No Material Things Can Replace Quotes

Because you are not scared to admit out loud that you're afraid. Or to ask questions... and because you know that your husband is in pain, you will go to him and not threaten his ability to provide with words that cut and burn in another's mind forever, until death do you apart. Because you will tell him that its right for him to change profession and that it is not his fault that the shoe he first brought to your marriage no longer fits. You'll say that you don't care what your parents think , or people think, and material things can always be replaced, but not him. And because you will have the patience and wisdom to understand everything that he is afraid of, you'll kiss his boo-boos instead of rubbing salt in the wounds of his failures...

My best advice about writer’s block is: the reason you’re having a hard time writing is because of a conflict between the GOAL of writing well and the FEAR of writing badly. By default, our instinct is to conquer the fear, but our feelings are much, much, less within our control than the goals we set, and since it’s the conflict BETWEEN the two forces blocking you, if you simply change your goal from “writing well” to “writing badly,” you will be a veritable fucking fountain of material, because guess what, man, we don’t like to admit it, because we’re raised to think lack of confidence is synonymous with paralysis, but, let’s just be honest with ourselves and each other: we can only hope to be good writers. We can only ever hope and wish that will ever happen, that’s a bird in the bush. The one in the hand is: we suck. We are terrified we suck, and that terror is oppressive and pervasive because we can VERY WELL see the possibility that we suck. We are well acquainted with it. We know how we suck like the backs of our shitty, untalented hands. We could write a fucking book on how bad a book would be if we just wrote one instead of sitting at a desk scratching our dumb heads trying to figure out how, by some miracle, the next thing we type is going to be brilliant. It isn’t going to be brilliant. You stink. Prove it. It will go faster. And then, after you write something incredibly shitty in about six hours, it’s no problem making it better in passes, because in addition to being absolutely untalented, you are also a mean, petty CRITIC. You know how you suck and you know how everything sucks and when you see something that sucks, you know exactly how to fix it, because you’re an asshole. So that is my advice about getting unblocked. Switch from team “I will one day write something good” to team “I have no choice but to write a piece of shit” and then take off your “bad writer” hat and replace it with a “petty critic” hat and go to town on that poor hack’s draft and that’s your second draft. Fifteen drafts later, or whenever someone paying you starts yelling at you, who knows, maybe the piece of shit will be good enough or maybe everyone in the world will turn out to be so hopelessly stupid that they think bad things are good and in any case, you get to spend so much less time at a keyboard and so much more at a bar where you really belong because medicine because childhood trauma because the Supreme Court didn’t make abortion an option until your unwanted ass was in its third trimester. Happy hunting and pecking!

The mystery of this courage of Bauer’s is Hegel’s Phenomenology. As Hegel here puts self-consciousness in the place of man, the most varied human reality appears only as a definite form, as a determination of self-consciousness. But a mere determination of self-consciousness is a “pure category,” a mere “thought” which I can consequently also abolish in “pure” thought and overcome through pure thought. In Hegel’s Phenomenology the material, perceptible, objective bases of the various estranged forms of human self-consciousness are left as they are. Thus the whole destructive work results in the most conservative philosophy because it thinks it has overcome the objective world, the sensuously real world, by merely transforming it into a “thing of thought” a mere determination of self-consciousness and can therefore dissolve its opponent, which has become ethereal, in the “ether of pure thought.” Phenomenology is therefore quite logical when in the end it replaces human reality by “Absolute Knowledge”—Knowledge, because this is the only mode of existence of self-consciousness, because self-consciousness is considered as the only mode of existence of man; absolute knowledge for the very reason that self-consciousness knows itself alone and is no more disturbed by any objective world. Hegel makes man the man of self-consciousness instead of making self-consciousness the self-consciousness of man, of real man, man living in a real objective world and determined by that world. He stands the world on its head and can therefore dissolve in the head all the limitations which naturally remain in existence for evil sensuousness, for real man. Besides, everything which betrays the limitations of general self-consciousness—all sensuousness, reality, individuality of men and of their world—necessarily rates for him as a limit. The whole of Phenomenology is intended to prove that self-consciousness is the only reality and all reality.

Generational Patterns Since the beginning of recorded time, certain writers and thinkers have intuited a pattern to human history. It was perhaps the great fourteenth-century Islamic scholar Ibn Khaldun who first formulated this idea into the theory that history seems to move in four acts, corresponding to four generations. The first generation is that of the revolutionaries who make a radical break with the past, establishing new values but also creating some chaos in the struggle to do so. Often in this generation there are some great leaders or prophets who influence the direction of the revolution and leave their stamp on it. Then along comes a second generation that craves some order. They are still feeling the heat of the revolution itself, having lived through it at a very early age, but they want to stabilize the world, establish some conventions and dogma. Those of the third generation—having little direct connection to the founders of the revolution—feel less passionate about it. They are pragmatists. They want to solve problems and make life as comfortable as possible. They are not so interested in ideas but rather in building things. In the process, they tend to drain out the spirit of the original revolution. Material concerns predominate, and people can become quite individualistic. Along comes the fourth generation, which feels that society has lost its vitality, but they are not sure what should replace it. They begin to question the values they have inherited, some becoming quite cynical. Nobody knows what to believe in anymore. A crisis of sorts emerges. Then comes the revolutionary generation, which, unified around some new belief, finally tears down the old order, and the cycle continues. This revolution can be extreme and violent, or it can be less intense, with simply the emergence of new and different values.

The first involves streamlining operations and introducing cost innovations from manufacturing to distribution. Can the product’s or service’s raw materials be replaced by unconventional, less expensive ones—such as switching from metal to plastic or shifting a call center from the UK to Bangalore? Can high-cost, low-value-added activities in your value chain be significantly eliminated, reduced, or outsourced? Can the physical location of your product or service be shifted from prime real estate locations to lower-cost locations, as The Home Depot, IKEA, and Walmart have done in retail or Southwest Airlines has done by shifting from major to secondary airports? Can you truncate the number of parts or steps used in production by shifting the way things are made, as Ford did by introducing the assembly line? Can you digitize activities to reduce costs? By

What’s more, AI researchers have begun to realize that emotions may be a key to consciousness. Neuroscientists like Dr. Antonio Damasio have found that when the link between the prefrontal lobe (which governs rational thought) and the emotional centers (e.g., the limbic system) is damaged, patients cannot make value judgments. They are paralyzed when making the simplest of decisions (what things to buy, when to set an appointment, which color pen to use) because everything has the same value to them. Hence, emotions are not a luxury; they are absolutely essential, and without them a robot will have difficulty determining what is important and what is not. So emotions, instead of being peripheral to the progress of artificial intelligence, are now assuming central importance. If a robot encounters a raging fire, it might rescue the computer files first, not the people, since its programming might say that valuable documents cannot be replaced but workers always can be. It is crucial that robots be programmed to distinguish between what is important and what is not, and emotions are shortcuts the brain uses to rapidly determine this. Robots would thus have to be programmed to have a value system—that human life is more important than material objects, that children should be rescued first in an emergency, that objects with a higher price are more valuable than objects with a lower price, etc. Since robots do not come equipped with values, a huge list of value judgments must be uploaded into them. The problem with emotions, however, is that they are sometimes irrational, while robots are mathematically precise. So silicon consciousness may differ from human consciousness in key ways. For example, humans have little control over emotions, since they happen so rapidly and because they originate in the limbic system, not the prefrontal cortex of the brain. Furthermore, our emotions are often biased.

With our desire to have more, we find ourselves spending more and more time and energy to manage and maintain everything we have. We try so hard to do this that the things that were supposed to help us end up ruling us. We eventually get used to the new state where our wishes have been fulfilled. We start taking those things for granted and there comes a time when we start getting tired of what we have. We're desperate to convey our own worth, our own value to others. We use objects to tell people just how valuable we are. The objects that are supposed to represent our qualities become our qualities themselves. There are more things to gain from eliminating excess than you might imagine: time, space, freedom and energy. When people say something is impossible, they have already decided that they don't want to do it. Differentiate between things you want and things you need. Leave your unused space empty. These open areas are incredibly useful. They bring us a sense of freedom and keep our minds open to the more important things in life. Memories are wonderful but you won't have room to develop if your attachment to the past is too strong. It's better to cut some of those ties so you can focus on what's important today. Don't get creative when you are trying to discard things. There's no need to stock up. An item chosen with passion represents perfection to us. Things we just happen to pick up, however, are easy candidates for disposal or replacement. As long as we stick to owning things that we really love, we aren't likely to want more. Our homes aren't museum, they don't need collections. When you aren't sure that you really want to part with something, try stowing it away for a while. Larger furniture items with bold colors will in time trigger visual fatigue and then boredom. Discarding things can be wasteful. But the guilt that keeps you from minimizing is the true waste. The real waste is the psychological damage that you accrue from hanging on to things you don't use or need. We find our originality when we own less. When you think about it, it's experience that builds our unique characteristics, not material objects. I've lowered my bar for happiness simply by switching to a tenugui. When even a regular bath towel can make you happy, you'll be able to find happiness almost everywhere. For the minimalist, the objective isn't to reduce, it's to eliminate distractions so they can focus on the things that are truly important. Minimalism is just the beginning. It's a tool. Once you've gone ahead and minimized, it's time to find out what those important things are. Minimalism is built around the idea that there's nothing that you're lacking. You'll spend less time being pushed around by something that you think may be missing. The qualities I look for in the things that I buy are: - the item has a minimalistic kind of shape and is easy to clean - it's color isn't too loud - I'll be able to use it for a long time - it has a simple structure - it's lightweight and compact - it has multiple uses A relaxed moment is not without meaning, it's an important time for reflection. It wasn't the fallen leaves that the lady had been tidying up, it was her own laziness that she had been sweeping away. We are what we repeatedly do. Excellence, then, is not an act but a habit. With daily cleaning, the reward may be the sense of accomplishment and calmness we feel afterward. Cleaning your house is like polishing yourself. Simply by living an organized life, you'll be more invigorated, more confident and like yourself better. Having parted with the bulk of my belongings, I feel true contentment with my day-to-day life. The very act of living brings me joy. When you become a minimalist, you free yourself from all the materialist messages that surround us. All the creative marketing and annoying ads no longer have an effect on you.

You are familiar with The Decline of the West, in which Oswald Spengler takes note of the current decadence of painting, as well as literature and music, and concludes that the end of our cultural epoch has arrived. He is a philosopher, but one descended from the natural sciences. He arranges observations, he records insights and knowledge. He takes a graphic view of history. And if he sees that a line curves downward, he considers the trend a proven fact, so that zero must be reached at a particular time and place. And that moment represents the end, the decline of the West! "But his graphing has no bearing on any of my ideas and plans as architect and politician. I study the reasons why the line curves downward, and I try to remove the causes. But at the same time, I examine the reasons why at an earlier time the line curved upward! And then I set out to restore the conditions of that day, to awake anew the creative wall of that time, and to bring about a new crest in the constantly fluctuating curve of history. "No doubt about it! Our culture has entered on stagnation, it looks like old age. But the reasons for this state do not lie in the fact that it has genuinely passed its manhood, but rather that the upholders of this culture, the Germanic-European peoples, have neglected it and have turned their attention to material tasks, to technology, industry, to hunger for material possessions, to rapacity, and to an economic egocentrism that overwhelms everything else. All their thinking and striving reaches its only climax in account books and in the outward show of the worldly goods they possess. "I am overcome with disgust, a vexing scorn, when I see the way such people live and behave! [ . . . ] But thank God, it is only the top ten thousand who think along these lines. It is true that the whole of the bourgeoisie is already strongly infected and sickly. But bourgeois youth are still healthy and can be shown the way back to nature, to a higher development, to new cultural will, provided only that they do not become enmeshed in the treadmill of meaningless and wholly materialistic contemporary life, only to drown either in the cupidity of business or in the tedium of the middle-class workaday routine or in the corruption of the big city. “If we succeed in replacing the egocentric cupidity of business with a socialist communal wall and a work-affirming responsibility for the common-weal; in abolishing the tedium of middle-class workaday monotony by substituting for it the potential enjoyment of personal liberty, the beauty of nature, the splendor of our own Fatherland and the thousandfold diversity of the rest of the world; and if we put an end to the corruption of omnipresent degeneracy, bred in the warrens of buildings and on the asphalt streets of the cities of millions - then the road is clear to a new life, to a new creative will, to a new flight of the free, healthy spirit and mind. And then, my dear Herr Roselius, your bricks will form themselves into entirely new shapes all by themselves. Temples of life will be built, cathedrals of a higher cult will be raised, and even thousands of years later, the walls will bear witness to the exalted times out of which even more exalted ones were bom!” When Roselius had left Hitler’s room with me, he took my hand and said: “Wagener, I thank you for having made this hour possible. What a man! And how small we feel, concerned as we are with those things that preoccupy us! But now I know' what I have to do! In spite of my sixty years, I have only one goal: to join in the work of helping the young people and the German Volk to find internal and external freedom!

Life, with all its surprises, is full of moments that, although predictable, keep surprising us. Every sensation, although already written, makes us feel each moment uniquely. And yet, we think about the future and the past, while insisting in forgetting the present. All memories and imaginations replace love with the feeling of sadness, a sadness built upon repetitions that match the undesired future and past. To lose is always harder than to forget, but to feel what can’t be changed is harder than losing it. It is hard to know without the capacity for creating, to see without the potential to predict, and to pay for what we know and see without any positive outcome at sight. But that is the life of many, a life that in their despair, is called real, as real as their self-destruction within it; for such is the consequence of venerating ignorance while in huger for reason. Many so live in evil, destroying the good that comes to them, emptying their soul in the process, and alchemically merging with the physical world, while disappearing in it; for such is life claiming their soul before claiming their body. Evil consumes the soul just as Earth consumes the body. To do evil is to commit suicide before death presents itself; and the endless nightmares of such creatures are merely manifestations of the bridge they’ve been building for themselves, between their illusions inside the material world and their fate within the spiritual world; for such is the state of slavery of the ignorant, dead in spirit and active in body but without any achievements in life; and yet, if the end of the illusion came, the root of all truth would merely expand itself furthermore, for one cannot come to itself before being with everything else; one cannot live without first experiencing the death of itself; for all that comes from the spirit has once occupied the place of many egos, just as the state of being comes from the activity of manifesting conscience in many things, many lives, many perspectives; for one is all, but all cannot come into one, not until each one of that all is present in its fullness as one. And so, we could very well say that the expansion of one is the direction towards the truth, while the retrocession in being one is the direction towards the lie. And since all lies exist within the truth, we can also say that self-destruction, or evilness, is nothing more than the process of delaying the inevitably of life, to expand into thousands of years what could be achieved in one second. But wouldn’t that be expectable from one that fears life while wanting to experience it to its fullness? Such person is merely reducing the level in which he can live, even when, but mainly while, reducing himself in front of his own existence, including when diminishing himself before life. And that’s why the end of all things will always reveal the beginning of them, for such end is merely a delaying of what already was and should keep on being. It is the need to delay being that expands the being beyond itself, only and merely to simply bring it back to itself at the end. That is all for now, and the now in that all; for life is no more than an eternal present, redistributing its colors to create a big picture, one in which the vision shows the first spot in which all began. And that is enlightenment, as much as it is forgiveness, as much as it is sadness and joy, regret and responsibility, love and hate, emotions and emotionless, action and non-action, the one and the nothingness manifesting themselves at the exact same time and in the same place, allowing us the illusion of time and distance when, deeply within, we know they’re not real. But what is real? That is the journey of life; for one cannot say that there are different perspectives, but merely different states of conscience. In a perfect world, there is but one conscience.

Great Roofing Tips You Should Check Out To make sure that you get the right roof for your needs, learn more about it before you hire someone to install one. This article is going to teach you a few things that can help you to have a roofing project that goes well. You just might learn a thing or two about roofing that can save you some time or money. Don't mess around with your roof if the weather is inclement. Not only does it make it more dangerous for you to go up there, but it can also ruin the work you're attempting to do. Wait for nice weather, both temperature and storm-wise, and then take advantage of the beautiful day. Always be safe when you're up on your roof. If you don't know what you're doing, don't go up there! Wear the right safety gear and don't do anything that puts your body at risk. Remember to bring along the right tools for the job as well to ensure you do the work right. Safety should always be your primary concern when repairing a roof. A quick way to seriously injure yourself is to try to work on your roof in wet conditions. Put a bucket beneath any leaks until the weather improves, then go inspect the roof and see if it's possible for you to repair it. Gutter To protect the integrity of your roof, clean the gutters regularly. Many roof problems, such as leaking, are caused by back-ups in the gutter system. Having a clogged gutter means that rain and snow cannot adequately drain and that puts an extra burden on your roofing materials. Buy tools to make cleaning the gutters faster and easier on you. If you have a hard time getting debris out of your gutter, you may want to bring in some new tools. Try fastening a metal angle on the end of a long board, then move the material towards you with a raking motion. Afterwards, clear out extra debris with a wire brush. While you should give your gutter periodic deep cleanings, there are certain things you should get away from your gutter the moment you see them. Litter, twigs, and pine needles are all big clogging culprits, and knocking them out of the way will help you prevent problems with your own gutter. These short tips have given you the knowledge you needed. These tips will maximize your knowledge of roofing. It can be a nightmare to repair or replace your roof if you are not educated on the matter.

We have all the services that you need for great quality and a good looking roof. This includes true quality roof repair and replacement, to help keep your roof in top shape and providing the protection that it should. We also provide a further inspection service. On the aesthetic side of things, we provide roof cleaning and maintenance and can install and work with a wide range of roofing materials to provide you with the great looking roof that you want.

Hardie Boys- Exterior Millwork That Provides Value Over Time The outdoor areas on your property and the features on it, become the perfect backdrop for your home’s structure. They are also one of the first things that visitors to your property notice. The manner in which these features are designed and the finishing that’s used in them, go a long way in enhancing the overall appeal and value of your property. And so it follows that you ensure resilient materials are used in the work and hire expert technicians for the installation. When you start researching products and materials for outdoor installations, you will find that wood; iron, aluminum, plaster, brick and foam are commonly used in exterior construction. And this may lead you to believe that they are the best option for these applications. It’s also natural for you to be unsure about using new materials such as the specialized cellular PVC materials we use in our millwork. Some comparisons But the fact is that there has been a significant advancement in the manufacture of exterior-grade, manmade materials and cellular PVC is one of them. However, the higher upfront cost can sometimes become the other deterrent for property owners, to opt for this innovative material. Take a look at how the cellular PVC material that we at Hardie Boys, Inc. use stands up against other traditionally-used materials: 1. Weather impact Materials such as hardwood and metal are strong and durable, but need a significant amount of treatments before they can be used in exterior applications. For instance, untreated and unfinished wood features get affected by moisture and the sun’s rays and eventually crack and crumble. They can also develop rot or moss; and if these conditions are very severe, extensive repairs or complete replacement of the feature is the only option you are left with. Metal too gets affected by moisture and exposure to rain and frost; and rusts and corrodes over time. In comparison the unique PVC cellular material that we use in our millwork is moisture and heat-resistant and doesn’t corrode over time. 2. Termite damage Termites are extremely destructive creatures and they can bore through wooden features and cause extensive damage to them. In most cases, replacement is the only option you are left with, which represents a significant expense. Concrete surfaces get affected by the freeze and thaw cycles and crack over a period of time, and you end up spending considerable amounts on repair and replacements. On the other hand, cellular PVC doesn’t get impacted by termites or weather fluctuations at all. 3. Maintenance While choosing materials for exterior applications, most property owners fail to factor the maintenance costs into the overall cost of the installation. For instance, wood, plaster, foam, brick and concrete require annual mold prevention maintenance as well as sanding and polishing or painting. Metal surfaces have to be sanded, and painted regularly too. In comparison, our cellular PVC material features require only basic cleaning and they won’t warp, crack, fade, corrode, develop rot or mold. In short, this is an extremely low-maintenance option that is worth every penny you spend on initial costs. We at Hardie Boys, Inc. are the leaders in this space and provide excellent, customized, cellular PVC millwork solutions for residential and commercial settings. For any more information about our exterior millwork,

Life, with all its surprises, is full of moments that, although predictable, keep surprising us. Every sensation, although already written, makes us feel each moment uniquely. And yet, we think about the future and the past, while insisting in forgetting the present. All memories and imaginations replace love with the feeling of sadness, a sadness built upon repetitions that match the undesired future and past. To lose is always harder than to forget, but to feel what can’t be changed is harder than losing it. It is hard to know without the capacity for creating, to see without the potential to predict, and to pay for what we know and see without any positive outcome at sight. But that is the life of many, a life that in their despair, is called real, as real as their self-destruction within it; for such is the consequence of venerating ignorance while in huger for reason. Many so live in evil, destroying the good that comes to them, emptying their soul in the process, and alchemically merging with the physical world, while disappearing in it; for such is life claiming their soul before claiming their body. Evil consumes the soul just as Earth consumes the body. To do evil is to commit suicide before death presents itself; and the endless nightmares of such creatures are merely manifestations of the bridge they’ve been building for themselves, between their illusions inside the material world and their fate within the spiritual world; for such is the state of slavery of the ignorant, dead in spirit and active in body but without any achievements in life; and yet, if the end of the illusion came, the root of all truth would merely expand itself furthermore, for one cannot come to itself before being with everything else; one cannot live without first experiencing the death of itself; for all that comes from the spirit has once occupied the place of many egos, just as the the state of being comes from the activity of manifesting conscience in many things, many lives, many perspectives; for one is all, but all cannot come into one, not until each one of that all is present in its fullness as one. And so, we could very well say that the expansion of one is the direction towards the truth, while the retrocession in being one is the direction towards the lie. And since all lies exist within the truth, we can also say that self-destruction, or evilness, is nothing more than the process of delaying the inevitably of life, to expand into thousands of years what could be achieved in one second. But wouldn’t that be expectable from one that fears life while wanting to experience it to its fulness? Such person is merely reducing the level in which he can live, even when, but mainly while, reducing himself in front of his own existence, including when diminishing himself before life. And that’s why the end of all things will always reveal the beginning of them, for such end is merely a delaying of what already was and should kept on being. It is the need to delay being that expands the being beyond itself, only and merely to simply bring it back to itself at the end. That is all for now, and the now in that all; for life is not more than an eternal present, redistributing its colors to create a big picture, one in which the vision shows the first spot in which all began. And that is enlightenment, as much as it is forgiveness, as much as it is sadness and joy, regret and responsibility, love and hate, emotions and emotionless, action and non-action, the one and the nothingness manifesting themselves at the exact same time and in the same place, allowing us the illusion of time and distance when, deeply within, we know they’re not real. But what is real? That is the journey of life; for one cannot say that there are different perspectives, but merely different states of conscience. In a perfect world, there is but one conscience.

Good materialism suggests that material things can contribute to, but never replace, the arduous psychological work required to achieve fulfilment, connection, purpose and peace of mind.

It was okay, Travis, when the world couldn’t see us consuming and consuming. Or hear us. Or taste some of our wares. But communication by cinema, satellite, radio, television tape, these have been like a light coming on slowly, being turned up like on a rheostat control in a dark cellar where all of mankind used to live. Now it is blinding bright, cruelly bright. And they can all look over into our corner and see us gorging ourselves and playing with our bright pretty toys. And so they want theirs now. Just like ours, God help them. And what is the only thing we can say? ‘Sorry. You’re a little too late. We used it all up, all except what we need to keep our toys in repair and running and to replace them when they wear out. Sorry, but that’s the way it is.’ What comes after that? Barbarism, an interregnum, a new dark ages, and another start a thousand years from now with a few million people on the planet? Our myth has been that our standard of living would become available to all the peoples of the world. Myths wear thin. We have a visceral appreciation of the truth. That truth, which we don’t dare announce to the world, is what gives us the guilt and the shame and the despair. Nobody in the world will ever live as well, materially, as we once did. And now, as our materialism begins to sicken us, it is precisely what the emerging nations want for themselves. And can never have. Brazil might manage it. But no one else.

To do things differently, we need to perceive things differently. In discussing where we want to be, breakthrough ideas often come when people look at the world through a fresh lens. One of the most important design challenges I pose in this book is to make the processes and systems that surround us intelligible and knowable. We need to design microscopes, as well as microscopes, to help us understand where things come from and why: the life story of a hamburger, or time pressure, or urban sprawl. Equipped with a fresh understanding of why our present situations are as they are, we can better describe where we want to be. With alternative situations evocatively in mind, we can design our way from here to there. Macroscopes can help us understand complex systems, but our own eyes, unaided, are just as important. All over the world, alternative models of organizing daily life are being tried and tested right now. We just need to look for them. When Ezio Manzini ran design workshops in Brazil, China, and India to develop new design ideas for an exhibition about daily life, he encountered dozens of examples of new services for daily life he had never thought of before-and also new attitudes. In many different cultures, he discovered, "an obsession with things is being replaced by a fascination with events." Both young and old people are designing activities and environments in which energy and material consumption is modest and more people are used, not fewer, in the ways we take care of people, work, study, move around, find food, eat, and share equipment.12 In a less-stuff-more-people world, we still

The ideal of explication differs not only from previous philosophy, and from Carnap’s own previous framework of rational reconstruction, but also from most present analytic philosophy. It differs from Quine’s influential programme, for instance, encapsulated in Neurath’s metaphor of reconstructing the boat of our conceptual scheme on the open sea, without being able to put it in dry-dock and reconstruct it from new materials. In Carnap’s framework, our collective mental life is not – to adopt the metaphor – all in the same boat. It consists rather of a give and take between two kinds of communicative devices that operate in different ways. Carnap’s boat is only one of these two parts, not both. It is the medium of action and practical decisions, in which vague concepts of ordinary language have a continuing, perhaps essential, role. This is not, in Carnap’s terms, a proper linguistic ‘framework’ at all. It is a medium not for the pursuit of truth but for getting things done, and it is well adapted to this purpose. To improve it further, we chip away at it and replace its components, a few at a time, with better ones – and this reconstruction, it is true, we carry out at sea. But the better components we acquire from the ports we call at, where we go shopping for proper linguistic frameworks. We take on board better materials and better navigational instruments that help us to reach whatever ports we hope to visit in future – where we can again bring on new and improved materials and instruments. Sometimes, the improved instruments will so influence our knowledge of where we are going that the whole plan of the journey will be revised, and we will change course. But the decision what port to head for next we have to make on board, in our pragmatic vernacular, with whatever improvements we have incorporated up to that point.

All children live in a world rich with surprises. Each new thing, no matter how ordinary, inspires a sense of wonder and delight. But novelty naturally declines with age, and our surroundings begin to dull with familiarity. Psychologists call this phenomenon hedonic adaptation. I imagine that hedonic adaptation is much worse in the modern era than when we were nomadic hunter-gatherers, out in nature with all of its dynamism. Our solid, unchanging indoor environments don’t harbor surprises unless we put them there. The danger of hedonic adaptation is that it sparks a kind of desperate materialism. Hungry for novelty, we often throw out functioning objects that have lost their luster and replace them with shiny new versions. In fact, hedonic adaptation is often known as the hedonic treadmill, because the cycle can repeat endlessly without bringing us any closer to happiness.

Far from being a distraction from holy things, as St. Bernard had claimed, this earthly order is their complement. The fact that man has two aspects, the material and the spiritual, does not mean conflict or compromise: “Grace does not replace nature, it perfects nature.” It’s Aquinas’s most famous aphorism, and it simply means we can merge the two halves of ourselves into a single higher whole—just as Thomas Aquinas had merged Aristotle and Christianity into a single system.

We’ve drained about fifty percent of the work in process from the plant, and about twenty-five percent from finished goods. We’ve saved a lot by not purchasing new materials to replace this excess inventory, and the cash figures show it clearly. But on our books, the assets represented by inventory went down, since they were only partially compensated for by the cash we didn’t have to pay out. In this period, when we were reducing inventory, all the difference between the product cost and the material cost of the reduced inventory showed up as a net loss.” I swallow hard. “Lou, you’re telling me that we were penalized for doing the right thing? That reducing the excess inventory was interpreted by our books as a loss?” “Yes,” he replies, still looking at his papers. “Well tell me, what was the impact—in numbers?” “Our actual net profit was well over twenty percent in each of the last three months,” he says flatly. I stare at him. I can’t believe my ears. “But look at the good side,” he says sheepishly, “now that the inventory has stabilized at a new, low level, this effect won’t disturb us any longer.

Building Insurance Your Guide Review by Reedsy Discovery Reviewer Mardene Carr Must read