Outlook Name In Quotes

The acceptance of oneself is the essence of the whole moral problem and the epitome of a whole outlook on life. That I feed the hungry, that I forgive an insult, that I love my enemy in the name of Christ -- all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least among them all, the poorest of all the beggars, the most impudent of all the offenders, the very enemy himself -- that these are within me, and that I myself stand in need of the alms of my own kindness -- that I myself am the enemy who must be loved -- what then? As a rule, the Christian's attitude is then reversed; there is no longer any question of love or long-suffering; we say to the brother within us "Raca," and condemn and rage against ourselves. We hide it from the world; we refuse to admit ever having met this least among the lowly in ourselves.

The vicar, whose name is Reverend Waite, leads us in prayers that all begin with 'O Lord' and end with our somehow not being worthy-sinners who have always been sinners and will forever more be sinners until we die. It isn't the most optimistic outlook I've ever heard but we're encouraged to keep trying anyway.

You sum up the whole of New Testament religion if you describe it as the knowledge of God as one’s holy Father. If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means that he does not understand Christianity very well at all. For everything that Christ taught, everything that makes the New Testament new, and better than the Old, everything that is distinctively Christian as opposed to merely Jewish, is summed up in the knowledge of the Fatherhood of God. ‘Father’ is the Christian name for God. Our understanding of Christianity cannot be better than our grasp of adoption.

Jung has so eloquently written of this biblical admonition: Acceptance of oneself is the essence of the moral problem and the acid test of one’s whole outlook on life. That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ—all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself—that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved—what then?48

The heirs of the French, English, and American revolutions had partly believed in their own phrases about the rights of man, freedom of speech, equality before the law, and the like, and have even allowed their conduct to be influenced by them to some extent. But by the fourth decade of the twentieth century all the main currents of political thought were authoritarian. The earthly paradise had been discredited at exactly the moment when it became realizable. Every new political theory, by whatever name it called itself, led back to hierarchy and regimentation. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years — imprisonment without trial, the use of war prisoners as slaves, public executions, torture to extract confessions, the use of hostages, and the deportation of whole populations — not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.

The attitude which the man in the street unconsciously adopts towards science is capricious and varied. At one moment he scorns the scientist for a highbrow, at another anathematizes him for blasphemously undermining his religion; but at the mention of a name like Edison he falls into a coma of veneration. When he stops to think, he does recognize, however, that the whole atmosphere of the world in which he lives is tinged by science, as is shown most immediately and strikingly by our modern conveniences and material resources. A little deeper thinking shows him that the influence of science goes much farther and colors the entire mental outlook of modern civilised man on the world about him.

Can you name one really successful person who has a negative outlook on life? I can’t.

For it was the horrible reality of the ever increasing death and devastation in Vietnam that galvanized growing numbers of Americans to demand an end to the terror. The pulverizing destruction of a tiny nation in the name of self-determination, and the related barbarization of the once proud American Army, were gruesome and shameful ways to learn the nature of disaster. The final terror would come to be if ending the war did not lead to fundamental changes in the American outlook, in American society, and hence in American foreign policy.

The earthly paradise had been discredited at exactly the moment when it became realisable. Every new political theory, by whatever name it called itself, led back to hierarchy and regimentation. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years—imprisonment without trial, the use of war prisoners as slaves, public executions, torture to extract confessions, the use of hostages and the deportation of whole populations—not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.

We’re not so different, you and I. Sure, we may have different religious beliefs, political outlooks, sexual orientations, economic viewpoints, and artistic/literary/culinary tastes, but deep down we both want the same thing: To be loved by a beautiful being of light riding a glowing unicorn who just got named the dean of Liberal Arts at Harvard University (The unicorn’s the new dean, not the being of light), and it wants you to come up to Boston to teach Sexual Intercourse 101 to a select group of freshmen specifically chosen by you.

But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.

A dramatic turn in how the Western world came to view the mind played out in Maine in 1833. This development hinged upon the experience of a simple and extremely influential man: a New England clockmaker named Phineas P. Quimby. That year, quietly and with little forethought, Quimby embarked on a psychological experiment that formed the germination of the positive-thinking outlook.

The idea of an earthly paradise in which men should live together in a state of brotherhood, without laws and without brute labor, had haunted the human imagination for thousands of years. And this vision had had a certain hold even on the groups who actually profited by each historic change. The heirs of the French, English, and American revolutions had partly believed in their own phrases about the rights of man, freedom of speech, equality before the law, and the like, and had even allowed their conduct to be influenced by them to some extent. But by the fourth decade of the twentieth century all the main currents of political thought were authoritarian. The earthly paradise had been discredited at exactly the moment when it became realizable. Every new political theory, by whatever name it called itself, led back to hierarchy and regimentation. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years—imprisonment without trial, the use of war prisoners as slaves, public executions, torture to extract confessions, the use of hostages and the deportation of whole populations—not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.

Acceptance of oneself is the essence of the moral problem and the acid test of one’s whole outlook on life. That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ—all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself—that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved—what then?48

The earthly paradise had been discredited at exactly the moment when it became realizable. Every new political theory, by whatever name it called itself, led back to hierarchy and regimentation. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years—imprisonment without trial, the use of war prisoners as slaves, public executions, torture to extract confessions, the use of hostages and the deportation of whole populations—not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.

And we oughtn't to be contrasting the imaginative, dreamy outlook of children with the realism and objectivity of adults. It is children who are the true realists: They never proceed from generalities. The adult recognizes the general form in a particular example, a representative of the species, dismisses everything else and states: that's a lilac, there's an ash tree, an apple tree. The child perceives individuals, personalities. He sees the unique form, and doesn't mask it with a common name or function. When you walk with children they enable you to see the fabulous beasts in tree foliage, to smell the sweetness of blossoms. It isn't a triumph of the imagination, but an unprejudiced, total realism. And Nature becomes instantly poetic. These outings are the absolute reign of childhood. You lose its charm in growing up, because you end by acquiring ideas and certainties about everything, and no longer want to know more of things than their objective representation (sadly called their 'truths').

Look at the telephone; it would remind you of a unique scientist, Alexander Graham Bell. He, besides being a great inventor, was also a man of great compassion and service. In fact, much of the research which led to the development of the telephone was directed at finding solutions to the challenges of hearing impaired people and helping them to be able to listen and communicate. Bell’s mother and wife were both hearing impaired and it profoundly changed Bell’s outlook to science. He aimed to make devices which would help the hearing impaired. He started a special school in Boston to teach hearing impaired people in novel ways. It was these lessons which inspired him to work with sound and led to the invention of the telephone. Can you guess the name of the most famous student of Alexander Graham Bell? It was Helen Keller, the great author, activist and poet who was hearing and visually impaired. About her teacher, she once said that Bell dedicated his life to the penetration of that ‘inhuman silence which separates and estranges’.

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

The belief that order must be intentionally generated and imposed upon society by institutional authorities continues to prevail. This centrally-directed model is premised upon what F.A. Hayek called “the fatal conceit,” namely, the proposition “that man is able to shape the world according to his wishes,”3 or what David Ehrenfeld labeled “the arrogance of humanism.”4That such practices have usually failed to produce their anticipated results has generally led not to a questioning of the model itself, but to the conclusion that failed policies have suffered only from inadequate leadership, or a lack of sufficient information, or a failure to better articulate rules. Once such deficiencies have been remedied, it has been supposed, new programs can be implemented which, reflective of this mechanistic outlook, will permit government officials to “fine tune” or “jump start” the economy, or “grow” jobs, or produce a “quick fix” for the ailing government school system. Even as modern society manifests its collapse in the form of violent crime, economic dislocation, seemingly endless warfare, inter-group hostilities, the decay of cities, a growing disaffection with institutions, and a general sense that nothing “works right” anymore, faith in the traditional model continues to drive the pyramidal systems. Most people still cling to the belief that there is something that can be done by political institutions to change such conditions: a new piece of legislation can be enacted, a judicial ruling can be ordered, or a new agency regulation can be promulgated. When a government-run program ends in disaster, the mechanistic mantra is invariably invoked: “we will find out what went wrong and fix it so that this doesn’t happen again.” That the traditional model itself, which is grounded in the state’s power to control the lives and property of individuals to desired ends, may be the principal contributor to such social disorder goes largely unexplored.

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The causes of my uneasiness are these: 1. The lack of spiritual fruit in the lives of so many who claim to have faith. 2. The rarity of a radical change in the conduct and general outlook of persons professing their new faith in Christ as their personal Saviour. 3. The failure of our teachers to define or even describe the thing to which the word faith is supposed to refer. 4. The heartbreaking failure of multitudes of seekers, be they ever so earnest, to make anything out of the doctrine or to receive any satisfying experience through it. 5. The real danger that a doctrine that is parroted so widely and received so uncritically by so many is false as understood by them. 6. I have seen faith put forward as a substitute for obedience, an escape from reality, a refuge from the necessity of hard thinking, a hiding place for weak character. I have known people to miscall by the name of faith high animal spirits, natural optimism, emotional thrills and nervous tics. 7. Plain horse sense ought to tell us that anything that makes no change in the man who professes it makes no difference to God either, and it is an easily observable fact that for countless numbers of persons the change from no-faith to faith makes no actual difference in the life.

Philosophy and science have not always been friendly toward the idea of God, the reason being that they are dedicated to the task of accounting for things and are impatient with anything that refuses to give an account of itself. The philosopher and the scientist will admit that there is much that they do not know; but that is quite another thing from admitting that there is something which they can never know, which indeed they have no technique for discovering. To admit that there is One who lies beyond us, who exists outside of all our categories, who will not be dismissed with a name, who will not appear before the bar of our reason, nor submit to our curious inquiries: this requires a great deal of humility, more than most of us possess, so we save face by thinking God down to our level, or at least down to where we can manage Him. Yet how He eludes us! For He is everywhere while He is nowhere, for "where" has to do with matter and space, and God is independent of both. He is unaffected by time or motion, is wholly self-dependent and owes nothing to the worlds His hands have made. Timeless, spaceless, single, lonely, Yet sublimely Three, Thou art grandly, always, only God is Unity! Lone in grandeur, lone in glory, Who shall tell Thy wondrous story? Awful Trinity! FREDERICK W. FABER It is not a cheerful thought that millions of us who live in a land of Bibles, who belong to churches and labor to promote the Christian religion, may yet pass our whole life on this earth without once having thought or tried to think seriously about the being of God. Few of us have let our hearts gaze in wonder at the I AM, the self-existent Self back of which no creature can think. Such thoughts are too painful for us. We prefer to think where it will do more good - about how to build a better mousetrap, for instance, or how to make two blades of grass grow where one grew before. And for this we are now paying a too heavy price in the secularlzation of our religion and the decay of our inner lives. Perhaps some sincere but puzzled Christian may at this juncture wish to inquire about the practicality of such concepts as I am trying to set forth here. "What bearing does this have on my life?" he may ask. "What possible meaning can the self-existence of God have for me and others like me in a world such as this and in times such as these?" To this I reply that, because we are the handiwork of God, it follows that all our problems and their solutions are theological. Some knowledge of what kind of God it is that operates the universe is indispensable to a sound philosophy of life and a sane outlook on the world scene. The much-quoted advice of Alexander Pope, "Know then thyself, presume not God to scan: The proper study of mankind is man," if followed literally would destroy any possibility of man's ever knowing himself in any but the most superficial way. We can never know who or what we are till we know at least something of what God is. For this reason the self-existence of God is not a wisp of dry doctrine, academic and remote; it is in fact as near as our breath and as practical as the latest surgical technique.

February 2 The Constraint of the Call Woe is unto me, if I preach not the gospel! 1 Corinthians 9:16 Beware of stopping your ears to the call of God. Everyone who is saved is called to testify to the fact; but that is not the call to preach, it is merely an illustration in preaching. Paul is referring to the pangs produced in him by the constraint to preach the Gospel. Never apply what Paul says in this connection to souls coming in contact with God for salvation. There is nothing easier than getting saved because it is God’s sovereign work—“Come unto Me and I will save you.” Our Lord never lays down the conditions of discipleship as the conditions of salvation. We are condemned to salvation through the Cross of Jesus Christ. Discipleship has an option with it—“IF any man . . .” Paul’s words have to do with being made a servant of Jesus Christ, and our permission is never asked as to what we will do or where we will go. God makes us broken bread and poured-out wine to please Himself. To be “separated unto the gospel” means to hear the call of God; and when a man begins to overhear that call, then begins agony that is worthy of the name. Every ambition is nipped in the bud, every desire of life quenched, every outlook completely extinguished and blotted out, saving one thing only—“separated unto the gospel.” Woe be to the soul who tries to put his foot in any other direction when once that call has come to him. This College exists to see whether God has any man or woman here who cares about proclaiming His Gospel; to see whether God grips you. And beware of competitors when God does grip you.

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That is why in the case of some of our Mohammedan or Christian countrymen who had originally been forcibly converted to a non-Hindu religion and who consequently have inherited along with Hindus, a common Fatherland and a greater part of the wealth of a common culture—language, law, customs, folklore and history—are not and cannot be recognized as Hindus. For though Hindusthan to them is Fatherland as to any other Hindu yet it is not to them a Holyland too. Their holyland is far off in Arabia or Palestine. Their mythology and Godmen, ideas and heroes are not the children of this soil. Consequently their names and their outlook smack of a foreign origin. Their love is divided. Nay, if some of them be really believing what they profess to do, then there can be no choice—they must, to a man, set their Holy-land above their Fatherland in their love and allegiance. That is but natural. We are not condemning nor are we lamenting. We are simply telling facts as they stand. We have tried to determine the essentials of Hindutva and in doing so we have discovered that the Bohras and such other Mohammedan or Christian communities possess all the essential qualifications of Hindutva but one and that is that they do not look upon India as their Holyland.

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the foremost philosopher of the German petty bourgeoisie also drew this conclusion. Schopenhauer rejected the whole of the ‘charlatan’ Hegel; above all he rejected Hegel’s philosophy of history. He did not see any progressive process of development in the history of humanity; he only saw in it a history of individuals; the German petty-bourgeois, whose prophet he was, is the same person he was from the very beginning and will be in the future. Schopenhauer’s philosophy reached its highest point in the ‘insight’ that ‘at all times, the same was, is and will be the same.’ He writes: ‘History shows on all sides, only the same thing, except in different forms: the chapters of the history of humanity are basically only different in name and the dates; the really essential content is the same everywhere ... The material of history is the individual in his solitude and fortuitousness, what always is, and then is not, forevermore, the fleeting intertwining like clouds in the wind of moving humanity, which so often can be transformed completely, through the slightest chance.’ So closely comes Schopenhauer’s philosophical idealism to mechanical materialism in its conception of history. In fact, they are opposite poles of the same narrow outlook. And when Schopenhauer said grimly of the materialism of the natural sciences: ‘These gentlemen of the crucible must be taught that simple chemistry makes one capable of being a chemist but not a philosopher’ so he should be taught that simple philosophizing makes one capable of sneaking about, but not of historical investigation. However Schopenhauer was consistent in his own fashion, and as soon as he had thrown away Hegel’s dialectical method, then he had to throw away Hegel’s historical constructions with it.

List the names of the members of your team. Next to each person’s name, write a sentence or phrase that describes that person’s perspective or outlook. The sentence must be positive, giving the person the benefit of the doubt for how he or she sees the world. If you’re having difficulty describing someone’s perspective, you need to get to know him or her better so that you can articulate the person’s point of view.

L.A., and they changed my whole outlook on doing time. There was this one guy in particular; his name was Rafik. He’d known me since I was in high school. He’d been a hustler, a player, a stone-cold street dude just like me. But in prison he became a Muslim. I always saw him walking around with college books. I couldn’t believe

I just wanted to try another line on the audience. It is difficult to stir rebellion among those to whom all things are good. There is no room for evil in their minds, despite the fact that they suffer it constantly. The slave upon the rack who knows that he will be born again–perhaps as a fat merchant–if he suffers willingly, his outlook is not the same as that of a man with but one life to live. He can bear anything, knowing that great as his present pain may be, his future pleasure will rise higher. If such a one does not choose to believe in good or evil, perhaps then beauty and ugliness can be made to serve him as well. Only the names have been changed." "This, then, is the new, official party line?" asked Yama. "It is," said Sam. Yama's hand passed through an invisible slit in his robe and emerged with a dagger, which he raised in salute. "To beauty," he said. "Down with ugliness!

What was required in a Party member was an outlook similar to that of the ancient Hebrew who knew, without knowing much else, that all nations other than his own worshipped ‘false gods’. He did not need to know that these gods were called Baal, Osiris, Moloch, Ashtaroth, and the like: probably the less he knew about them the better for his orthodoxy. He knew Jehovah and the commandments of Jehovah: he knew, therefore, that all gods with other names or other attributes were false gods.

All our opinions are false and don’t matter in the grand scheme of things. We live ,we die. We as individuals don’t matter in this world ,we will be a memory if anyone does remember us. We will be lucky.But soon , our memory will die with them and maybe someone will utter our name in passing in this age of technology ,as a footnote to something that grabbed more of their attention. Ultimately in this world our lives do not matter. So why do we feel we are in a one man play? Why do we want to accomplish so much just to be bellowed as heroes or heroines, to be adored or thought highly of by other people who do not even have favorable opinions of themselves? You see the truth is that the trace we leave In this world do not matter in this world, the track we leave in this world is what matters in the afterlife and it will be mirror in the memory of your future. Everything we do today is either for our own comforts or to avoid discomfort we are living in a perpetual state of pleasing ourselves , self gratification and being busy bodies for the momentarily exhalation of relief that will almost always follow up with a crisis. No one will have a continuous state of bliss as the pendulum swings up it will eventually come down before it comes back up again, yet we act surprised and devastated. This life is a perpetual test to try to develop and polish your outlook and inner life so you may be the lucky ones to develop the acuteness to see this world for what it is, and not lose that vision. An illusion of forms presenting the beauty and ugliness of our souls to us on a platter and tempting us to forget we are mortal. You don’t finish school when you graduate with that degree. You finish school when you die.

The Economics of Property-Casualty Insurance With the acquisition of General Re — and with GEICO’s business mushrooming — it becomes more important than ever that you understand how to evaluate an insurance company. The key determinants are: (1) the amount of float that the business generates; (2) its cost; and (3) most important of all, the long-term outlook for both of these factors. To begin with, float is money we hold but don't own. In an insurance operation, float arises because premiums are received before losses are paid, an interval that sometimes extends over many years. During that time, the insurer invests the money. Typically, this pleasant activity carries with it a downside: The premiums that an insurer takes in usually do not cover the losses and expenses it eventually must pay. That leaves it running an "underwriting loss," which is the cost of float. An insurance business has value if its cost of float over time is less than the cost the company would otherwise incur to obtain funds. But the business is a lemon if its cost of float is higher than market rates for money. A caution is appropriate here: Because loss costs must be estimated, insurers have enormous latitude in figuring their underwriting results, and that makes it very difficult for investors to calculate a company's true cost of float. Errors of estimation, usually innocent but sometimes not, can be huge. The consequences of these miscalculations flow directly into earnings. An experienced observer can usually detect large-scale errors in reserving, but the general public can typically do no more than accept what's presented, and at times I have been amazed by the numbers that big-name auditors have implicitly blessed. As for Berkshire, Charlie and I attempt to be conservative in presenting its underwriting results to you, because we have found that virtually all surprises in insurance are unpleasant ones. The table that follows shows the float generated by Berkshire’s insurance operations since we entered the business 32 years ago. The data are for every fifth year and also the last, which includes General Re’s huge float. For the table we have calculated our float — which we generate in large amounts relative to our premium volume — by adding net loss reserves, loss adjustment reserves, funds held under reinsurance assumed and unearned premium reserves, and then subtracting agents balances, prepaid acquisition costs, prepaid taxes and deferred charges applicable to assumed reinsurance. (Got that?)

I tried to explain my longing for the vanished city. As the walls go on rising, the character of the place grows more and more obscure. The mood of a street or suburb, that unlikely blend of outlooks expressed by the houses and the people living in them, no longer brushes off on you as you pass. You think there is life behind one guarded façade or another, a mind behind the blank stare, but you cannot be sure. ‘It’s creepy,’ she said, ‘I absolutely agree. It’s like those people at Moyo who eat three courses without taking off their shades. You think they must be watching you, and so you watch them, which is the whole point.’ I take comfort in the debris strewn over the walls: the shadows of numbers pilfered for scrap, the unstrung lyres of electric fencing, the armed response signs, especially the old and weathered ones, which fade unevenly depending on how their colours stand up to the sun. Sometimes the names and numbers of the companies have bleached out entirely while the emblems of snarling dogs and charging elephants persist. All that remains on the oldest signs is two black pistols pointed at one another in a perpetual showdown. Their candour is admirable. They’re empty gestures, like snapped wires and dog-eared spikes. The company faded away years ago, but their boards are still everywhere saying, ‘Bang!’ I" (from "Double Negative" by Ivan Vladislavic, Teju Cole)

Can you name one really successful person who has a negative outlook on life?

It is conceivable that some of those named by MacGuire as under consideration for the role of dictator or subordinate positions of leadership had no knowledge of this fact, although Van Zandt reported that he, for one, had been approached. It is unlikely that Douglas MacArthur, as Chief of Staff and a stiff-necked hero with patriotic credentials as unchallengeable as Butler’s, would have had any unsavory dealings with the plotters, however patrician his outlook.

Website designing is as important as any other criteria that we look for while developing a website. Moreover, website design is the countenance of your company or brand and hence the outlook matters the most. As we judge other people by their outlook at the first glance, the visitors of any brand will judge the website by its outlook, UI/UX and convenience. Name- Allied Technologies

Every new political theory, by whatever name it called itself, led back to hierarchy and regimentation. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years—imprisonment without trial, the use of war prisoners as slaves, public executions, torture to extract confessions, the use of hostages, and the deportation of whole populations— not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.

Having said that there's no such thing as real psychics, there are many people who genuinely believe that they are psychic and they genuinely want to help people. But then there are frauds who know they ain't psychic and their sole purpose is to exploit vulnerable masses, just like there are frauds and morons in the field of science. In science, frauds are those scientists who manipulate research date to suit their expectations, and morons are those scientists who won't mind causing hurt and harm to everyday people in the name of science. We ought to stand up against these frauds and morons no matter their line of work, instead of looking down on regular people for their every little illogicality. Enough with this condescending outlook of life from a high and mighty, intellectual pedestal! Come down, come down to earth, come down to the street, come down to the soil, for that's where life is.

The imminent arrival of NT had turned the computer industry on its ear. After outsiders took stock of the first beta, expectations for NT grew. While easy to nitpick over flaws, some heralded the program as a grand achievement likely to alter the destinies of scores of computer and software companies. Those rivals most at risk—IBM, Sun Microsystems and Novell, to name the three biggest—girded themselves against the onslaught. First Boston, a securities firm that advised investors on the industry’s outlook, captured the mood on February 15, 1993, calling NT the “most aggressive new piece of software ever.” Eight

But by the fourth decade of the twentieth century all the main currents of political thought were authoritarian. The earthly paradise had been discredited at exactly the moment when it became realisable. Every new political theory, by whatever name it called itself, led back to hierarchy and regimentation. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years—imprisonment without trial, the use of war prisoners as slaves, public executions, torture to extract confessions, the use of hostages and the deportation of whole populations—not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive. It

What was required in a Party member was an outlook similar to that of the ancient Hebrew who knew, without knowing much else, that all nations other than his own worshipped ‘false gods’. He did not need to know that these gods were called Baal, Osiris, Moloch, Ashtaroth, and the like: probably the less he knew about them the better for his orthodoxy. He knew Jehovah and the commandments of Jehovah: he knew, therefore, that all gods with other names or other attributes were false gods.

Turn to the Lord, ye prisoners of hope. Seek strength from God, the living God. Show an unwavering, humble faith in His power and His willingness to save. When in faith we take hold of His strength, He will change, wonderfully change, the most hopeless, discouraging outlook. He will do this for the glory of His name.

You have a good mind, a beautiful physique and a possible successful future outlook—but that now is up to you [he wrote when she turned eighteen]. You are the mistress of your future. All your mother and dad can do is to look on, advise when asked and hope and wish you a happy one. There’ll be troubles and sorrow a plenty but there’ll also be happy days and hard work. From a financial standpoint your father has not been a shining success but he has tried to leave you something that (as Mr. Shakespeare says) cannot be stolen—an honorable reputation and a good name. You must continue that heritage and see that it is not spoiled. You’re all we have and we both count on you.