, two former CEOs, John Stewart and Mark Timney, both declined to answer questions, invoking their Fifth Amendment right not to incriminate themselves.) Rosen touted the total value of the federal penalties against Purdue as “more than $8 billion.” And, in keeping with what had by now become a standard pattern, the press obligingly repeated that number in the headlines. Of course, anyone who was paying attention knew that the total value of Purdue’s cash and assets was only around $1 billion, and nobody was suggesting that the Sacklers would be on the hook to pay Purdue’s fines. So the $8 billion figure was misleading, much as the $10–$12 billion estimate of the value of the Sacklers’ settlement proposal had been misleading—an artificial number without any real practical meaning, designed chiefly to be reproduced in headlines. As for the Sacklers, Rosen announced that they had agreed to pay $225 million to resolve a separate civil charge that they had violated the False Claims Act. According to the investigation, Richard, David, Jonathan, Kathe, and Mortimer had “knowingly caused the submission of false and fraudulent claims to federal health care benefit programs” for opioids that “were prescribed for uses that were unsafe, ineffective, and medically unnecessary.” But there would be no criminal charges. In fact, according to a deposition of David Sackler, the Department of Justice concluded its investigation without so much as interviewing any member of the family. The authorities were so deferential toward the Sacklers that nobody had even bothered to question them.

According to folk belief that is reflected in the stories and poems, a being who is petrified man and he can revive. In fairy tales, the blind destructiveness of demonic beings can, through humanization psychological demons, transformed into affection and love of the water and freeing petrified beings. In the fairy tale " The Three Sisters " Mezei de-stone petrified people when the hero , which she liked it , obtain them free . In the second story , the hero finding fairy , be petrified to the knee , but since Fairy wish to marry him , she kissed him and freed . When entering a demonic time and space hero can be saved if it behaves in a manner that protects it from the effects of demonic forces . And the tales of fortune Council hero to not turn around and near the terrifying challenges that will find him in the demon area . These recommendations can be tracked ancient prohibited acts in magical behavior . In one short story Penina ( evil mother in law ) , an old man , with demonic qualities , sheds , first of two brothers and their sister who then asks them , iron Balot the place where it should be zero as chorus, which sings wood and green water . When the ball hits the ground resulting clamor and tumult of a thousand voices, but no one sees - the brothers turned , despite warnings that it should not , and was petrified . The old man has contradictory properties assistants and demons . Warning of an old man in a related one variant is more developed - the old man tells the hero to be the place where the ball falls to the reputation of stones and hear thousands of voices around him to cry Get him, go kill him, swang with his sword , stick go ! . The young man did not listen to warnings that reveals the danger : the body does not stones , during the site heroes - like you, and was petrified . The initiation rite in which the suffering of a binding part of the ritual of testing allows the understanding of the magical essence of the prohibition looking back . MAGICAL logic respectful direction of movement is particularly strong in relation to the conduct of the world of demons and the dead . From hero - boys are required to be deaf to the daunting threats of death and temporarily overcome evil by not allowing him to touch his terrible content . The temptation in the case of the two brothers shows failed , while the third attempt brothers usually releases the youngest brother or sister . In fairy tales elements of a rite of passage blended with elements of Remembrance lapot . Silence is one way of preventing the evil demon in a series of ritual acts , thoughts Penina Mezei . Violation of the prohibition of speech allows the communication of man with a demon , and abolishes protection from him . In fairy tales , this ritual obligations lost connection with specific rituals and turned into a motive of testing . The duration of the ban is extended in the spirit of poetic genre in years . Dvanadestorica brothers , to twelve for saving haunted girls , silent for almost seven years, but eleven does not take an oath and petrified ; twelfth brother died three times , defeat the dragon , throw an egg at a crystal mountain , and save the brothers ( Penina Mezei : 115 ) . Petrify in fairy tales is not necessarily caused by fear , or impatience uneducated hero . Self-sacrificing hero resolves accident of his friend's seemingly irrational moves, but he knows that he will be petrified if it is to warn them in advance , he avoids talking . As his friend persuaded him to explain his actions , he is petrified ( Penina Mezei : 129 ) . Petrified friends can save only the blood of a child , and his " borrower " Strikes sacrifice their own child and revives his rescuers . A child is a sacrificial object that provides its innocence and purity of the sacrificial gift of power that allows the return of the forces of life.

No dumping allowed. Trespassers will be violated.” I used to laugh every time I drove by the sign. This wasn’t a homemade sign. It was a professionally made metal sign posted by a city in Oklahoma (I won’t tell you which one). It was even the fancy kind with fluorescent letters that could be easily seen at night. But those

EMOTIONAL SHAME BINDS Our emotions are the core of our basic power. Two of the major functions they serve in our psychic life are: 1. They monitor our basic needs, telling us of a need, loss or satiation. Without our emotional energy, we would not be aware of our most fundamental needs. 2. They give us the fuel or energy to act. I like to hyphenate the word “emotion.” An e-motion is energy in motion. This energy moves us to get what we need. When our basic needs are being violated, our anger moves us to fight or run.

For 19th century Americans, proud of their new democracy, elections were sacred, and violation of the ballot box was "a crime of the darkest dye," as the Alta California newspaper put it. The box that the vigilantes seized had a secret compartment to hold extra ballots, which could be released into the main compartment by moving a hidden panel. At least 10,000 people turned out at a mass meeting to listen to speeches and view the "amazing false-bottomed ballot box." The sacrilegious object, permanently displayed in the Committee of Vigilance's headquarters, a sandbagged building on Sacramento Street known as Fort Gunnybags, became the movement's icon. Membership in the group swelled to as many as 8,000 men, the largest vigilante movement in U.S. history.

Homer % relating them in a divinely infpired manner (grOgar'^^o^O' ^^^^ ^^^^ thofc who have often finned, and committed the greateft crimes^ are punifhed for their offences according to the fmgle will of Jupiter, and are deprived of life together with* their wives and children'. Ho further informs u<^, that Jupiter firfl of all accompliflies this punishment, and in a manner exempt and unapparent ta all; but Minerva in* the fecond place, being fubfervient to and cooperating with the paternal providence of Jupiter : for, as Orpheus fays, " fhe is the powerful queen of the intelledt of Saturnian Jove *." The fame poet like-wife adds, •* that his brain who violates leagues and oaths flows on the ground like wine." In confequence, therefore, of thi? violation, fueh men fubjedt themfelves to juftice, and render themfelves adapted to punifhment^ Hence the violation of leagues and oaths is eipecially perpetrated by thofe who, prior to this, have dcferved the vengeance of the Gods, who juftly govern mortal affairs^ and thus punifh former crimes. But fuch are iaid to be moved, and led forth into energy by the Gods themfelves : not that the Gods render men who are to be puniflied impious and unjuft, but as calling into energy thofe that are adapted to the perpetration of fuch-like a6lions, that by once energizing according to their inward habit^ and producing Vnto light the progeny of depraved actions with which they are pregnant, they may become worthy of punifhment.

Others again participate ©f paffions impaffively, others with mediocrity of pafF^on, and others with perfe6l paflivity. But all things are moved by the Gods, according to their refpedive aptitudes. So that the violation of oaths did not proceed from Jupiter and Minerva, but from Pandarus and the Trojans. This a61ion however is fufpended from the Gods, as being the forerunner of ' See the loth Book. juflice. 1<)0 INTRODUCTION TO ROOKS II. AND III. OF TIIK REPUBLIC: juftice, and as preparing thofc by whom it was perpetrated for the perfed: punifhment of their guilt.

activities at the schools, marriages, and people who had moved in or moved away. She knew the names and ages of most of the townspeople, what they did for a living, whether they were children or had children, when they were ill or doing well. She asked about them, cared about them, and he told her everything he could without violating any of his vows. She remembered it all. It was only natural, he supposed, that Mary became attached to the people in town, even from a third-party perspective. Her close

While never violating our uniqueness, we move together, united in heart and soul. Our greatness is unleashed in the context of community. When we move together, God is most perfectly revealed in us.

following the movement of thinking, a woman escapes the confinement of identity, moving into the open of language. The most temporary membranes serve as shelter. Amongst these membranes, speaking begins, plays its tenuous continuities near and in spite of the accreted institutions that compel anyone to obey, violate and buy, to be situated by identity’s grid. But

Supercapitalism has triumphed as power has shifted to consumers and investors. They now have more choice than ever before, and can switch ever more easily to better deals. And competition among companies to lure and keep them continues to intensify. This means better and cheaper products, and higher returns. Yet as supercapitalism has triumphed, its negative social consequences have also loomed larger. These include widening inequality as most gains from economic growth go to the very top, reduced job security, instability of or loss of community, environmental degradation, violations of human rights abroad, and a plethora of products and services pandering to our basest desires. These consequences are larger in the United States than in other advanced economies because America has moved deeper into supercapitalism. Other economies, following closely behind, have begun to experience many of the same things. Democracy is the appropriate vehicle for responding to such social consequences. That’s where citizen values are supposed to be expressed, where choices are supposed to be made between what we want for ourselves as consumers and investors, and what we want to achieve together. But the same competition that has fueled supercapitalism has spilled over into the political process. Large companies have hired platoons of lobbyists, lawyers, experts, and public relations specialists, and devoted more and more money to electoral campaigns. The result has been to drown out voices and values of citizens. As all of this has transpired, the old institutions through which citizen values had been expressed in the Not Quite Golden Age—industry-wide labor unions, local citizen-based groups, “corporate statesmen” responding to all stakeholders, and regulatory agencies—have been largely blown away by the gusts of supercapitalism. Instead of guarding democracy against the disturbing side effects of supercapitalism, many reformers have set their sights on changing the behavior of particular companies—extolling them for being socially virtuous or attacking them for being socially irresponsible. The result has been some marginal changes in corporate behavior. But the larger consequence has been to divert the public’s attention from fixing democracy. 1

When women speak up, they run the risk of violating that gender stereotype, which leads audiences to judge them as aggressive. Voice

 Accountability for the actions of our employees. Recognizing that most police officers are dedicated and hard working in very difficult situations, we will move decisively against those officers who violate the trust they have been given.

Every time we decide to use our power to influence others, particularly if we`re gleeful and hasty, we damage the relationship. We move from enjoying a healthy partnership based on trust and mutual respect to establishing a police state that requires constant monitoring.

THE SIMMERING STRATEGIC CLASH IN U.S.-CHINA RELATIONS—(Stratfor.com, January 20, 2011): . . . Beijing is compelled by its economic development to seek military tools to secure its vital supply lines and defend its coasts, the historic weak point where foreign states have invaded. With each Chinese move to push out from its narrow geographical confines, the United States perceives a military force gaining in ability to block or interfere with U.S. commercial and military passage and access in the region. This violates a core American strategic need—command of the seas and global reach.

Just a simple premise, back in San Diego DUI Lawyer arrested for drunk Style, this time in the direction of DUI and DWI generally unwanted, then little effect of alcohol is considered a leading progressive life. Americans in the second half of the US states, the sin just because the rules and stricter drunk driving laws more quickly hold. In addition, the results of all DUI lawyers in reality very difficult drive under the influence towards an unattainable production, to begin in San Diego that idea. The crime of DUI evaluation Provide always stops short of energy, but in reality because of traffic law enforcement to detect beautiful website, or you attack affects themselves can take to throw noted "checkpoints drinking water.” In some cases, the federal government said, but if you can do it in your own direction. Perhaps many car hit the rear part of the food as a result, the impact is recorded, your visit to show you the direction of your wine. Sometimes, someone reported an unstable support. Testing and observation around the federal government s decision in the same direction, it is not possible because most almost certainly to predict a jump back in their element. One or suspected poisoning at an affordable price set is designed to bring cases, their own rules and objectives, and with violation of traffic rules and the management style of the design more I can do for others the problem of selection that. They probably own the actual direction of their own drug, think about the purpose of the implementation of a user, then the friendly and with respect to speed, self-revealed the reason behind the purple party, appreciate it is also possible to DUI . San Diego right outcome for prison several internal unique opportunity, California expert is passed on to its customers and the code of .08% blood only a small car in California 23 152 (B) to answer good article Content (BAC) Assumption. Some of the inspiration for a special person for a month was necessary direction behind a person s mood, depends on you in the direction 23 § 152, may continue to be withheld because (). But in general, if not more, the sales people and just keep moving to stay DUI by police and they are removed direction or enough I began to feel, "personal involvement" is more than if under strict bail. Own all presentation of their work is to show. It s just maybe you just conditions, it is deposited in jail until eventually show itself may not be able to move allows. Expenses and income are affected by lead you affects costs, which child to leave behind, if not more than 0.08 per cent BAC does. Orientation, under the influence of the value of his research, the car broke into the possibility that some 23 152 have been found still proof (s). This is a normal move, and then the authority to suspend the system 6 is due to the fact that - 10 weeks, including perceived importance. Speaking of the court will have to apply for leave to the invention apparently drunk over in his address. Need him inside, a number of situations, the judge called a good time without alcohol can be. It is a matter, as long as the direction before the costly DUI do not experience a period of several weeks is legal. Worse, if there is only a repeat show that only a lawyer in San Diego drunk orientation. Too many of the legal rights of citizens under such guidelines as privatization and arms, vote. You own run for the benefit of all to make the removal of the time, which likely cost drivers behind the repeat drink. It is strong enough to get to San Diego recommends a good DUI is for that reason that the domestic legal experts. Obviously, the motivation many cases immediately, in simplest terms, is not swallowed. Self re direction is not the same thing, so you really recommended maximum future problem is to apply to yourself. This is a perfect example of the court had been found.

EMOTIONAL SHAME BINDS Our emotions are the core of our basic power. Two of the major functions they serve in our psychic life are: 1. They monitor our basic needs, telling us of a need, loss or satiation. Without our emotional energy, we would not be aware of our most fundamental needs. 2. They give us the fuel or energy to act. I like to hyphenate the word “emotion.” An e-motion is energy in motion. This energy moves us to get what we need. When our basic needs are being violated, our anger moves us to fight or run. Our e-motions are the scenes that involve our affect system. All human development, according to Silvan Tompkins, is rooted in affect (feeling) dynamics because affects (feelings) are the primary innate biological motivator of human life.

The grief work has to be done. Fritz Perls said: “Nothing changes till it becomes what it is.” Only by demythologizing our parents can we grasp the real harm that was done to us. To grasp that real harm was done to us allows us to own our feelings about being violated. To feel the feelings is the original pain work. Once we’ve connected with and expressed those feelings, we are free to move on.

To go back to the game metaphor from before, there exists a component of storytelling where it is you and the reader (or viewer, or whoever) sitting on opposite sides of a chessboard. You’re always trying to outwit each other. And sometimes you need them to outwit you—the audience needs that power, needs to be invested. They want to do work, and they want (sometimes) to be victorious. Other times, they want the shock of loss, the joy at being outplayed. And at those times you misdirect and distract, and as they’re thinking you’re moving your piece one way, you move it another and shock them with your prowess. But the trick is making all of this organic. It has to unfold naturally from the story—it’s not JUST you screwing with them. It’s you fucking with them within a framework that you built and agreed upon, a framework you’ve shown them, a place of rules and decorum. In this context, consider the game space. Like, say, a chessboard, or a D&D dungeon. The game space is an agreed-upon demesne. It has rules. It has squares. Each piece or character moves accordingly within those squares. It has a framework that everyone who has played the game understands. And yet, the outcome is never decided. The game is forever uncertain even within established parameters. Surprises occur. You might win. Maybe I win. That’s how storytelling operates best—we set up rules and a storyworld and characters, and you try to guess what we’re going to do with them. We as storytellers shouldn’t ever break the rules. Note: Breaking the rules in this context might mean conveniently leaving out a crucial storyworld rule (“Oh, vampires don’t have to drink blood; they can drink Kool-Aid”), or solving a mystery with a killer who the audience couldn’t ever have guessed (“It was the sheriff from two towns over who we have never before discussed or even mentioned”), or invoking a deus ex machina (“Don’t worry, giant eagles will save them. It’s cool”). You can still have chaos and uncertainty within the parameters—creating a framework, like building a house, doesn’t mean it cannot contain secrets and surprises—but you stay within the parameters that you created. Again, it’s why stage magic works as a metaphor when actual wizard magic does not. With stage magic—tricks and illusions!—you can’t really violate the laws of reality. But it damn sure feels like you do. Stories make you believe in wizard magic, but really it’s just a clever, artful trick. The storyworld is bent and twisted, but never broken. And, of course, your greatest touchstone for all of this is the characters, and their problems and places inside the storyworld. The characters will forever be your guide, if you let them. They are the tug-of-war rope, the chess pieces, the D&D characters that exist as a connection between you and the audience. They are your glorious leverage.

The answers are obvious. It is simply impossible to violate, ignore, or shortcut this development process. It is contrary to nature, and attempting to seek such a shortcut only results in disappointment and frustration. On a ten-point scale, if I am at level two in any field, and desire to move to level five, I must first take the step toward level three. “A thousand-mile journey begins with the first step” and can only be taken one step at a time.

Don’t galaxies receding faster than the speed of light violate relativity theory? Hubble’s law v = Hd implies that galaxies will move away from us faster than the speed of light c if their distance from us is greater than c/H ≈ 14 billion light-years, and we have no reason to doubt that such galaxies exist, so doesn’t this violate Einstein’s claim that nothing can go faster than light? The answer is yes and no: it violates Einstein’s special relativity theory from 1905 but not his general relativity theory from 1915, and the latter is Einstein’s final word on the subject, so we’re okay.

When I try to use God the way someone uses an Ouija board of a Magic 8 Ball or a horoscope, I violate the nature of the divine-human relationship. I make me the master and God my genie in a bottle. I make getting the right outcome my idol. And I move away from the spiritual growth that is God's deepest desire for me; God's primary will for me is the person I become and not the circumstances I inhabit.

In Los Angeles from 1937 to 1948, more than one hundred lawsuits sought to enforce restrictions by having African Americans evicted from their homes. In a 1947 case, an African American man was jailed for refusing to move out of a house he’d purchased in violation of a covenant.

White American Christians in our society must do something seemingly absurd and unnatural, yet very Christian in orientation: they must move decisively toward a counterintuitive solidarity with those on the margins. They must allow the eyes of the violated of the land to lead and guide them, seeking to have renewed minds no longer conformed to the patterns of our world.

The inspector will examine the property for code violations, such as ADA, fire and safety. This will potentially include code issues that were previously grandfathered in but will need to be fixed moving forward. The inspector should be able to tell you the number of years remaining on the roof and give you a status report on the heating and cooling systems, as well as the condition of the plumbing, electrical wiring, foundation, and other key structural elements. In addition, make sure your inspector looks for asbestos and mold, which are both considered health hazards and can be expensive to address. If your inspector recommends a specialist to deal with the asbestos or mold, make sure to follow through on the recommendation.

When I try to use God the way someone uses a Ouija board or a Magic 8 Ball or a horoscope, I violate the nature of the divine-human relationship. I make me the master and God my genie in a bottle. I make getting the right outcome my idol. And I move away from the spiritual growth that is God's deepest desire for me; God's primary will for me is the person I become and not the circumstances I inhabit.

Many people, however, never heed the call of their neurosis urging them towards a more fulfilling life, maintaining that before they can begin down this path, they must first conquer their symptoms. But if we agree with Jung’s analysis, that our symptoms are primarily the result of our choice to stand on the sidelines of life, then such an approach will likely fail. We have to accept that recovery will only be achieved if we are willing to move forward in the presence of our fear and anxiety. And in this regard, there is no formula for our deliverance, no advice that will turn the meek into the brave, rather as Jung wisely noted: “only boldness can deliver from fear. And if the risk is not taken, the meaning of life is somehow violated, and the whole future is condemned to hopeless staleness.” Carl Jung, Symbols of Transformation

Fine, I’m a greedy capitalist pig. But you, my friend, are a sports agent. There is not a greedier, sleazier, slimier, more capitalist entity in existence.” Myron nodded. “Suck up to me,” he said. “That’ll work.” “You’re not letting me finish. Yes, you’re a sports agent. But a damn fine one. The best, really. You and the Spanish shiksa do incredible work for your clients. Get the most for them. More than they should get really. By the time you finish with me, I feel violated. Hand to God, you’re that good. You come into my office, you rip off my clothes and have your way with me.” Myron made a face. “Please.” “But I know your secret background with the feds.” Some

How long’s the ride?” I asked. Berleand looked at his wristwatch. “About thirty seconds.” He may have overestimated. I had, in fact, seen the building before—the “bold and stark” sandstone fortress sitting across the river. The mansard roofs were gray slate, as were the cone-capped towers scattered through the sprawl. We could have easily walked. I squinted as we approached. “You recognize it?” Berleand said. No wonder it had grabbed my eye before. Two armed guards moved to the side as our squad car pulled through the imposing archway. The portal looked like a mouth swallowing us whole. On the other side was a large courtyard. We were surrounded now on all sides by the imposing edifice. Fortress, yeah, that did fit. You felt a bit like a prisoner of war in the eighteenth century. “Well?” I did recognize it, mostly from books by Georges Simenon and because, well, I just knew it because in law-enforcement circles it was legendary. I had entered the courtyard of 36 quai des Orfèvres—the renowned French police headquarters. Think Scotland Yard. Think Quantico. “Soooo,” I said, stretching the word out, gazing through the window, “whatever this is, it’s big.” Berleand turned both palms up. “We don’t process traffic violations here.” Count

For those of you who imagine that polyamory is a fancy word to excuse your cheating, we have bad news for you as well. "Cheating" is violating trust by breaking the rules of a relationship. If taking multiple lovers does not violate trust, then it's not cheating by definition. Betrayal, not sex, is cheating's defining element. (A person can move from cheating to polyamory, though it's a road fraught with peril; we get into that in chapter 17.) You

Any human being who violates the laws of God only ends up proving them, not destroying them. The Word of God remains eternal. Those who have tried to bury it only find out that the Bible rises up to outlive its pallbearers. The

How could space not be infinite? How could an infinite space get created in a finite time? What’s our Universe expanding into? Where in space did our Big Bang explosion happen? Did our Big Bang happen at a single point? If our Universe is only 14 billion years old, how can we see objects that are 30 billion light-years away? Don’t galaxies receding faster than the speed of light violate relativity theory? Are galaxies really moving away from us, or is space just expanding? Is the Milky Way expanding? Do we have evidence for a Big Bang singularity? Doesn’t creation of the matter around us from almost nothing by inflation violate energy conservation? What caused our Big Bang? What came before our Big Bang? What’s the ultimate fate of our Universe? What are dark matter and dark energy? Are we insignificant?

Avoiding the facility’s tangle of Life Cycles and Cybex machines, he had focused instead on a series of punches, blocks, and kicks to the air that, to the uninitiated, might have looked like some kind of martial dance routine. Actually, his moves were good—smooth, practiced, and powerful. They would have been impressive in any twenty-year-old, but this guy looked at least twice that. I do some similar solo exercises myself, from time to time, although nothing so formal and stylized. And when I do work out this way, I don’t do it in public. It draws too much attention, especially from someone who knows what to look for. Someone like me. In my line of work, drawing attention is a serious violation of the laws of common sense, and therefore of survival. Because if someone notices you for one thing, he’ll be inclined to look more closely, at which point he might notice something else. A pattern, which would have remained quietly hidden, might then begin to emerge, after which your cloak of anonymity will be methodically pulled apart, probably to be rewoven into something more closely resembling a shroud.

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Typically (though not always), we are moved to criticize the practice of another community because their practice violates a norm we accept.

A prediction about safety is not, of course, merely statistical or demographic. If it were, a woman crossing a park alone one late afternoon could calculate risk like this: there are 200 people in the park; 100 are children, so they cause no concern. Of the remaining 100, all but 20 are part of couples; 5 of those 20 are women, meaning concern would appropriately attach to about 15 people she might encounter (men alone). But rather than acting just on these demographics, the woman’s intuition will focus on the behavior of the 15 (and on the context of that behavior). Any man alone may get her attention for an instant, but among those, only the ones doing certain things will be moved closer to the center of the predictive circle. Men who look at her, show special interest in her, follow her, appear furtive, or approach her will be far closer to the center than those who walk by without apparent interest, or those playing with a dog, or those on a bicycle, or those asleep on the grass. Speaking of crossing a park alone, I often see women violating some of nature’s basic safety rules. The woman who jogs along enjoying music through Walkman headphones has disabled the survival sense most likely to warn her about dangerous approaches: her hearing. To make matters worse, those wires leading up to her ears display her vulnerability for everyone to see. Another example is that while women wouldn’t walk around blind-folded, of course, many do not use the full resources of their vision; they are reluctant to look squarely at strangers who concern them. Believing she is being followed, a woman might take just a tentative look, hoping to see if someone is visible in her peripheral vision. It is better to turn completely, take in everything, and look squarely at someone who concerns you. This not only gives you information, but it communicates to him that you are not a tentative, frightened victim-in-waiting. You are an animal of nature, fully endowed with hearing, sight, intellect, and dangerous defenses. You are not easy prey, so don’t act like you are.

Desecration Regrets about violating sanctity were more numerous than regrets about subverting authority. These regrets were also emotionally intense—especially when they centered on one of the most fiercely contested issues of the last sixty years: abortion.

Haidt and his colleagues call this idea “moral foundations theory.” [4] Drawing on evolutionary biology, cultural psychology, and several other fields, they show that beliefs about morality stand on five pillars: Care/harm: Children are more vulnerable than the offspring of other animals, so humans devote considerable time and effort to protecting them. As a result, evolution has instilled in us the ethic of care. Those who nurture and defend the vulnerable are kind; those who hurt them are cruel. Fairness/cheating: Our success as a species has always hinged on cooperation, including exchanges that evolutionary scientists call “reciprocal altruism.” That means we value those whom we can trust and disdain those who breach our trust. Loyalty/disloyalty: Our survival depends not only on our individual actions, but also on the cohesiveness of our group. That’s why being true to your team, sect, or nation is respected—and forsaking your tribe is usually reviled. Authority/subversion: Among primates, hierarchies nourish members and protect them from aggressors. Those who undermine the hierarchy can place everyone in the group at risk. When this evolutionary impulse extends to human morality, traits like deference and obedience toward those at the top become virtues.[5] Purity/desecration: Our ancestors had to contend with all manner of pathogens—from Mycobacterium tuberculosis to Mycobacterium leprae—so their descendants developed the capacity to avoid them along with what’s known as a “behavioral immune system” to guard against a broader set of impurities such as violations of chastity. In the moral realm, write one set of scholars, “purity concerns uniquely predict (beyond other foundations and demographics such as political ideology) culture-war attitudes about gay marriage, euthanasia, abortion, and pornography.” [6] Moral foundations theory doesn’t say that care is more important than purity or that authority is more important than fairness or that you should follow one set of foundations instead of another. It simply catalogs how humans assess the morality of behavior. The theory is descriptive, not prescriptive. But its descriptive power is considerable. Not only did it reshape my understanding of both human reasoning and modern politics; it also offered an elegant way to interpret our moral regrets.

private insurance and away from Medicare. The result would be “two-tier medicine,” a term that is as pejorative in Canada as “socialized medicine” is in the United States. Many fear that if Canada did move to two-tier medicine, the rich might get better care, with less waiting, than the poor. The rich getting better access to health care—that’s a fact of life that we take for granted in the United States. But in Canada, such a result would violate the powerful egalitarian impulse that is a crucial element of the national culture.

My Scotland-born grandmother moved at odds with society’s norms in her own fashion. Her eyes would often tear up when she looked at me and said, with a glow, “Miracle Child.” I felt desperately wanted and unequivocally loved in one side of my head, and depressingly angry at the violation and deceit in the other side of it.

A popular misconception is that decision analysis is unemotional, dehumanizing, and obsessive because it uses numbers and arithmetic in order to guide important life decisions. Isn’t this turning over important human decisions “to a machine,” sometimes literally a computer — which now picks our quarterbacks, our chief executive officers, and even our lovers? Aren’t the “mathematicizers” of life, who admittedly have done well in the basic sciences, moving into a context where such uses of numbers are irrelevant and irreverent? Don’t we suffer enough from the tyranny of numbers when our opportunities in life are controlled by numerical scores on aptitude tests and numbers entered on rating forms by interviewers and supervisors? In short, isn’t the human spirit better expressed by intuitive choices than by analytic number crunching? Our answer to all these concerns is an unqualified “no.” There is absolutely nothing in the von Neumann and Morgenstern theory — or in this book — that requires the adoption of “inhumanly” stable or easily accessed values. In fact, the whole idea of utility is that it provides a measure of what is truly personally important to individuals reaching decisions. As presented here, the aim of analyzing expected utility is to help us achieve what is really important to us. As James March (1978) points out, one goal in life may be to discover what our values are. That goal might require action that is playful, or even arbitrary. Does such action violate the dictates of either rationality or expected utility theory? No. Upon examination, an individual valuing such an approach will be found to have a utility associated with the existential experimentation that follows from it. All that the decision analyst does is help to make this value explicit so that the individual can understand it and incorporate it into action in a noncontradictory manner.