No Free Consultation Quotes

Today, no less than five Supreme Court justices are on record, either through their opinions or speeches (or both), that they will consult foreign law and foreign-court rulings for guidance in certain circumstances. Of course, policymakers are free to consult whatever they want, but not justices. They're limited to the Constitution and the law.

With a Masters in Management from USC, I did some consultant work in Reorganization, New Products, and Change. Amazon was smart to have me as a Beta and got my advice for free. Amazon was the only company who did because for other companies, it wasn't. But what I got from Amazon is a good understanding of how they operate, the culture, and the people behind the business - Strong by Kailin Gow

People offer free advice because they don't use that advice for themselves anyway.

Newly confident, Mary says yes. Notice that she does so in absolute freedom. No one coerces her. And she was free to say no. Mary also makes her decision without appealing to a man. She doesn’t ask Joseph for permission. Nor does she tell the angel that she must consult with her father. The young woman living in a patriarchal time makes a decision about the coming king. Someone with little power agrees to bring the powerful one into the world: “Let it be with me according to your word.

I send him home and call the consultant to ask what to do, knowing full well the answer involves me working another twelve hours for free.

A brick could be used as a puzzle. See if you can correctly add up the number of sides. If you keep getting the number seven, try consulting a psychologist—or a numerologist. Incidentally, I just so happen to be the latter, so feel free to give me a call. But don’t feel too free, because my services are most certainly not free.


So the next time a salesman gives you a free gift or consultation, or makes a concession of any sort, duck. Don’t let him press your reciprocity button. The best way out, Cialdini advises, is to fight reciprocity with reciprocity. If you can reappraise the salesman’s move for what it is—an effort to exploit you—you’ll feel entitled to exploit him right back. Accept the gift or concession with a feeling of victory—you are exploiting an exploiter—not mindless obligation.

Remember to avoid self-criticism about setbacks or obstacles that appear in the midst of your project. As management consultant Michael Durst says, “You may not be responsible for causing what happens to you, but you are responsible for what you do to correct it.” This powerful message contains a crucial concept that many people miss: let go of worrying about the initial cause of the problem so that you can direct your energies to where they can do the most good—on the solution.

Logotherapy bases its technique called “paradoxical intention” on the twofold fact that fear brings about that which one is afraid of, and that hyper-intention makes impossible what one wishes. In German I described paradoxical intention as early as 1939.11 In this approach the phobic patient is invited to intend, even if only for a moment, precisely that which he fears. Let me recall a case. A young physician consulted me because of his fear of perspiring. Whenever he expected an outbreak of perspiration, this anticipatory anxiety was enough to precipitate excessive sweating. In order to cut this circle formation I advised the patient, in the event that sweating should recur, to resolve deliberately to show people how much he could sweat. A week later he returned to report that whenever he met anyone who triggered his anticipatory anxiety, he said to himself, “I only sweated out a quart before, but now I’m going to pour at least ten quarts!” The result was that, after suffering from his phobia for four years, he was able, after a single session, to free himself permanently of it within one week. The reader will note that this procedure consists of a reversal of the patient’s attitude, inasmuch as his fear is replaced by a paradoxical wish. By this treatment, the wind is taken out of the sails of the anxiety. Such a procedure, however, must make use of the specifically human capacity for self-detachment inherent in a sense of humor. This basic capacity to detach one from oneself is actualized whenever the logotherapeutic technique called paradoxical intention is applied. At the same time, the patient is enabled to put himself at a distance from his own neurosis. A statement consistent with this is found in Gordon W. Allport’s book, The Individual and His Religion: “The neurotic who learns to laugh at himself may be on the way to self-management, perhaps to cure.”12 Paradoxical intention is the empirical validation and clinical application of Allport’s statement.

Our feelings provide meaning not only for our private lives, but also for social and political processes. When we want to know who should rule the country, what foreign policy to adopt and what economic steps to take, we don’t look for the answers in scriptures. Nor do we obey the commands of the Pope or the Council of Nobel Laureates. Rather, in most countries, we hold democratic elections and ask people what they think about the matter at hand. We believe that the voter knows best, and that the free choices of individual humans are the ultimate political authority. Yet how does the voter know what to choose? Theoretically at least, the voter is supposed to consult his or her innermost feelings, and follow their lead. It is not always easy. In order to get in touch with my feelings, I need to filter out the empty propaganda slogans, the endless lies of ruthless politicians, the distracting noise created by cunning spin doctors, and the learned opinions of hired pundits. I need to ignore all this racket, and attend only to my authentic inner voice. And then my authentic inner voice whispers in my ear ‘Vote Cameron’ or ‘Vote Modi’ or ‘Vote Clinton’ or whomever, and I put a cross against that name on the ballot paper – and that’s how we know who should rule the country.

You have to free your brain to roam to places that are a little impractical, and innovation consultants have come up with some great ways to encourage that. One of my favorites comes from Legrand, who tells people in group brainstorming sessions to try to come up with the WORST possible ideas that they can think of. ... Once you have a list of really, really bad suggestions - and coming up with them does force your brain to work in a different way - you try to flip them over into the positive.

Every state university runs one or more large operations called Extension Units, full of experts qualified to give advice and encouragement to citizen gardeners, tree owners, and nature enthusiasts of all types. Call around: these researchers are obligated to provide free consultations to interested civilians regarding your trees,

Abraham Lincoln was not, in the fullest sense of the word, either our man or our model. In his interests, in his associations, in his habits of thought, and in his prejudices, he was a white man. [...] Any man can say things that are true of Abraham Lincoln, but no man can say anything that is new of Abraham Lincoln. His personal traits and public acts are better known to the American people than are those of any other man of his age. He was a mystery to no man who saw him and heard him. Though high in position, the humblest could approach him and feel at home in his presence. Though deep, he was transparent; though strong, he was gentle; though decided and pronounced in his convictions, he was tolerant towards those who differed from him, and patient under reproaches. [...] I have said that President Lincoln was a white man, and shared the prejudices common to his countrymen towards the colored race. Looking back to his times and to the condition of his country, we are compelled to admit that this unfriendly feeling on his part may be safely set down as one element of his wonderful success in organizing the loyal American people for the tremendous conflict before them, and bringing them safely through that conflict. His great mission was to accomplish two things: first, to save his country from dismemberment and ruin; and, second, to free his country from the great crime of slavery. To do one or the other, or both, he must have the earnest sympathy and the powerful cooperation of his loyal fellow-countrymen. Without this primary and essential condition to success his efforts must have been vain and utterly fruitless.[...] Viewed from the genuine abolition ground, Mr. Lincoln seemed tardy, cold, dull, and indifferent; but measuring him by the sentiment of his country, a sentiment he was bound as a statesman to consult, he was swift, zealous, radical, and determined. Oration in Memory of Abraham Lincoln. Delivered at the Unveiling of The Freedmen’s Monument in Lincoln Park, Washington, D.C.

If we had any leisure we would here digress a little on that ingratitude which so many writers have observed to spring up in the people in all free governments towards their great men; who, while they have been consulting the good of the public, by raising their own greatness, in which the whole body (as the kingdom of France thinks itself in the glory of their grand monarch) was so deeply concerned, have been sometimes sacrificed by those very people for whose glory the said great men were so industriously at work: and this from a foolish zeal for a certain ridiculous imaginary thing called liberty, to which great men are observed to have a great animosity.

She is what we call in England a tomboy, with a strong nature, wild and free, unfettered by any sort of traditions. She is impetuous—volcanic, I was about to say. She is swift in making up her mind and fearless in carrying out her resolutions.

This time, there’s no question of freeing yourself from artifice to taste simple joys. Instead there is the promise of meeting a freedom head-on as an outer limit of the self and of the human, an internal overflowing of a rebellious Nature that goes beyond you. Walking can provoke these excesses: surfeits of fatigue that make the mind wander, abundances of beauty that turn the soul over, excesses of drunkenness on the peaks, the high passes (where the body explodes). Walking ends by awakening this rebellious, archaic part of us: our appetites become rough and uncompromising, our impulses inspired. Because walking puts us on the vertical axis of life: swept along by the torrent that rushes just beneath us. What I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it’s all very well for psychologists’ consulting rooms. But isn’t being someone also a social obligation which trails in its wake – for one has to be faithful to the self-portrait – a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.

We are all short sighted, and very often see but one side of a matter; our views are not extended to all that has a connection with it. From this defect I think no man is free. We see but in part, and we know but in part, and therefore it is no wonder we conclude not right from our partial views. This might instruct the proudest esteemer of his own parts, how useful it is to talk and consult with others, even such as come short of him in capacity, quickness and penetration: for since no one sees all, and we generally have different prospects of the same thing, according to our different, as I may say, positions to it, it is not incongruous to think nor beneath any man to try, whether another may not have notions of things which have escaped him, and which his reason would make use of if they came into his mind.

who made it. Perfection was impossible; greatness was reserved for those who managed to move forward in an imperfect world: His great mission was to accomplish two things: first, to save his country from dismemberment and ruin; and, second, to free his country from the great crime of slavery. To do one or the other, or both, he must have the earnest sympathy and the powerful cooperation of his loyal fellow-countrymen…. Had he put the abolition of slavery before the salvation of the Union, he would have inevitably driven from him a powerful class of the American people and rendered resistance to rebellion impossible. Viewed from the genuine abolition ground, Mr. Lincoln seemed tardy, cold, dull, and indifferent; but measuring him by the sentiment of his country, a sentiment he was bound as a statesman to consult, he was swift, zealous, radical, and determined….

Throughout the eighteenth century the yield on slave-trade investments was about 6 per cent a year – they were extremely profitable, as any modern consultant would be quick to admit. This is the fly in the ointment of free-market capitalism. It cannot ensure that profits are gained in a fair way, or distributed in a fair manner.

Some of his [Chester Bowles's] friends thought that his entire political career reflected his background, that he truly believed in the idea of the Republic, with an expanded town-hall concept of politics, of political leaders consulting with their constituency, hearing them out, reasoning with them, coming to terms with them, government old-fashioned and unmanipulative. Such governments truly had to reflect their constituencies. It was his view not just of America, but of the whole world. Bowles was fascinated by the political process in which people of various countries expressed themselves politically instead of following orders imposed by an imperious leadership. In a modern world where most politicians tended to see the world divided in a death struggle between Communism and free-world democracies, it was an old-fashioned view of politics; it meant that Bowles was less likely to judge a country on whether or not it was Communist, but on whether or not its government seemed to reflect genuine indigenous feeling. (If he was critical of the Soviet leadership, he was more sympathetic to Communist governments in the underdeveloped world.) He was less impressed by the form of a government than by his own impression of its sense of legitimacy. ... He did not particularly value money (indeed, he was ill at ease with it), he did not share the usual political ideas of the rich, and he was extremely aware of the hardships with which most Americans lived. Instead of hiring highly paid consultants and pollsters to conduct market research, Bowles did his own canvassing, going from door to door to hundreds of middle- and lower-class homes. That became a crucial part of his education; his theoretical liberalism became reinforced by what he learned about people’s lives during the Depression.

To soften the ire of the pressure groups that were hammering He-Man, Filmation enlisted consultants to ensure that our female lead was appropriately maternal, nurturing and non threatening to male authority figures.They also decided that while the male characters on the show could use swords or arrows or punch the bad guys, our female lead was not free to do the same.

As it happens, there’s a way of presenting data, called the funnel plot, that indicates whether or not the scientific literature is biased in this way.15 (If statistics don’t excite you, feel free to skip straight to the probably unsurprising conclusion in the last sentence of this paragraph.) You plot the data points from all your studies according to the effect sizes, running along the horizontal axis, and the sample size (roughly)16 running up the vertical axis. Why do this? The results from very large studies, being more “precise,” should tend to cluster close to the “true” size of the effect. Smaller studies by contrast, being subject to more random error because of their small, idiosyncratic samples, will be scattered over a wider range of effect sizes. Some small studies will greatly overestimate a difference; others will greatly underestimate it (or even “flip” it in the wrong direction). The next part is simple but brilliant. If there isn’t publication bias toward reports of greater male risk taking, these over- and underestimates of the sex difference should be symmetrical around the “true” value indicated by the very large studies. This, with quite a bit of imagination, will make the plot of the data look like an upside-down funnel. (Personally, my vote would have been to call it the candlestick plot, but I wasn’t consulted.) But if there is bias, then there will be an empty area in the plot where the smaller samples that underestimated the difference, found no differences, or yielded greater female risk taking should be. In other words, the overestimates of male risk taking get published, but various kinds of “underestimates” do not. When Nelson plotted the data she’d been examining, this is exactly what she found: “Confirmation bias is strongly indicated.”17 This

Although often with good intentions, our parents and teachers attribute negative definitions to us, which last for many years and prevent us from developing ourselves with pleasure. In psychomagic, we call these definitions “labels” because they stick to the self. So that the consultant can free herself from them, I advise: ▶ The consultant writes on adhesive labels as many definitions as they gave her, for example: “You have no ear for music,” “You don’t know how to use your hands,” “You’re a freeloader, liar, thief,” “You’re egotistical, weak, dumb, fat, skinny, vain, ungrateful,” and so on. The consultant glues these labels to every part of the body— many of them to the face—and goes out in public that way for as many hours as possible. When the consultant returns home, she should remove the labels, roll them into a ball, take the ball to the city dump, and throw it on top of the garbage pile, having beforehand caressed her body with hands soaked in pleasant perfume.

The same question might be asked about the educational system. In 2016, an American professor and Fulbright scholar named William Doyle, just returned from a semester-long appointment at the University of Eastern Finland, wrote in the Los Angeles Times that for those five months, his family “experienced a stunningly stress-free, and stunningly good, school system.” His seven-year-old son was placed in the youngest class—not because of some developmental delay, but because children younger than seven “don’t receive formal academic training . . . Many are in day care and learn through play, songs, games and conversation.” Once in school, children get a mandated fifteen-minute outdoor recess break for every forty-five minutes of in-class instruction. The educational mantras Doyle remembers hearing the most while there: “‘Let children be children,’ ‘The work of a child is to play,’ and ‘Children learn best through play.’” And as far as outcomes go? Finland consistently ranks at or near the top of educational test score results in the Western world and has been ranked the most literate nation on Earth.[17] “The message that competition is appropriate, desirable, required, and even unavoidable is drummed into us from nursery school to graduate school; it is the subtext of every lesson,” writes educational consultant Alfie Kohn in his excellent book No Contest: The Case Against Competition: Why We Lose in Our Race to Win, which documents the negative impact of competition on genuine learning, and how

I’d gone to an outdoor store in Minneapolis called REI about a dozen times over the previous months to purchase a good portion of these items. Seldom was this a straightforward affair. To buy even a water bottle without first thoroughly considering the latest water bottle technology was folly, I quickly learned. There were the pros and cons of various materials to take into account, not to mention the research that had been done regarding design. And this was only the smallest, least complex of the purchases I had to make. The rest of the gear I would need was ever more complex, I realized after consulting with the men and women of REI, who inquired hopefully if they could help me whenever they spotted me before displays of ultralight stoves or strolling among the tents. These employees ranged in age and manner and area of wilderness adventure proclivity, but what they had in common was that every last one of them could talk about gear, with interest and nuance, for a length of time that was so dumbfounding that I was ultimately bedazzled by it. They cared if my sleeping bag had snag-free zipper guards and a face muff that allowed the hood to be cinched snug without obstructing my breathing. They took pleasure in the fact that my water purifier had a pleated glass-fiber element for increased surface area. And their knowledge had a way of rubbing off on me. By the time I made the decision about which backpack to purchase—a top-of-the-line Gregory hybrid external frame that claimed to have the balance and agility of an internal—I felt as if I’d become a backpacking expert.

At a dinner many decades ago, the physicist Robert W. Wood was asked to respond to the toast, “To physics and metaphysics.” By “metaphysics,” people then meant something like philosophy, or truths you could recognize just by thinking about them. They could also have included pseudoscience. Wood answered along these lines: The physicist has an idea. The more he thinks it through, the more sense it seems to make. He consults the scientific literature. The more he reads, the more promising the idea becomes. Thus prepared, he goes to the laboratory and devises an experiment to test it. The experiment is painstaking. Many possibilities are checked. The accuracy of measurement is refined, the error bars reduced. He lets the chips fall where they may. He is devoted only to what the experiment teaches. At the end of all this work, through careful experimentation, the idea is found to be worthless. So the physicist discards it, frees his mind from the clutter of error, and moves on to something else.* The difference between physics and metaphysics, Wood concluded as he raised his glass high, is not that the practitioners of one are smarter than the practitioners of the other. The difference is that the metaphysicist has no laboratory.

The military actively encouraged, when it did not finance directly, the giant cyclotrons, betatrons, synchrotrons, and synchrocyclotrons, any one of which consumed more steel and electricity than a prewar experimentalist could have imagined. These were not so much crumbs from the weapons-development table as they were blank checks from officials persuaded that physics worked miracles. Who could say what was impossible? Free energy? Time travel? Antigravity? In 1954 the secretary of the army invited Feynman to serve as a paid consultant on an army scientific advisory panel, and he agreed, traveling to Washington for several days in November. At a cocktail party after one session, a general confided that what the army really needed was a tank that could use sand as fuel.

Girls seemed to have it easy in comparison. They mostly stood there in blue frocks or tight jeans or frilly skirts or whatever and handed out judgement, like flocks of Caesars in lipstick, crushing my fledging ego with their precious thumbs. And just like Caesar, they never seemed to earn the right to do that, it was theirs by birth. Who had decided this? I sure was never consulted. I had no choice, forced to bury my head in a game I had never agreed to join. I resented girls for it, and that cost me dearly. It nearly crippled me for life. But the winds of power were beginning to shift now. Just as those girls were becoming women, approaching the big 30 and being overtaken by a new batch of free riders, I was starting to get noticed. Time was a great leveller, and time was here.

If congestion occurs on the free-market transportation network, the response is likely to resemble what accompanies “excess demand” for any other good or service: the businessman does not rest day or night until he provides the extra services the market is clamoring for. (We again abstract from the possibility of price increases.) The ice cream shop with long lines of people waiting for admission hires additional workers as soon as possible; the economist who “suffers” from the “congestion” of large numbers of people clamoring to engage him as a consultant hires more staff or expands output in whatever way seems appropriate to him. Throughout the private economy “congestion” is looked upon as a golden opportunity for expansion of output, sales, and profits. It is only in the public sector that the customer clamoring for additional service is looked at askance,33 blamed, excoriated, and told to desist in his efforts.

The fact was, as a story—even leaving out the supernatural, especially leaving out the supernatural, taking it all as metaphor, I mean—the Bible made perfect sense to me from the very beginning. I saw a God whose nature was creative love. He made man in his own image for the purpose of forming new and free relationships with him. But in his freedom, man turned away from that relationship to consult his own wisdom and desires. The knowledge of good and evil was not some top-secret catalogue of nice and naughty acts that popped into Eve’s mind when a talking snake got her to eat the magic fruit. The knowledge was built into the action of disobedience itself: it’s what she learned when she overruled the moral law God had placed within her. There was no going back from that. The original sin poisoned all history. History’s murders, rapes, wars, oppressions, and injustices are now the inescapable plot of the story we’re in. The

The slave trade was not controlled by any state or government. It was a purely economic enterprise, organised and financed by the free market according to the laws of supply and demand. Private slave-trading companies sold shares on the Amsterdam, London and Paris stock exchanges. Middle-class Europeans looking for a good investment bought these shares. Relying on this money, the companies bought ships, hired sailors and soldiers, purchased slaves in Africa, and transported them to America. There they sold the slaves to the plantation owners, using the proceeds to purchase plantation products such as sugar, cocoa, coffee, tobacco, cotton and rum. They returned to Europe, sold the sugar and cotton for a good price, and then sailed to Africa to begin another round. The shareholders were very pleased with this arrangement. Throughout the eighteenth century the yield on slave-trade investments was about 6 per cent a year – they were extremely profitable, as any modern consultant would be quick to admit.

Tips for Mailings to Sell Professional Services Credibility is critical here. Descriptive items of fact (such as number of years in business, number of clients served, sample client lists, and so on) can all be of tremendous value. However, “believability” is even more important than “credibility.” The facts about your business, such as years in business, clients served, proprietary methods, and so on are important, but not nearly as persuasive as what clients have to say about their real-life experiences with you, benefits realized, and skepticism erased. Facts and credibility only support persuasion. Consider offering a free initial consultation or a free package of informative literature; this may break down barriers of skepticism and mistrust. Answer the question: why should the reader bother? Similarly, you should work at making the intangible benefits of your product tangible. This can be accomplished with before/after photographs, slice-of-life stories, case histories, or other examples. Demonstrate the value!

As we’ve seen, one of the most frequently pursued paths for achievement-minded college seniors is to spend several years advancing professionally and getting trained and paid by an investment bank, consulting firm, or law firm. Then, the thought process goes, they can set out to do something else with some exposure and experience under their belts. People are generally not making lifelong commitments to the field in their own minds. They’re “getting some skills” and making some connections before figuring out what they really want to do. I subscribed to a version of this mind-set when I graduated from Brown. In my case, I went to law school thinking I’d practice for a few years (and pay down my law school debt) before lining up another opportunity. It’s clear why this is such an attractive approach. There are some immensely constructive things about spending several years in professional services after graduating from college. Professional service firms are designed to train large groups of recruits annually, and they do so very successfully. After even just a year or two in a high-level bank or consulting firm, you emerge with a set of skills that can be applied in other contexts (financial modeling in Excel if you’re a financial analyst, PowerPoint and data organization and presentation if you’re a consultant, and editing and issue spotting if you’re a lawyer). This is very appealing to most any recent graduate who may not yet feel equipped with practical skills coming right out of college. Even more than the professional skill you gain, if you spend time at a bank, consultancy, or law firm, you will become excellent at producing world-class work. Every model, report, presentation, or contract needs to be sophisticated, well done, and error free, in large part because that’s one of the core value propositions of your organization. The people above you will push you to become more rigorous and disciplined, and your work product will improve across the board as a result. You’ll get used to dressing professionally, preparing for meetings, speaking appropriately, showing up on time, writing official correspondence, and so forth. You will be able to speak the corporate language. You’ll become accustomed to working very long hours doing detail-intensive work. These attributes are transferable to and helpful in many other contexts.

This neo-liberal establishment would have us believe that, during its miracle years between the 1960s and the 1980s, Korea pursued a neo-liberal economic development strategy. The reality, however, was very different indeed. What Korea actually did during these decades was to nurture certain new industries, selected by the government in consultation with the private sector, through tariff protection, subsidies and other forms of government support (e.g., overseas marketing information services provided by the state export agency) until they 'grew up' enough to withstand international competition. The government owned all the banks, so it could direct the life blood of business-credit. Some big projects were undertaken directly by state-owned enterprises-the steel maker, POSCO, being the best example-although the country had a pragmatic, rather than ideological, attitude to the issue of state ownership. If private enterprises worked well, that was fine; if they did not invest in important areas, the government had no qualms about setting up state-owned enterprises (SOEs); and if some private enterprises were mismanaged, the government often took them over, restructured them, and usually (but not always) sold them off again.

The slave trade was not controlled by any state or government. It was a purely economic enterprise, organised and financed by the free market according to the laws of supply and demand. Private slave-trading companies sold shares on the Amsterdam, London and Paris stock exchanges. Middle-class Europeans looking for a good investment bought these shares. Relying on this money, the companies bought ships, hired sailors and soldiers, purchased slaves in Africa, and transported them to America. There they sold the slaves to the plantation owners, using the proceeds to purchase plantation products such as sugar, cocoa, coffee, tobacco, cotton and rum. They returned to Europe, sold the sugar and cotton for a good price, and then sailed to Africa to begin another round. The shareholders were very pleased with this arrangement. Throughout the eighteenth century the yield on slave-trade investments was about 6 per cent a year – they were extremely profitable, as any modern consultant would be quick to admit. This is the fly in the ointment of free-market capitalism. It cannot ensure that profits are gained in a fair way, or distributed in a fair manner. On the contrary, the craving to increase profits and production blinds people to anything that might stand in the way.

But we may fairly say that they alone are engaged in the true duties of life who shall wish to have Zeno, Pythagoras, Democritus, and all the other high priests of liberal studies, and Aristotle and Theophrastus, as their most intimate friends every day. No one of these will be "not at home," no one of these will fail to have his visitor leave more happy and more devoted to himself than when he came, no one of these will allow anyone to leave him with empty hands; all mortals can meet with them by night or by day. No one of these will force you to die, but all will teach you how to die; no one of these will wear out your years, but each will add his own years to yours; conversations with no one of these will bring you peril, the friendship of none will endanger your life, the courting of none will tax your purse. From them you will take whatever you wish; it will be no fault of theirs if you do not draw the utmost that you can desire. What happiness, what a fair old age awaits him who has offered himself as a client to these! He will have friends from whom he may seek counsel on matters great and small, whom he may consult every day about himself, from whom he may hear truth without insult, praise without flattery, and after whose likeness he may fashion himself. We are wont to say that it was not in our power to choose the parents who fell to our lot, that they have been given to men by chance; yet we may be the sons of whomsoever we will. Households there are of noblest intellects; choose the one into which you wish to be adopted; you will inherit not merely their name, but even their property, which there will be no need to guard in a mean or niggardly spirit; the more persons you share it with, the greater it will become. These will open to you the path to immortality, and will raise you to a height from which no one is cast down. This is the only way of prolonging mortality—nay, of turning it into immortality. Honours, monuments, all that ambition has commanded by decrees or reared in works of stone, quickly sink to ruin; there is nothing that the lapse of time does not tear down and remove. But the works which philosophy has consecrated cannot be harmed; no age will destroy them, no age reduce them; the following and each succeeding age will but increase the reverence for them, since envy works upon what is close at hand, and things that are far off we are more free to admire. The life of the philosopher, therefore, has wide range, and he is not confined by the same bounds that shut others in. He alone is freed from the limitations of the human race; all ages serve him as if a god. Has some time passed by? This he embraces by recollection. Is time present? This he uses. Is it still to come? This he anticipates. He makes his life long by combining all times into one. But those who forget the past, neglect the present, and fear for the future have a life that is very brief and troubled; when they have reached the end of it, the poor wretches perceive too late that for such a long while they have been busied in doing nothing.

There is an excellent short book (126 pages) by Faustino Ballvè, Essentials of Economics (Irvington-on-Hudson, N.Y.: Foundation for Economic Education), which briefly summarizes principles and policies. A book that does that at somewhat greater length (327 pages) is Understanding the Dollar Crisis by Percy L. Greaves (Belmont, Mass.: Western Islands, 1973). Bettina Bien Greaves has assembled two volumes of readings on Free Market Economics (Foundation for Economic Education). The reader who aims at a thorough understanding, and feels prepared for it, should next read Human Action by Ludwig von Mises (Chicago: Contemporary Books, 1949, 1966, 907 pages). This book extended the logical unity and precision of economics beyond that of any previous work. A two-volume work written thirteen years after Human Action by a student of Mises is Murray N. Rothbard’s Man, Economy, and State (Mission, Kan.: Sheed, Andrews and McMeel, 1962, 987 pages). This contains much original and penetrating material; its exposition is admirably lucid; and its arrangement makes it in some respects more suitable for textbook use than Mises’ great work. Short books that discuss special economic subjects in a simple way are Planning for Freedom by Ludwig von Mises (South Holland, 111.: Libertarian Press, 1952), and Capitalism and Freedom by Milton Friedman (Chicago: University of Chicago Press, 1962). There is an excellent pamphlet by Murray N. Rothbard, What Has Government Done to Our Money? (Santa Ana, Calif.: Rampart College, 1964, 1974, 62 pages). On the urgent subject of inflation, a book by the present author has recently been published, The Inflation Crisis, and How to Resolve It (New Rochelle, N.Y.: Arlington House, 1978). Among recent works which discuss current ideologies and developments from a point of view similar to that of this volume are the present author’s The Failure of the “New Economics”: An Analysis of the Keynesian Fallacies (Arlington House, 1959); F. A. Hayek, The Road to Serfdom (1945) and the same author’s monumental Constitution of Liberty (Chicago: University of Chicago Press, 1960). Ludwig von Mises’ Socialism: An Economic and Sociological Analysis (London: Jonathan Cape, 1936, 1969) is the most thorough and devastating critique of collectivistic doctrines ever written. The reader should not overlook, of course, Frederic Bastiat’s Economic Sophisms (ca. 1844), and particularly his essay on “What Is Seen and What Is Not Seen.” Those who are interested in working through the economic classics might find it most profitable to do this in the reverse of their historical order. Presented in this order, the chief works to be consulted, with the dates of their first editions, are: Philip Wicksteed, The Common Sense of Political Economy, 1911; John Bates Clark, The Distribution of Wealth, 1899; Eugen von Böhm-Bawerk, The Positive Theory of Capital, 1888; Karl Menger, Principles of Economics, 1871; W. Stanley Jevons, The Theory of Political Economy, 1871; John Stuart Mill, Principles of Political Economy, 1848; David Ricardo, Principles of Political Economy and Taxation, 1817; and Adam Smith, The Wealth of Nations, 1776.

Jesus Christ did not set a limit for Himself, neither did He follow all His own maxims to the letter. The Holy Spirit ever inspired His holy soul and, being entirely abandoned to its every breath, it had no need to consult the moment that had passed, to know how to act in that which was coming. The breath of grace shaped every moment according to the eternal truths subsisting in the invisible and unfathomable wisdom of the Blessed Trinity. The soul of Jesus Christ received these directions at every moment, and acted upon them externally. The Gospel shows in the life of Jesus Christ a succession of these truths; and this same Jesus who lives and works always, continues to live and work in the souls of His saints. If you would live according to the Gospel, abandon yourself simply and entirely to the action of God. Jesus Christ is its supreme mouthpiece. “He was yesterday, is to-day, and will be for ever.” (Hebr. xiii, 8); continuing, not recommencing His life. What He has done is finished; what remains to be done is being carried on at every moment. Each saint receives a share in this divine life, and in each, Jesus Christ is different, although the same in Himself. The life of each saint is the life of Jesus Christ; it is a new gospel. The cheeks of the spouse are compared to beds of flowers, to gardens filled with fragrant blossoms. The divine action is the gardener, admirably arranging the flower beds. This garden resembles no other, for among all the flowers there are no two alike, or that can be described as being of the same species, except in the fidelity with which they respond to the action of the Creator, in leaving Him free to do as He pleases, and, on their side, obeying the laws imposed on them by their nature. Let God act, and let us do what He requires of us; this is the Gospel; this is the general Scripture, and the common law.

Senor, a large river separated two districts of one and the same lordship—will your worship please to pay attention, for the case is an important and a rather knotty one? Well then, on this river there was a bridge, and at one end of it a gallows, and a sort of tribunal, where four judges commonly sat to administer the law which the lord of river, bridge and the lordship had enacted, and which was to this effect, 'If anyone crosses by this bridge from one side to the other he shall declare on oath where he is going to and with what object; and if he swears truly, he shall be allowed to pass, but if falsely, he shall be put to death for it by hanging on the gallows erected there, without any remission.' Though the law and its severe penalty were known, many persons crossed, but in their declarations it was easy to see at once they were telling the truth, and the judges let them pass free. It happened, however, that one man, when they came to take his declaration, swore and said that by the oath he took he was going to die upon that gallows that stood there, and nothing else. The judges held a consultation over the oath, and they said, 'If we let this man pass free he has sworn falsely, and by the law he ought to die; but if we hang him, as he swore he was going to die on that gallows, and therefore swore the truth, by the same law he ought to go free.' It is asked of your worship, senor governor, what are the judges to do with this man? For they are still in doubt and perplexity; and having heard of your worship's acute and exalted intellect, they have sent me to entreat your worship on their behalf to give your opinion on this very intricate and puzzling case." To this Sancho made answer, "Indeed those gentlemen the judges that send you to me might have spared themselves the trouble, for I have more of the obtuse than the acute in me; but repeat the case over again, so that I may understand it, and then perhaps I may be able to hit the point." The querist repeated again and again what he had said before, and then Sancho said, "It seems to me I can set the matter right in a moment, and in this way; the man swears that he is going to die upon the gallows; but if he dies upon it, he has sworn the truth, and by the law enacted deserves to go free and pass over the bridge; but if they don't hang him, then he has sworn falsely, and by the same law deserves to be hanged." "It is as the senor governor says," said the messenger; "and as regards a complete comprehension of the case, there is nothing left to desire or hesitate about." "Well then I say," said Sancho, "that of this man they should let pass the part that has sworn truly, and hang the part that has lied; and in this way the conditions of the passage will be fully complied with." "But then, senor governor," replied the querist, "the man will have to be divided into two parts; and if he is divided of course he will die; and so none of the requirements of the law will be carried out, and it is absolutely necessary to comply with it." "Look here, my good sir," said Sancho; "either I'm a numskull or else there is the same reason for this passenger dying as for his living and passing over the bridge; for if the truth saves him the falsehood equally condemns him; and that being the case it is my opinion you should say to the gentlemen who sent you to me that as the arguments for condemning him and for absolving him are exactly balanced, they should let him pass freely, as it is always more praiseworthy to do good than to do evil; this I would give signed with my name if I knew how to sign; and what I have said in this case is not out of my own head, but one of the many precepts my master Don Quixote gave me the night before I left to become governor of this island, that came into my mind, and it was this, that when there was any doubt about the justice of a case I should lean to mercy; and it is God's will that I should recollect it now, for it fits this case.

The year 1789 does not yet affirm the divinity of man, but the divinity of the people, to the degree in which the will of the people coincides with the will of nature and of reason. If the general will is freely expressed, it can only be the universal expression of reason. If the people are free, they are infallible. Once the King is dead, and the chains of the old despotism thrown off, the people are going to express what, at all times and in all places, is, has been, and will be the truth. They are the oracle that must be consulted to know what the eternal order of the world demands. Vox populi, vox naturae. Eternal principles govern our conduct: Truth, Justice, finally Reason. There we have the new God. The Supreme Being, whom cohorts of young girls come to adore at the Feast of Reason, is only the ancient god disembodied, peremptorily deprived of any connection with the earth, and launched like a balloon into a heaven empty of all transcendent principles. Deprived of all his representatives, of any intercessor, the god of the lawyers and philosophers only has the value of a demonstration. He is not very strong, in fact, and we can see why Rousseau, who preached tolerance, thought that atheists should be condemned to death. To ensure the adoration of a theorem for any length of time, faith is not enough; a police force is needed as well. But that will only come later. In 1793 the new faith is still intact, and it will suffice, to take Saint-Just's word, to govern according to the dictates of reason. The art of ruling, according to him, has produced only monsters because, before his time, no one wished to govern according to nature. The period of monsters has come to an end with the termination of the period of violence. "The human heart advances from nature to violence, from violence to morality." Morality is, therefore, only nature finally restored after centuries of alienation. Man only has to be given law "in accord with nature and with his heart," and he will cease to be unhappy and corrupt. Universal suffrage, the foundation of the new laws, must inevitably lead to a universal morality. "Our aim is to create an order of things which establishes a universal tendency toward good.

The Ten Ways to Evaluate a Market provide a back-of-the-napkin method you can use to identify the attractiveness of any potential market. Rate each of the ten factors below on a scale of 0 to 10, where 0 is terrible and 10 fantastic. When in doubt, be conservative in your estimate: Urgency. How badly do people want or need this right now? (Renting an old movie is low urgency; seeing the first showing of a new movie on opening night is high urgency, since it only happens once.) Market Size. How many people are purchasing things like this? (The market for underwater basket-weaving courses is very small; the market for cancer cures is massive.) Pricing Potential. What is the highest price a typical purchaser would be willing to spend for a solution? (Lollipops sell for $0.05; aircraft carriers sell for billions.) Cost of Customer Acquisition. How easy is it to acquire a new customer? On average, how much will it cost to generate a sale, in both money and effort? (Restaurants built on high-traffic interstate highways spend little to bring in new customers. Government contractors can spend millions landing major procurement deals.) Cost of Value Delivery. How much will it cost to create and deliver the value offered, in both money and effort? (Delivering files via the internet is almost free; inventing a product and building a factory costs millions.) Uniqueness of Offer. How unique is your offer versus competing offerings in the market, and how easy is it for potential competitors to copy you? (There are many hair salons but very few companies that offer private space travel.) Speed to Market. How soon can you create something to sell? (You can offer to mow a neighbor’s lawn in minutes; opening a bank can take years.) Up-front Investment. How much will you have to invest before you’re ready to sell? (To be a housekeeper, all you need is a set of inexpensive cleaning products. To mine for gold, you need millions to purchase land and excavating equipment.) Upsell Potential. Are there related secondary offers that you could also present to purchasing customers? (Customers who purchase razors need shaving cream and extra blades as well; buy a Frisbee and you won’t need another unless you lose it.) Evergreen Potential. Once the initial offer has been created, how much additional work will you have to put in in order to continue selling? (Business consulting requires ongoing work to get paid; a book can be produced once and then sold over and over as is.) When you’re done with your assessment, add up the score. If the score is 50 or below, move on to another idea—there are better places to invest your energy and resources. If the score is 75 or above, you have a very promising idea—full speed ahead. Anything between 50 and 75 has the potential to pay the bills but won’t be a home run without a huge investment of energy and resources.

Okay,let's do it," Robbie said, slapping his hands together as he stood. He stepped towards me with his arms outstreched and I tripped back. " What? No" " What? Yes," he said. He hit the rewind button and the tape zipped backward. He paused it right as the dance began. " You don't really expect me to ask Tama to dance with me without any practice. Even I'm not that stupid." I was suddenly very aware of my heartbeat. " There's no way I'm dancing with you." " You really know how to stroke a guy's ego," Robbie joked. "Come on. I'm not that repulsive." "You're not repulsive at all, it's just-" " Well, that's good to hear," Robbie said with a teasing smile. He was enjoying this. "it's just that I don't dance," I admitted. Never had. Not once. Not with a guy. I was a dance free-zone. " Well, neither do II mean, except on stage. But i've never danced like this, so we're even" he said. He hit "play". The music started and Robbie pulled me toward him by my wrist. he grabbed my hand, which was sweating, and held it, then put his other hand on my waist. My boobs pressed sgsinst his chest and I flinched, but Robbie didn't seem to notice. He was too busy consulting the TV screen. " Here goes nothing," he said. "Okay, it's a waltz, so one, two, three,,, one, two, three. Looks like a big step on one and two little steps on two and three. Got it?" "Sure." I so didn't have it. " Okay, go." He started to step in a circle, pulling me with him.I staggered along, mortified. " One, two, three. One two, three," he counted under his breath. My foot caught on his ankle. " Oops! Sorry." I was sweating like mad now, wishing I'd taken off my sweater, at least. " I got ya," he said, his grip tightiening on my hand. " K eep going." " One, two, three," I counted, staring down at our feet. He slammed one of his hip into one of the set chairs. " Ow. Dammit!" " Are you okay?"I asked."Yeah. Keep going," he said through his teeth. " One, two, three," I counted. I glanced up at the Tv screen, and the second I took my eyes off our feet, they got hopelessly tangled. I felt that instant swoop of gravity and shouted as we went down. The floor was not soft. " Oof?" " Ow. Okay, ow," Robbie said, grabbing his elbow. " That was not a good bone to fall on." He shook his arm out and I brought my knees up under my chin. " Maybe this wasn't the best idea." "No! No. We cannot give up that easily," Robbie said, standing. He took my hands and hoisted my up. " Maybe we just need to simplify it a little. " Actually i think its the twirl and the dip at the end that are really important," I theorized. It seemed like the most romantic part to me. " Okay, good." Robbie was phsyched by this development. "So maybe instead of going in circles, we just step side to side and do the twirl thing a couple of times. " Sounds like a plan," I said. " Let's do it." Robbie rewound the tape and we started from the beginning of the music. He took my hand again and held it up, then placed his other hand on my waist. This time we simply swayed back and forth. I was just getting used to the motion, when I realized that Robbie was staring at me.Big time." What?" i said, my skin prickling. " Trying to make eye contact," he said. " I hear eye contact while dancing is key." " Where would you hear something like that?" I said. " My grandmother. She's a wise woman," he said. His grandmother. How cute was that? His eyes were completely focused on my face. I tried to stare back into them, but I keep cracking up laughing. And he thought I'd make a good actress. " Wow. You suck at eye contact," he said. "Come on. Give me something to work here." I took a deep breath and steeled myself. It's just Robbie Delano, KJ. You can do this. And so I did. I looked right back into his eyes. And we continued to sway at to the music. His hand around mine. His hand on my waist. Our chests pressed together. I stared into his eyes, and soon i found that laughing was the last thing on my mind. " How's this working for you?

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His great mission was to accomplish two things: first, to save his country from dismemberment and ruin; and, second, to free his country from the great crime of slavery. To do one or the other, or both, he must have the earnest sympathy and the powerful cooperation of his loyal fellow-countrymen….Had he put the abolition of slavery before the salvation of the Union, he would have inevitably driven from him a powerful class of the American people and rendered resistance to rebellion impossible. Viewed from the genuine abolition ground, Mr. Lincoln seemed tardy, cold, dull, and indifferent; but measuring him by the sentiment of his country, a sentiment he was bound as a statesman to consult, he was swift, zealous, radical, and determined…. The trust that Abraham Lincoln had in himself and in the people was surprising and grand, but it was also enlightened and well founded. He knew the American people better than they knew themselves, and his truth was based upon this knowledge.

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This ends now. You had no right to change the date without consulting me first.” “Enough with the dramatics. I get it. You don’t want to marry me in June. We’ll move it. Point made,” she snapped at me. “No, you don’t get it! I don’t want to marry you. Not in June. Not in July. Not two years from now. Not anytime.” I felt like I was reading from the Dr. Seuss book Laney had quoted to the little girl at Jughead’s Diner. Not in June, not on the moon, not in socks, not in a box. Never, never! “I’m done, Sloane.” There was a pause. Who was being dramatic now? “You can’t do this to me!” “Me, me, me!” I seethed. “Just because marriage starts with an m and ends with an e , it’s not all about you!” “Well, the word mistake does, too, but you can’t blame me for the one you’re making, mister. Just wait until my father—” My cab careened past Ruel’s and the other cars idling along the curb for departures and swung into the first free space. I had caught up with Laney. I breathed a sigh of relief. “Have a nice life, Sloane.

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In provisionally characterizing the object which serves as the theme of our investigation (the Being of entities, or the meaning of Being in general), it seems that we have also delineated the method to be employed. The task of ontology is to explain Being itself and to make the Being of entities stand out in full relief. And the method of ontology remains questionable in the highest degree as long as we merely consult those ontologies which have come down to us historically, or other essays of that character. Since the term "ontology" is used in this investigation in a sense which is formally broad, any attempt to clarify the method of ontology by tracing its history is automatically ruled out. When, moreover, we use the term "ontology," we are not talking about some definite philosophical discipline standing in interconnection with the others. Here one does not have to measure up to the tasks of some discipline that has been presented beforehand; on the contrary, only in terms of the objective necessities of definite questions and the kind of treatment which the 'things themselves' require, can one develop such a discipline. With the question of the meaning of Being, our investigation comes up against the fundamental question of philosophy. This is one that must be treated *phenomenologically*. Thus our treatise does not subscribe to a 'standpoint' or represent any special 'direction'; for phenomenology is nothing of either sort, nor can it become so as long as it understands itself. The expression 'phenomenology' signifies primarily a *methodological conception*. This expression does not characterize the what of the objects of philosophical research as subject-matter, but rather the *how* of that research. The more genuinely a methodological concept is worked out and the more comprehensively it determines the principles on which a science is to be conducted, all the more primordially is it rooted in the way we come to terms with the things themselves, and the farther is it removed from what we call "technical devices," though there are many such devices even in the theoretical disciplines. Thus the term 'phenomenology' expresses a maxim which can be formulated as 'To the things themselves!' It is opposed to all free-floating constructions and accidental findings; it is opposed to taking over any conceptions which only seem to have been demonstrated; it is opposed to those pseudo-questions which parade themselves as 'problems', often for generations at a time. Yet this maxim, one may rejoin, is abundantly self-evident, and it expresses, moreover, the underlying principle of any scientific knowledge whatsoever. Why should anything so self-evident be taken up explicitly in giving a title to a branch of research? In point of fact, the issue here is a kind of 'self-evidence' which we should like to bring closer to us, so far as it is important to do so in casting light upon the procedure of our treatise. We shall expound only the preliminary conception [Vorbegriff] of phenomenology. This expression has two components: "phenomenon" and "logos." Both of these go back to terms from the Greek: φαινόμενον and λόγος. Taken superficially, the term "phenomenology" is formed like "theology," "biology," "sociology"―names which may be translated as "science of God," "science of life," "science of society." This would make phenomenology the *science of phenomena*. We shall set forth the preliminary conception of phenomenology by characterizing what one has in mind in the term's two components, 'phenomenon' and 'logos', and by establishing the meaning of the name in which these are *put together*. The history of the word itself, which presumably arose in the Wolffian school, is here of no significance." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 49-51

13 Reasons to include Curry Leaves to your Diet Sambar. Upma. Dal. Poha. What do they all have in common? A tempering rich in curry leaves. But curry leaves – or Curry leaves, as they are commonly known in India – do more good than simply seasoning your food. Curry power benefits include weight loss and a drop in cholesterol levels. But there’s lots more that the Curry leaves can do. Here are 13 reasons to chew on those curry leaves that pop up on your plate. To keep anaemia away The humble Curry leaves is a rich source of iron and folic acid. Anaemia crops up when your body is unable to absorb iron and use it. “Folic acid is responsible for iron absorption and as Curry leaves is a rich source of both compounds, it’s the perfect choice if you’re looking to amp up your iron levels,” says Alpa Momaya, a Diet & Wellness consultant with Sunrise nutrition hub. To protect your liver If you are a heavy drinker, eating curry leaves can help quell liver damage. A study published in Asian Journal of Pharmaceutical and Clinical Research has revealed that curry leaves contain kaempferol, a potent antioxidant, and can protect the liver from oxidative stress and harmful toxins. To maintain blood sugar levels A study published in the Journal of Plant food for Nutrition has revealed that curry leaves can lower blood sugar levels by affecting the insulin activity. To keep your heart healthy A study published in the Journal of Chinese Medicine showed that “curry leaves can help increase the amount of good cholesterol (HDL) and protect you from heart disease and atherosclerosis,” Momaya says. To aid in digestion Curry leaves have a carminative nature, meaning that they prevent the formation of gas in the gastrointestinal tract and facilitate the expulsion of gas if formed. Ayurveda also suggests that Curry leaves has mild laxative properties and can balance the pitta levels in the body. Momaya’s advice: “A juice of curry leaves with a bit of lime juice or added to buttermilk can be consumed for indigestion.” To control diarrhoea Even though curry leaves have mild laxative properties, research has shown that the carbazole alkaloids in curry leaves can help control diarrhoea. To reduce congestion Curry leaves has long been a home remedy when it comes to dealing with a wet cough, sinusitis or chest congestion. Curry leaves, packed with vitamin C and A and rich in kaempferol, can help loosen up congested mucous. To help you lose weight Curry leaves is known to improve digestion by altering the way your body absorbs fat. This quality is particularly helpful to the obese. To combat the side effects of chemotherapy Curry leaves are said to protect the body from the side effects of chemotherapy and radiotherapy. They also help protect the bone marrow and halt the production of free radicals in the body. To improve your vision Curry leaves is high in vitamin A, which contains carotenoids that can protect the cornea. Eating a diet rich in curry leaves can help improve your vision over time. To prevent skin infections Curry leaves combines potent antioxidant properties with powerful anti-bacterial, anti-fungal and antiprotozoal properties. It is a common home remedy for common skin infections such as acne and fungal infections of the nail. To get better hair Curry leaves has long been used to prevent greying of the hair by our grandmothers. It also helps treat damaged hair, tackle hair fall and dandruff and add bounce to limp hair. To take care of skin Curry leaves can also be used to heal damaged skin. Apply a paste on burns, cuts, bruises, skin irritations and insect bites to ensure quick recovery and clean healing. Add more Curry leaves to your diet and enjoy the benefits of curry leaves.

The King, once free, will have to assure the future of his Kingdom. He must to this effect, a) Consult the true needs of his country. These needs are composed, at Naples as everywhere else, of the strong and sustained action of the government and of guarantees which institutions suitable to the national character can offer, guarantees suitable at once to prevent the authority of government from going astray and the subjects from infringing on the authority. b) Establish and regulate the form of his administration in a way which would not be in opposition to the internal tranquillity of neighboring states.

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Girls seemed to have it easy in comparison. They mostly stood there in blue frocks or tight jeans or frilly skirts or whatever and handed out judgement, like flocks of Caesars in lipstick, crushing my fledging ego with their precious thumbs. And just like Caesar, they never seemed to earn the right to do that, it was theirs by birth. Who had decided this? I sure was never consulted. I had no choice, forced to bury my head in a game I had never agreed to join. I resented girls for it, and that cost me dearly. It nearly crippled me for life. But the winds of power were beginning to shift now. Just as those girls were becoming women, approaching the big 30 and being overtaken by a new batch of free riders, I was starting to get noticed. Time was a great leveller, and time was here.

Adolescent reproductive relationship is a period or moment of connection between adolescents of same or opposite sex in building networks and connections for the future and generations through their cordial and free mind (in their own forms and shapes) for impact making and friendship building while showing forth the light/glory of God in a sinful world

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wide database should be the inequity and bias with which “terrorist” content is already discovered and determined by companies. By and large, Silicon Valley tech companies rely on the US government to define “terrorism,” and remove content from groups on the State Department’s list of foreign designated terrorist organizations (FTOs). While I’ve heard staffers from Facebook suggest that doing so is a legal obligation, numerous lawyers I consulted with disagree. Just as the leader of a designated foreign terrorist organization can publish an opinion piece in the New York Times—they can and they have—so too can they publish a page on Facebook.

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Think of this zone as defining the boundaries of the decision-making box in which you will operate. What sorts of decisions does she want you to make on your own but tell her about? Are you free, for example, to make key personnel decisions? When does she want to be consulted before you decide? Is it when your actions touch on broader issues of policy—for example, in granting people leave? Or when there are hot political issues associated with some of the projects you’re working on? When does she want to make the decision herself?

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RAND proved formative. Some of its employees joked that it stood for “Research And No Development,” and its intellectualism was inspiring to the young economist. The think tank’s ethos was to work on problems so hard that they might actually be unsolvable.9 Four days of the week were dedicated to RAND projects, but the fifth was free for freewheeling personal research. Ken Arrow, a famous economist, and John Nash, the game theorist immortalized in the film A Beautiful Mind, both consulted for RAND around the time Sharpe was there. The eclecticism of RAND’s research community is reflected in his first published works, which were a proposal for a smog tax and a review of aircraft compartment design criteria for Army deployments.

When the ego is well connected to the self, a person stands in relationship with a transcendent center and is precisely not narcissistically invested in nearsighted goals and short-term gains. In such persons there is an ego-free quality, as though they were consulting a deeper and wider reality than merely the practical, rational, and personal considerations typical of ego consciousness.

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