Oxford Group Quotes

I was on a walking tour of Oxford colleges once with a group of bored and unimpressable tourists. They yawned at Balliol's quad, T.E. Lawrence's and Churchill's portraits, and the blackboard Einstein wrote his E=mc2 on. Then the tour guide said, 'And this is the Bridge of Sighs, where Lord Peter proposed (in Latin) to Harriet,' and everyone suddenly came to life and began snapping pictures. Such is the power of books.

The principles of Twelve Step recovery are the opposite of our character defects.

William was deeply humiliated. I tried to comfort him; I told him that for three days he had been looking for a text in Greek and it was natural in the course of his examination for him to discard all books not in Greek. And he answered that it is certainly human to make mistakes, but there are some human beings who make more than others, and they are called fools, and he was one of them, and he wondered whether it was worth the effort to study in Paris and Oxford if one was then incapable of thinking that manuscripts are also bound in groups, a fact even novices know, except stupid ones like me, and a pair of clowns like the two of us would be a great success at fairs, and that was what we should do instead of trying to solve mysteries, especially when we were up against people far more clever than we.

In recovery, we try to take the opposite of our character defects/shortcomings and turn them into principles. For example, we work to change fear into faith, hate into love, egoism into humility, anxiety and worry into serenity, complacency into action, denial into acceptance, jealousy into trust, fantasizing into reality, selfishness into service, resentment into forgiveness, judgmentalism into tolerance, despair into hope, self-hate into self-respect, and loneliness into fellowship. Through this work we learn to understand the principles of our program.

be the most special place because of the friends who made that place special. At an important time in life when people were changing from children into grownups, a few people shared in the amazing transformation. While the places where we live and work do not define us or determine who and what we will become, they do form the context in which we flourish, wither, or merely subsist. The places of our lives either nourish us or drain us. Places do not make us, but they provide the physical space in which we relate to the people who play such an important role, for good or ill, in shaping who we become. The special place of this book is the university and city of Oxford. The special people are a group of friends who lived there and called themselves the Inklings.

The China Study was conducted over the course of decades by researchers at Cornell and Oxford University. Over six-hundred thousand people in twenty-six different provinces were placed in groups; with one group fed a meat-based diet and the other group fed a plant based vegan diet. Only the groups that were on a meat based diet developed cancers, while not one person on the plant-based diets had any signs of cancer whatsoever. The most interesting part is that they reversed the roles, and the meat eaters who developed cancer were given a plant based diet, and their cancers soon disappeared. Concurrently, the groups who were healthy and on a plant based diet had meat introduced into their diet and they soon developed cancer. This study proves without any discrepancies that meat eating (and especially the consumption of animal protein) is directly linked to cancer.

During his Oxford years, microprocessors became available. So, just as Wozniak and Jobs had done, he and his friends designed boards that they tried to sell. They were not as successful as the Steves, partly because, as Berners-Lee later said, “we didn’t have the same ripe community and cultural mix around us like there was at the Homebrew and in Silicon Valley.”7 Innovation emerges in places with the right primordial soup, which was true of the Bay Area but not of Oxfordshire in the 1970s.

My interview was mostly conducted by Hugo Dyson, an Oxford ‘character’, known for his wit. I always found him alarming. He was like a hyperactive gnome, and stumped around on a walking stick which, when he was seized by one of his paroxysms of laughter, he would beat up and down as if trying to drive it through the floor. It brought to mind Rumpelstiltskin driving his leg into the ground in the fairy tale. He had been one of the ‘Inklings’ – the group of dons, including Tolkien and C. S. Lewis, who met during the 1930s in the Bird and Baby pub opposite St John’s. It was he and Tolkien who, one summer night in 1931, had converted Lewis to Christianity during a stroll along Addison’s Walk. So he was, at least in part, responsible for the Narnia books. I never asked him if he liked them. But it was well known that Tolkien’s Lord of the Rings was not to his taste. Tolkien had been in the habit of favouring the Inklings with readings from it, but one day Dyson, driven to exasperation, interjected, ‘Oh not another fucking elf!’ and after that the readings stopped. On

The efficiency of the hospital was a perfect illustration of Dunbar’s number – that magic number of 150. The size of our brain, Robin Dunbar, an eminent evolutionary anthropologist at Oxford University, has argued (and the brain size of other primates), is determined by the size of our ‘natural’ social group, when humans and their brains evolved in small hunting and gathering groups. We have the largest brains among primates, and the largest social group. We can relate to about 150 people on an informal, personal basis, but beyond that leadership, impersonal rules and job descriptions become necessary. So

The Igbo people of Southern Nigeria are more than ten million strong and must be accounted one of the major peoples of Africa. Conventional practice would call them a tribe, but I no longer follow that convention. I call them a nation. "Here we go again!," you might be thinking. Well, let me explain. My Pocket Oxford Dictionary defines tribe as follows: "group of (esp. primitive) families or communities linked by social, religious or blood ties and usually having a common culture and dialect and a recognized leader." If we apply the different criteria of this definition to Igbo people we will come up with the following results: a. Igbo people are not primitive; if we were I would not be offering this distinguished lecture, or would I?; b. Igbo people are not linked by blood ties; although they may share many cultural traits; c. Igbo people do not speak one dialect; they speak one language which has scores of major and minor dialects; d. and as for having one recognized leader, Igbo people would regard the absence of such a recognized leader as the very defining principle of their social and political identity.

for the Labour Party – splendid news. That increasingly leftward bound organisation is in process of splitting, and Shirley Williams,fn31 Roy Jenkinsfn32 etc. will found a new Social Democratic Partyfn33 (this oddly repeats events in Oxford circa 1940 when I was chairman of the leftward bound Labour Club and Roy Jenkins led a group to found a new Social Democratic Club. How right he was!). It’s a pity about the Labour Party but given the whole scene the split is best. It is now official Labour policy to leave the Common Market and NATO! And unofficially are likely to abolish the House of Lords instantly and have no second chamber, abolish private schooling etc. And of course (this is perhaps the main point) to have the leadership under the control of the executive committee (and Labour activists in the constituencies) substituting party ‘democracy’ for parliamentary democracy. I blame Denis Healey and others very much for not reacting firmly earlier against the left. A crucial move was when the parliamentary party elected Michael Foot, that wet crypto-left snake, as leader instead of Denis. Now Denis and co. are left behind, complaining bitterly, to fight the crazy left. Shirley still hasn’t resigned from the party so it’s all a bit odd! ‘On your bike, Shirl,’ the lefty trade unionists shout at her!

There is no natural safeguard in the English language against the faults of haste, distraction, timidity, dividedness of mind, modesty. English does not run on its own rails, like French, with a simply managed mechanism of knobs and levers, so that any army officer or provincial mayor can always, at a minute’s notice, glide into a graceful speech in celebration of any local or national event, however unexpected. The fact is that English has altogether too many resources for the ordinary person, and nobody holds it against him if he speaks or writes badly. The only English dictionary with any pretension to completeness as a collection of literary precedents, the Oxford English Dictionary, is of the size and price of an encyclopedia; and pocket-dictionaries do not distinguish sufficiently between shades of meaning in closely associated words: for example, between the adjectives ‘silvery’, ‘silvern’, ‘silver’, ‘silvered’, ‘argent’, ‘argentine’, ‘argentic’, ‘argentous’. Just as all practising lawyers have ready access to a complete legal library, so all professional writers (and every other writer who can afford it) should possess or have ready access to the big Oxford English Dictionary. But how many trouble about the real meanings of words? Most of them are content to rub along with a Thesaurus—which lumps words together in groups of so-called synonyms, without definitions—and an octavo dictionary. One would not expect a barrister to prepare a complicated insurance or testamentary case with only Everyman’s Handy Guide to the Law to help him; and there are very few books which one can write decently without consulting at every few pages a dictionary of at least two quarto volumes—Webster’s, or the shorter Oxford English Dictionary—to make sure of a word’s antecedents and meaning.

To test these ideas, Dr. Mario Beauregard of the University of Montreal recruited a group of fifteen Carmelite nuns who agreed to put their heads into an MRI machine. To qualify for the experiment, all of them must “have had an experience of intense union with God.” Originally, Dr. Beauregard had hoped that the nuns would have a mystical communion with God, which could then be recorded by an MRI scan. However, being shoved into an MRI machine, where you are surrounded by tons of magnetic coils of wire and high-tech equipment, is not an ideal setting for a religious epiphany. The best they could do was to evoke memories of previous religious experiences. “God cannot be summoned at will,” explained one of the nuns. The final result was mixed and inconclusive, but several regions of the brain clearly lit up during this experiment: •  The caudate nucleus, which is involved with learning and possibly falling in love. (Perhaps the nuns were feeling the unconditional love of God?) •  The insula, which monitors body sensations and social emotions. (Perhaps the nuns were feeling close to the other nuns as they were reaching out to God?) •  The parietal lobe, which helps process spatial awareness. (Perhaps the nuns felt they were in the physical presence of God?) Dr. Beauregard had to admit that so many areas of the brain were activated, with so many different possible interpretations, that he could not say for sure whether hyperreligiosity could be induced. However, it was clear to him that the nuns’ religious feelings were reflected in their brain scans. But did this experiment shake the nuns’ belief in God? No. In fact, the nuns concluded that God placed this “radio” in the brain so that we could communicate with Him. Their conclusion was that God created humans to have this ability, so the brain has a divine antenna given to us by God so that we can feel His presence. David Biello concludes, “Although atheists might argue that finding spirituality in the brain implies that religion is nothing more than divine delusion, the nuns were thrilled by their brain scans for precisely the opposite reason: they seemed to provide confirmation of God’s interactions with them.” Dr. Beauregard concluded, “If you are an atheist and you live a certain kind of experience, you will relate it to the magnificence of the universe. If you are a Christian, you will associate it with God. Who knows. Perhaps they are the same thing.” Similarly, Dr. Richard Dawkins, a biologist at Oxford University and an outspoken atheist, was once placed in the God helmet to see if his religious beliefs would change. They did not. So in conclusion, although hyperreligiosity may be induced via temporal lobe epilepsy and even magnetic fields, there is no convincing evidence that magnetic fields can alter one’s religious views.

The optimistic, prosperous spirit of the time further advanced Friedan's message. Relatively few of the women who responded to The Feminine Mystique, surveys suggested, were from minority groups or the blue-collar classes. Many of these people, after all, had always worked outside the home, ordinarily in low-paid and sex-segregated jobs, and they found little that was liberating in her talk about careers.

Between September 1969 and May 1970, there were at least 250 bombings linked to white-dominated radical groups in the United States. This was an average of almost one per day. (The government placed the number at six times as high.) Favorite targets were ROTC buildings, draft boards, induction centers, and other federal offices. In February 1970 bombs exploded at the New York headquarters of Socony Mobil, IBM, and General Telephone and Electronics.

All this is to offer the heresy that the role of presidential leadership, yet another shadow cast by the Roosevelt years, is often exaggerated. Presidents of course can take executive actions, especially in foreign affairs, that have dramatic effects. But only sometimes, for many snags—bureaucratic inertia, the capriciousness of public opinion, partisan opposition, interest group pressures, Congress—hem in presidential designs.

For these reasons the Vietnam-era army (unlike the armies that had fought in World War II or Korea) consisted disproportionately of the poor, minority groups, and the working classes. They were getting drafted and killed while others—many of them university students who were loudest against the war—stayed safely at home.92

The proliferation of these self-conscious groups, some of which (such as "seniors-only" enclaves) virtually excluded others, added to a perception by the early 1970s that the United States was becoming both a claimant society and an ever more openly balkanized culture.

It then became obvious that ethnic differences (like class distinctions) refused to boil away. Even fairly well established groups, such as Irish-Americans, often nursed old resentments and clung to neighborhood enclaves.

influence on the development of AA was substantial. As Bill Wilson wrote in Alcoholics Anonymous Comes of Age, “The important thing is this: the early A.A. got its ideas of self-examination, acknowledgment of character defects, restitution for harm done, and working with others straight from the Oxford Groups.

Notwithstanding these feelings of insecurity, which were especially obvious in the immediate aftermath of the war, the leaders of America's postwar foreign policy—a group that came to be known as the Establishment—developed a self-confidence that occasionally bordered on self-righteousness.

I wanna hear about yer brothers," Mira said.  "Are they all like Lucien?" Charles made a noise of amusement.  "Thank God, no.  I'm the second oldest, and then there's Gareth.  He's the black sheep of the family and leads a group of ne'er do wells who've styled themselves after the Hellfire Club and call themselves the Den of Debauchery.  Gareth is irresponsible and dissolute, and Lucien despairs of him ever making anything of himself besides a general public nuisance — but I have rather more faith in him than that." "And what do the villagers call him?" "The Wild One." "He sounds fun," Mira said.  "Is he betrothed?" Charles laughed.  "No mama in her right mind would want their daughter married to Gareth.  His reputation is not undeserved."  He leaned back, his elbows sinking into the sand, the sun warming his upturned face.  "And then of course there's Andrew, my youngest brother, who aspires to be an inventor and is, according to the last letter I received from him, hoping to construct a flying machine." "A flying machine?" cried both girls in unison. "Yes.  A preposterous notion, isn't it?  However, I suppose that if anyone can do it, Andrew can.  He has a clever brain, and did very well at Oxford." "What's his nickname?" "The Defiant One." "Why?" "Because he is fiery and independent, and is ever at odds with Lucien." There was long silence.  And then, softly, Amy said, "And what did the villagers call you, Charles?" Everything stilled inside him.  He sat up, feeling a sudden rush of self-loathing and loss.  "The Beloved One," he said quietly.  Head bent, he picked up a handful of sand, letting it trickle out through his fingers.  "Because I always did everything right, always lived up to what everyone expected of me, always succeeded at whatever I put my mind to — and never let anyone down."  He turned his face toward the salty breeze.  "Until now." Even

Cultural imperialism is often at its apex in the academy. As a result of the stubborn influence of positivism, knowledge claims within the dominant (academic) culture continue to be regarded as value free, as we consider at length in Chapter 3. An instructive example of this is Wilcomb Washburn's “Distinguishing History from Moral Philosophy and Public Advocacy,” in Calvin Martin (ed.), The American Indian and the Problem of History (New York: Oxford University Press, 1987). A past president of the American Society for Ethnohistory, Washburn is particularly upset about “the process of using history to promote non-historical causes.” He reacts with consternation to the call for historians to “form alliances with non-scholarly groups organized for action to solve specified societal problems,” which he associates with “leftist academics” and “Indian activists.”(p. 95)     Washburn offers himself as an example of an historian committed to what one is temptedto call a Great White Truth, a Truth properly cleansed of all values:

church, and I was exhausted. It was nine o’clock at least. In those days, with all the violence and riots going on, you did not want to be out that late at night. We were standing at the corner of Jellicoe Avenue and Oxford Road, right in the heart of Johannesburg’s wealthy, white suburbia, and there were no minibuses. The streets were empty. I so badly wanted to turn to my mom and say, “You see? This is why God wanted us to stay home.” But one look at the expression on her face, and I knew better than to speak. There were times I could talk smack to my mom—this was not one of them. We waited and waited for a minibus to come by. Under apartheid the government provided no public transportation for blacks, but white people still needed us to show up to mop their floors and clean their bathrooms. Necessity being the mother of invention, black people created their own transit system, an informal network of bus routes, controlled by private associations operating entirely outside the law. Because the minibus business was completely unregulated, it was basically organized crime. Different groups ran different routes, and they would fight over who controlled what. There was bribery and general shadiness that went on, a great deal of violence, and a lot of protection money paid to avoid violence. The one thing you didn’t do was steal a route from a rival group. Drivers who stole routes would get killed. Being unregulated, minibuses were also very unreliable. When they came, they came. When they didn’t, they didn’t.

The reader of this book may already know the popular philological story that usually takes Oxford as its locale. In it, four dons, each representing a different academic discipline and therefore a different viewpoint, were flapping along the Oxford High when their path was crossed by a small but conspicuous group of prostitutes. The quickest of the dons muttered, “A jam of tarts.”” The second, obviously a fellow in Music, riposted, ‘“No, a flourish of strumpets.”’ From the third, apparently an expert on nineteenth-century English literature, came, ‘““Not at all...an essay of Trollope’s.”” The fourth—Modern English Literature—said, “An anthology of pros.” (I have heard versions that included “‘a peal of Jezebels,” ‘‘a smelting of ores” and even “a troop of horse,” but this begins to be flogging a dead one. )

Earnest Christians seeking guidance often go wrong. Why is this? Often the reason is that their notion of the nature and method of divine guidance is distorted. They look for a will-o’-the-wisp; they overlook the guidance that is ready at hand and lay themselves open to all sorts of delusions. Their basic mistake is to think of guidance as essentially inward prompting by the Holy Spirit, apart from the written Word. This idea, which is as old as the false prophets of the Old Testament and as new as the Oxford Group and Moral Rearmament, is a seed-bed in which all forms of fanaticism and folly can grow.

Then, in November 1934, Bill Wilson had his last drink, and in May 1935, he happened into Bob Smith’s life. On that Sunday evening, as the two men alternately sat and paced for more than five hours in the library of Henrietta Sieberling’s residence in Akron, Ohio, something was added to the Oxford Group message. The identification that sprang from their listening to each other helped both Bill Wilson and Dr. Robert Smith to the understanding—the vision—that the purpose of life wasn’t to get but to give … for only when you give, do you get!

something abstract: the death had all the elements of a great tabloid story | there are four elements to the proposal. a small but significant amount of a feeling or quality: it was the element of danger he loved in flying. (elements) the rudiments of a subject: legal training may include the elements of economics and political science. (usually with modifier often elements) a group of people of a particular kind within a larger group: extreme right-wing elements in the army. [MATHEMATICS] & [LOGIC] an entity that is a single member of a set. 2 (also chemical element) each of more than one hundred substances that cannot be chemically interconverted or broken down into simpler substances and are primary constituents of matter. Each element is distinguished by its atomic number, i.e. the number of protons in the nuclei of its atoms. 3 any of the four substances (earth, water, air, and fire) regarded as the fundamental constituents of the world in ancient and medieval philosophy. 4 (the elements) strong winds, heavy rain, or other kinds of bad weather: there was no barrier against the elements. 5 a person's or animal's natural or preferred environment: raised in Hawaii, the sea is his natural element | FIGURATIVE he was always in his element when working around the house. 6 a part in an electric kettle, heater, or cooker which contains a wire through which an electric current is passed to provide heat.

Whatever the future may hold for Nature, its past—indeed, its very existence—owes much to religious and political discontent. In the nineteenth century, academics at the old universities of Oxford and Cambridge were required to belong to the conventional Church of England. Those barred from these institutions for reasons of religion or politics—Catholics, Jews, atheists, and dissenters of every stripe—washed up, perhaps inevitably, in London, where, in 1828, University College was founded. It was a group of such London-based academics, centered on Thomas Henry Huxley—an early champion of Darwinian evolution—who found themselves with nothing to read. The group, known as the X Club (Ladies’ Night was known as the XYves), had been devotees of a periodical called The Reader. But when that folded, the X Club persuaded Scottish publisher Alexander MacMillan to underwrite a scientific magazine. And so, on November 4, 1869, Nature was born, and the MacMillan family has published it ever since.

For a group of nationalist intellectuals much later in history to have sat down and decided that Dante’s Italian would now be the official language of Italy would be very much as if a group of Oxford dons had sat down one day in the early nineteenth century and decided that—from this point forward—everybody in England was going to speak pure Shakespeare.

In its account of the early days of the Maccabean revolt, 1 Maccabees 2: 42 records that Mattathias and his followers were joined by a company of Hasidim. This was a group, which emerged or became prominent at this time, of faithful Jews who were opposed to Hellenization. It is possible that both the Pharisees and the Essenes emerged from among the number of the Hasidim. It was during the period of Hasmonean rule that a person known as the ‘Teacher of Righteousness’may have led a group of people, probably Essenes, into the Judean desert and established the community at Qumran—on the north-west shore of the Dead Sea—which is associated with the ‘Dead Sea Scrolls’.

Unusual circumstances prevailed from the 18th to 16th centuries BCE when a group known as the Hyksos, probably including Indo-European and Asiatic elements, moved south along the east Mediterranean coast, and gained control in Egypt, establishing their capital at Avaris; but they were ultimately expelled.

Using these kinds of guides, we can outline Genesis as follows: I. The primeval history 1.1–11.26 A. Creation and violence before the flood 1.1–6.4 B. Re‐ creation through flood and multiplication of humanity 6.5–11.9 II. Transitional genealogy bridging from Shem (the Primeval History) to Abraham (Ancestral History) 11.10–26 III. The ancestral history 11.27–50.26 A. Gift of the divine promise to Abraham and his descendants 11.27–25.11 B. The divergent destinies of the descendants of Ishmael and Isaac (Jacob/ Esau) 25.12–35.29 C. The divergent destinies of the descendants of Esau and Jacob/ Israel 36.1–50.26 By the end of the book, the lens of the narrative camera has moved from a wide‐ angle overview of all the peoples of the world to a narrow focus on one small group, the sons of Jacob (also named “Israel”).

Caine, Philip D. Aircraft Down! Evading Capture in WWII Europe. Virginia: Potomac Books, 1997. Champlain, Héléne de. The Secret War of Helene De Champlain. Great Britain: Redwood Burn, Ltd., 1980. Chevrillon, Claire. Code Name Christiane Clouet: A Woman in the French Resistance. Texas: Texas A&M University Press, 1995. Coleman, Fred. The Marcel Network: How One French Couple Saved 527 from the Holocaust. Virginia: Potomac Books, 2013. Eisner, Peter. The Freedom Line: The Brave Men and Women Who Rescued Allied Airmen from the Nazis During World War II. New York: HarperCollins, 2004. Fitzsimons, Peter. Nancy Wake: A Biography of Our Greatest War Heroine. New York: HarperCollins, 2001. Foot, M.R.D., and J.M. Langley. MI9: Escape and Evasion, 1939–1945. Boston: Little Brown, 1979. Humbert, Agnés. Résistance: A Woman’s Journal of Struggle and Defiance in Occupied France. New York: Bloomsbury USA, 2004. Jackson, Julian. France: The Dark Years, 1940–1944. New York: Oxford University Press, 2001. Litoff, Judy Barrett. An American Heroine in the French Resistance. The Diary and Memoir of Virginia d’Albert-Lake. New York: Fordham University Press, 2006. Long, Helen. Safe Houses Are Dangerous. London: William Kimber, 1985. Moorehead, Caroline. A Train in Winter: An Extraordinary Story of Women, Friendship, and Resistance in Occupied France. New York: HarperCollins, 2011. Neave, Airey. Little Cyclone. London: Coronet Books, 1954. Ideas for Book Groups Dear Readers, I truly believe in book groups.

But the dawn of datasets cast doubt on this theory.11 While civil wars were increasingly being fought by ethnic factions, researchers such as Paul Collier and Anke Hoeffler at Oxford, and Fearon and Laitin at Stanford, found that ethnically diverse countries were not necessarily more prone to war than ethnically homogeneous ones. This was a puzzling finding: If diversity didn’t matter, then why did so many civil wars break down along ethnic or religious lines? This prompted the Political Instability Task Force to include more nuanced measures of ethnicity in their model. Instead of looking at the number of ethnic or religious groups in a country or the different types of groups, they looked at how ethnicity was connected to power: Did political parties in a country break down along ethnic, religious, or racial lines, and did they try to exclude one another from power? The PITF had been collecting and analyzing data for years when they discovered a striking pattern. One particular feature of countries turned out to be strongly

It began to dawn on me then that the purpose of life wasn’t to love your job’, [Cook] told a group of Oxford students [in 2007]. ‘It was to serve humanity in some broad way, and the outcome of doing that would mean that you would love your job. I began to realize I wasn’t in a place to do that [at IBM].

rejoindre /ʀ(ə)ʒwɛ̃dʀ/ I. vtr 1. (à un rendez-vous) to meet up with 2. (rattraper) to catch up with 3. (se joindre à) to join [personne, groupe, mouvement]; (de nouveau) to rejoin • le sentier rejoint la route | the path joins the road 4. (aller à) [personne] to get to [endroit]; (de nouveau) to get back to [endroit]; to return to [domicile, caserne] • ~ son poste | to take up one's appointment (de nouveau) to return to one's duties 5. (s'accorder avec) • [personnes] ~ qn sur qch | to concur (sout) with sb on sth • vos idées/conclusions rejoignent les miennes | your ideas/conclusions are akin to mine • ça rejoint ce qu'il a dit | it ties up with what he said II. vpr 1. (se rencontrer) [personnes] to meet up; [routes] to meet 2. (s'accorder) [personnes] to be in agreement (sur "on"); [opinions, goûts] to be similar 3. (se fondre) • la musique et la poésie se rejoignent | music and poetry merge

microorganisms that are similar to bacteria in size and simplicity of structure but radically different in molecular organization. They are now believed to constitute an ancient intermediate group between the bacteria and eukaryotes.

organization. They are now believed to constitute an ancient intermediate group between the bacteria and eukaryotes. Also called ARCHAEA.

similar to bacteria in size and simplicity of structure but radically different in molecular organization. They are now believed to constitute an ancient intermediate group between the bacteria and eukaryotes.

microorganisms that are similar to bacteria in size and simplicity of structure but radically different in molecular organization. They are now believed to constitute an ancient intermediate group between the bacteria and eukaryotes. Also called ARCHAEA.

loge /lɔʒ/ I. nf 1. (de gardien d'immeuble) lodge 2. (d'artiste) dressing room; (de spectateur) box 3. (de franc-maçons) (lieu) lodge • (groupe) Loge | Lodge • frères de Loge | Lodge brothers • Grande Loge | Grand Lodge 4. loggia 5. loculus • les ~s | loculi II. Idiome • être aux premières loges | to be in an ideal position

In the 1940s, a group of Oxford writers and academics would gather every week to listen to new chapters of J.R.R. Tolkien's ‘The Lord of the Rings’. English professor Hugo Dyson would sometimes interrupt these readings with, ‘Oh fuck, not another elf’.

He [John Summerson] wrote that Georgian buildings, in particular, did not rely on an 'irrecoverable sense of craftsmanship for the pleasure they give. Personally I find great enhancement in reconstructed classical architecture. I like the new, sharp-cut masonry of Peckwater quadrangle at Christ Church, and wish that much more of Oxford's scrofulous architecture could be "touched for the King's evil" in the same way'. 59 ... Part of his objection to their restoration rested on the fact that although the fabric could be rebuilt their furnishings were irreplaceable: 'You can re-build the structure of a building of the Wren type without losing much - expect in the way of sentiment. But once you start faking craftsmanship - Grinling Gibbons screens and wrought iron rails - you are doing a poor service to art and a positive disservice to archaeology'. 61 61. RIBA SUJ 10/3 Typescript 'Answering You' BBC Home Service 25 Jan. 1941 - 'Ariel in Wartime'.

Mabel was the leader of a group of senior ladies, known affectionately as the “Old Biddies”, who ruled the village of Meadowford-on-Smythe with a meddling fist and prying nose. Like many retired pensioners, Mabel and her three friends—Glenda, Florence, and Ethel—had time on their hands and energy to spare. The problem was, instead of directing it towards knitting, gardening, and grandchildren, the Old Biddies seemed to have developed an unhealthy interest in crime. When they weren’t reading Agatha Christie novels, they were busy trying to re-enact one, and their meddling in recent murder cases had already given local police a big headache.

The Oxford scholar and apologist C. S. Lewis, whose spirit will accompany us through this book, once closed a lecture to a group of apologists like this: 'I have found that nothing is more dangerous to one’s own faith than the work of an apologist. No doctrine of that faith seems to me so spectral, so unreal as the one that I have just successfully defended in a public debate. For a moment, you see, it has seemed to rest on oneself: as a result when you go away from the debate, it seems no stronger than that weak pillar.' Lewis understood what it was like to know an argument like the back of your hand and win with it. But he also understood what it was like to still be haunted by lingering questions: What if I’ve missed something? Am I just playing intellectual games?

RECOMMENDED READING Brooks, David. The Road to Character. New York: Random House, 2015. Brown, Peter C., Henry L. Roediger III, and Mark A. McDaniel. Make It Stick: The Science of Successful Learning. Cambridge, MA: Belknap Press, 2014. Damon, William. The Path to Purpose: How Young People Find Their Calling in Life. New York: Free Press, 2009. Deci, Edward L. with Richard Flaste. Why We Do What We Do: Understanding Self-Motivation. New York: Penguin Group, 1995. Duhigg, Charles. The Power of Habit: Why We Do What We Do in Life and Business. New York: Random House, 2012. Dweck, Carol. Mindset: The New Psychology of Success. New York: Random House, 2006. Emmons, Robert A. Thanks!: How the New Science of Gratitude Can Make You Happier. New York: Houghton Mifflin Harcourt, 2007. Ericsson, Anders and Robert Pool. Peak: Secrets from the New Science of Expertise. New York: Houghton Mifflin Harcourt, 2016. Heckman, James J., John Eric Humphries, and Tim Kautz (eds.). The Myth of Achievement Tests: The GED and the Role of Character in American Life. Chicago: University of Chicago Press, 2014. Kaufman, Scott Barry and Carolyn Gregoire. Wired to Create: Unraveling the Mysteries of the Creative Mind. New York: Perigee, 2015. Lewis, Sarah. The Rise: Creativity, the Gift of Failure, and the Search for Mastery. New York: Simon and Schuster, 2014. Matthews, Michael D. Head Strong: How Psychology is Revolutionizing War. New York: Oxford University Press, 2013. McMahon, Darrin M. Divine Fury: A History of Genius. New York: Basic Books, 2013. Mischel, Walter. The Marshmallow Test: Mastering Self-Control. New York: Little, Brown, 2014. Oettingen, Gabriele. Rethinking Positive Thinking: Inside the New Science of Motivation. New York: Penguin Group, 2014. Pink, Daniel H. Drive: The Surprising Truth About What Motivates Us. New York: Riverhead Books, 2009. Renninger, K. Ann and Suzanne E. Hidi. The Power of Interest for Motivation and Engagement. New York: Routledge, 2015. Seligman, Martin E. P. Learned Optimism: How To Change Your Mind and Your Life. New York: Alfred A. Knopf, 1991. Steinberg, Laurence. Age of Opportunity: Lessons from the New Science of Adolescence. New York: Houghton Mifflin Harcourt, 2014. Tetlock, Philip E. and Dan Gardner. Superforecasting: The Art and Science of Prediction. New York: Crown, 2015. Tough, Paul. How Children Succeed: Grit, Curiosity, and the Hidden Power of Character. New York: Houghton Mifflin Harcourt, 2012. Willingham, Daniel T. Why Don’t Students Like School: A Cognitive Scientist Answers Questions About How the Mind Works and What It Means for the Classroom. San Francisco: Jossey-Bass, 2009.

In the English-speaking world, talk about "love" is muddled by our tendency to squeeze many human types of love into a single syllable. C. S. Lewis recognized this problem sixty years ago, prompting him to compose a little book titled The Four Loves. The four on which Lewis concentrates all enjoy classical pedigrees: affection, friendship, romantic love (which he calls "eros"), and charity. Unsurprisingly, Lewis gives his highest praise to the last member of the group, which he presents as the distinctly Christian form of love. This is the form that answers the Lord's call to love God and neighbor. Lewis argues, however, that the other three loves bring great benefits to our lives as well. It is good to be affectionate, to have friends, to be "in love." Yet the Oxford don saw that none of these loves is from a Christian perspective "self-sufficient." "If the feeling is to be kept sweet," affection, friendship, and romance must be anchored elsewhere. Charity is the spring from which all other loves flow.

Whenever [Daisy] entered a café she always felt obliged to choose a table where a coloured man or woman was already sitting, so that they should not feel slighted in any way.  Looking around her, she saw a table for four with an African already at it.  Then she noticed that a clergyman, also bearing a tray, was making for the same table, but she managed to get there before him and put her bag down on the chair next to her to prevent him from sitting down.  One never knew – he might be a Roman Catholic or Oxford Group: it did not occur to her that he too might be trying to show the black man that there was no colour bar here.

Shortly afterward, Cook faced another unexpected personal challenge: he was diagnosed with multiple sclerosis. The disease threatened to disable his brain and impair his spinal cord. He later learned that it had been a misdiagnosis, but the health scare inspired him to raise money for MS research and contributed to a period of introspection. Around that time, he found himself asking: What is my life’s purpose? “It began to dawn on me then that the purpose of life wasn’t to love your job,” he told a group of Oxford students two decades later. “It was to serve humanity in some broad way, and the outcome of doing that would mean that you would love your job. I began to realize I wasn’t in a place to do that.

Until today, Marcos has denied any connection to “trolls,”22 despite the data that we at Rappler exposed in a three-part Marcos propaganda series in 2019. Not so subtly, the messaging on his social media accounts began with changing the past. To begin with, he repeatedly lied about his education at Oxford University and Wharton. After being caught in the lie by a Rappler exclusive,23 his Senate office quietly changed his résumé on the Senate website, but he doubled down on the lie,24 a lesson many people, including Donald Trump and Mark Zuckerberg, have learned is easily facilitated by social media. His disinformation network also hijacked popular pages and news groups with copied-and-pasted comments that slowly chipped away at the legacy of the Aquino family, long seen as his family’s nemesis—all

7. When you look at the tenets of the Oxford Group and the 12 steps at the end of the introduction, can you name some parallels? What are the parallels between the steps and Biblical principles that you know about? How might the steps help take a person from self-centered (the flesh) to God-

Up until now quantum entanglement has generally been considered limited to very small microscopic objects, such as subatomic particles, atoms, isolated molecules, and microscopic crystalline structures. In December 2011 a group of physicists from the University of Oxford, the National Research Council of Canada, and the National University of Singapore announced the successful quantum entanglement, using lasers, of oscillation patterns of atoms in two macroscopic (approximately 3 millimeters in size) diamonds at room temperature and separated by a distance of about 15 centimeters

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They were a formidable group—the college dean, Henry Liddell (whose daughter Alice had so captivated the Christ Church mathematician Charles Lutwidge Dodgson that he wrote an adventure book for her, set in Wonderland);

A group of refugee scientists was gathered outside the Clarendon Laboratory at Oxford the next morning discussing the Munich agreement when Frederick Lindemann drove up.937 Churchill had described the Czechoslovakian partition as amounting to “the complete surrender of the Western Democracies to the Nazi threat of force.”938 Lindemann, Churchill’s intimate adviser, was equally disgusted. One of the refugees asked him if he thought Chamberlain had something up his sleeve. “No,” the Prof snapped, “something down his pants.

People are not only talking glibly about War but working for it. The universe is a huge munitions factory. Fear and spiritual negation keep that factory always at work piling up armaments ready for use at any moment. Humanity spends £200 every minute on armaments, and that in what is supposed to be a period of Peace!

Further Reading Atwood, Kathryn. Women Heroes of World War II (Chicago Review Press, 2011). Copeland, Jack. Colossus: The Secrets of Bletchley Park’s Code-Breaking Computers (Oxford University Press, 2010). Cragon, Harvey. From Fish to Colossus: How the German Lorenz Cipher was Broken at Bletchley Park (Cragon Books, 2003). Edsel, Robert. The Monuments Men: Allied Heroes, Nazi Thieves, and the Greatest Treasure Hunt in History (Hachette Book Group, 2009). Eisner, Peter. The Freedom Line (William Morrow, 2004). Helm, Sarah. A Life in Secrets: The Story of Vera Atkins and the Lost Agents of SOE (Hachette UK Book Group, 2005). Hodges, Andrew. Alan Turing: The Enigma (Random House UK, 2014). Mazzeo, Tilar. The Hotel on Place Vendôme: Life, Death, and Betrayal at the Hotel Ritz in Paris (HarperCollins, 2015). Mulley, Clare. The Spy Who Loved: The Secrets and Lives of Christine Granville (St. Martin’s Press, 2012). O’Keefe, David. One Day in August: The Untold Story Behind Canada’s Tragedy at Dieppe (Knopf Canada, 2013). Pearson, Judith. The Wolves at the Door: The True Story of America’s Greatest Female Spy (Rowman & Littlefield, 2005). Ronald, Susan. Hitler’s Art Thief (St. Martin’s Press, 2015). Rosbottom, Ronald. When Paris Went Dark: The City of Light Under German Occupation 1940–1944 (Hachette Book Group, 2014). Sebba, Anne. Les Parisiennes: How the Women of Paris Lived, Loved, and Died Under Nazi Occupation (St. Martin’s Press, 2016). Stevenson, William. Spymistress: The Life of Vera Atkins, the Greatest Female Secret Agent of World War II (Arcade Publishing, 2007). Vaughan, Hal. Sleeping With the Enemy: Coco Chanel’s Secret War (Random House, Inc., 2011). Witherington Cornioley, Pearl; edited by Atwood, Kathryn. Code Name Pauline: Memoirs of a World War II Special Agent (Chicago Review Press, 2015). From the Combined Intelligence Objectives Subcommittee/Target Intelligence Committee (TICOM) Archives. NW32823—Demonstration of Kesselring’s “Fish Train” (TICOM/M-5, July 8, 1945).