Participate And Win Quotes

The rules of the Hunger Games are simple. In punishment for the uprising, each of the twelve districts must provide one girl and one boy, called tributes, to participate. The twenty-four tributes will be imprisoned in a vast outdoor arena that could hold anything from a burning desert to a frozen wasteland. Over a period of several weeks, the competitors must fight to the death. The last tribute standing wins.

My friends, we cannot win the respect of the white people of the South or elsewhere if we are willing to trade the future of our children for our personal safety or comfort. Moreover, we must learn that passively to accept an unjust system is to cooperate with that system, and thereby to become a participant in its evil. ... 'Put up thy sword.

When the gospel is understood primarily in terms of entrance rather than joyous participation, it can actually serve to cut people off from the explosive, liberating experience of the God who is an endless giving circle of joy and creativity.

The limitation of riots, moral questions aside, is that they cannot win, and their participants know it.

The more they overestimated their own skill relative to luck, the less they learned from what the environment was trying to tell them, and the worse their decisions became: the participants grew increasingly less likely to switch to winning stocks, instead doubling down on losers or gravitating entirely toward bonds.

I used to fake orgasms to give them a boost of confidence, like a participation trophy. The older I get the less patience I have. You either play to win or get the fuck off my field.

Testosterone also increases confidence and optimism, while decreasing fear and anxiety.5 This explains the “winner” effect in lab animals, where winning a fight increases an animal’s willingness to participate in, and its success in, another such interaction. Part of the increased success probably reflects the fact that winning stimulates testosterone secretion, which increases glucose delivery and metabolism in the animal’s muscles and makes his pheromones smell scarier. Moreover, winning increases the number of testosterone receptors in the bed nucleus of the stria terminalis (the way station through which the amygdala communicates with the rest of the brain), increasing its sensitivity to the hormone. Success in everything from athletics to chess to the stock

When a company sets out to participate, rather than win, it will inevitably fail to make the tough choices and the significant investments that would make winning even a remote possibility.

God has always wanted the vulnerable in society to be cared for. He never intended for them to languish in poverty, abuse, slavery, homelessness, or other types of devastation. When we care for individuals who are trapped in these ways, when we show them love and help them move toward freedom and wholeness, we participate in bringing a little part of God's Kingdom back into alignment with His greater plan. We do justice and God smiles.

Failing to win is not important, but failing to participate is.

If you are not trying to participate or win then you are trying to fail.

A fact that is not so widely known is that ninety-five percent of all winning is accomplished by only five percent of the participants.

From the very start, Churchill understood a fundamental truth about the war: that he could not win it without the eventual participation of the United States. Left to itself, he believed, Britain could endure and hold Germany at bay, but only the industrial might and manpower of America would ensure the final eradication of Hitler and National Socialism.

The limitation of riots, moral questions aside, is that they cannot win and their participants know it. Hence, rioting is not revolutionary but reactionary because it invites defeat. It involves an emotional catharsis, but it must be followed by a sense of futility.

Today's world is flooded with participation trophies. In an attempt to promote equality we have robbed our youth of the most growth-inducing aspect of competition, failing. If you want to be resurrected, you have to first be crucified. Everybody wants to be reborn, but no one is willing to die. Losing, in the context of whatever arena it may be, is a microcosmic death. When we learn from our failures and grow because of them, we are reborn.

If you are to live in this world, then you must be willing to actively participate in life." You cannot just be an expectator. You cannot just be sitting down at the bleachers and comtemplate the game and expect to win. You are to step out of your comfortable zone. You are to participate and do your very best. Remember, "Every pro was once an amateur. Every expert was once a beginner." And every beginner once decided to step down from the bleachers and start participating. Build a solid foundation for your life. Stay rooted in the Word. Don't let the holy things become common. Be disciplined and be committed. Sacrifice what you are to sacrifice in order to succeed. But never ever your values, integrity, character, and principles. Never give up nor give in. Be aware that people will hate you on your way up. People will rate you. They'll will shake you and try to bring you down. "But how strong you stand, is what makes you." Choose to live by choice not by chance. Be motivated and not manipulated. BE useful not used. Make changes and not excuses. Aim to excel not to compete. Choose self-esteem, not self pitty. Choose to listen to your inner voice, (which is GOd's word whispering to you) not to the random opinions of others. And finally, choose to live for yourself and not to please others. Word of advice, "make your goals so big, that your everyday problems seem insignificant." Have a bless day

I’m not backing out of the fight. I’m just choosing not to participate in it, especially when I know I don’t deserve to even participate, let alone win.

People who score zero are not only those who do not participate in the game, but also those who play very well but have no goal in focus!

Teamwork is not a game for the selfish. It is for those with the mindset that a win for one is a win for all.

The health sector continuously get’s pummeled by malicious actors and hackers because their cyber-kinetic security is being managed by “Participation Trophy” winning wimps!

To name is to order, to participate, to partner with God in taking the world somewhere.

When everyone participating in an operation knows and understands the purpose and end state of the mission, they can theoretically act without further guidance.

Marriage was never supposed to be just a husband and wife. God was always supposed to be a participant in the relationship. In fact, He’s supposed to be the focus of the relationship.

In one study, participants were primed with high-achievement words (related to winning, excellence, etc.) flashed on a computer screen. Each word appeared only for an instant, too fast for conscious deliberation. Participants with high-achievement motivation performed significantly better on tasks after being primed with the words than those with low achievement motivation.

There was never any evidence Trump or his associates “colluded” with Russia to win the election. But there is substantial evidence that Clinton and Democrats “colluded” with Simpson, Fusion GPS, and Christopher Steele, a foreign national, to influence the election by defeating Trump. And Russians, according to Steele, participated by providing real or imagined Kremlin “sources.

If the church took up the responsibility of caring for the poor, of living incarnationally, of participating in the unspeakable gift of giving, our world would look much different from the way it does today. Justice is a stewardship issue, caring for the poor is a stewardship issue, loving our neighbor as we love ourselves is a stewardship issue. We have the resources, but our priorities aren’t there yet.

The Socratic dialogue was a spiritual exercise designed to produce a profound psychological change in the participants, and because its purpose was that each person should understand the depth of his ignorance, there was no way that anybody could win. Plato

Participants in a well-known experiment are given a choice of drawing a marble from one of two urns, in which red marbles win a prize: Urn A contains 10 marbles, of which 1 is red. Urn B contains 100 marbles, of which 8 are red. Which urn would you choose? The chances of winning are 10% in urn A and 8% in urn B, so making the right choice should be easy, but it is not: about 30%–40% of students choose the urn with the larger number of winning marbles, rather than the urn that provides a better chance of winning.

In books, coaching sessions, and networking events aimed at the white-collar unemployed, the seeker soon encounters ideologies that are explicitly hostile to any larger, social understanding of his or her situation. The most blatant of these, in my experience, was the EST-like, victim-blaming ideology represented by Patrick Knowles and the books he recommended to his boot-camp participants. Recall that at the boot camp, the timid suggestion that there might be an outer world defined by the market or ruled by CEOs was immediately rebuked; there was only us, the job seekers. It was we who had to change. In a milder form, the constant injunction to maintain a winning attitude carries the same message: look inward, not outward; the world is entirely what you will it to be.

This participation is important, because Jesus and the prophets lived with an awareness that God has been looking for partners since the beginning, people who will take seriously their divine responsibility to care for the earth and each other in loving, sustainable ways.

It seems wrong to call it "business". It seems wrong to throw all those hectic days and sleepless nights, all those magnificent triumphs and desperate struggles, under that bland, generic banner: business. What we were doing felt like so much more. Each new day brought fifty new problems, fifty tough decisions that needed to be made, right now, and we were always acutely aware that one rash move, one wrong decision could be the end. The margin for error was forever getting narrower, while the stakes were forever creeping higher–and none of us wavered in the belief that "stakes" didn't mean "money". For some, I realize, business is the all-out pursuit of profits, period, full stop, but for use business was no more about making money than being human is about making blood. Yes, the human body needs blood. It needs to manufacture red and white cells and platelets and redistribute them evenly, smoothly, to all the right places, on time, or else. But that day-to-day of the human body isn't our mission as human beings. It's a basic process that enables our higher aims, and life always strives to transcend the basic processes of living–and at some point in the late 1970s, I did, too. I redefined winning, expanded it beyond my original definition of not losing, of merely staying alive. That was no longer enough to sustain me, or my company. We wanted, as all great business do, to create, to contribute, and we dared to say so aloud. When you make something, when you improve something, when you deliver something, when you add some new thing or service to the life of strangers, making them happier, or healthier, or safer, or better, and when you do it all crisply and efficiently, smartly, the way everything should be done but so seldom is–you're participating more fully in the whole grand human drama. More than simply alive, you're helping other to live more fully, and if that's business, all right, call me a businessman.

This participation is important, because Jesus and the prophets lived with an awareness that God has been looking for partners since the beginning, people who will take seriously their divine responsibility to care for the earth and each other in loving, sustainable ways. They centered their hopes in the God who simply does not give up on creation and the people who inhabit it. The God who is the source of all life, who works from within creation to make something new. The God who can do what humans cannot. The God who gives new spirits and new hearts and new futures.

The agreement was known as a tontine, an antique investment instrument, with origins in seventeenth-century Europe, in which a number of participants band together in what is effectively a mortality lottery, pooling their funds with an understanding that the last investor to die will win everything.

What distinguishes a true competitor from a mere participant is that the competitor derives enjoyment from the nature of the competition aside from the prize at the end. She gets a rush from the gaming dynamics and appreciates the beauty of the game. At the end of the day, you play for the love of the game or not at all.

Investors often make the mistake of equating manager performance in a given year with manager skill. In some instances, more skilled managers will underperform because they refuse to participate in market bubbles. In fact, during market bubbles, the best performers are often the most imprudent rather than the most skilled managers.

The American Revolution, on the other hand, was fought for an entirely different purpose. Its goal was to gain freedom from an all-powerful central authority. It had nothing to do with grabbing other peoples’ stuff. That’s why the men who participated in the Boston Tea Party dumped the tea into the bay rather than take off with it.

You may feel like engaging with people across political lines is a zero-sum game in which there’s no way for both people to win. If you believe that one of you must lose, you will either avoid participating in dialogue or you will try to win it, which will prevent successful dialogue. Dialogue isn’t about winning. It’s about understanding.

For some, I realize, business is the all-out pursuit of profits, period, full stop, but for us business was no more about making money than being human is about making blood. Yes, the human body needs blood. It needs to manufacture red and white cells and platelets and redistribute them evenly, smoothly, to all the right places, on time, or else. But that day-to-day business of the human body isn’t our mission as human beings. It’s a basic process that enables our higher aims, and life always strives to transcend the basic processes of living—and at some point in the late 1970s, I did, too. I redefined winning, expanded it beyond my original definition of not losing, of merely staying alive. That was no longer enough to sustain me, or my company. We wanted, as all great businesses do, to create, to contribute, and we dared to say so aloud. When you make something, when you improve something, when you deliver something, when you add some new thing or service to the lives of strangers, making them happier, or healthier, or safer, or better, and when you do it all crisply and efficiently, smartly, the way everything should be done but so seldom is—you’re participating more fully in the whole grand human drama. More than simply alive, you’re helping others to live more fully, and if that’s business, all right, call me a businessman. Maybe it will grow on me. THERE

So, one of your shortcomings has been in letting your rational assessment of a situation keep you from participating in a psychologically driven trade. Yes, failing to participate in markets when the fundamentals are less important than the psychology. But how do you recognize that type of situation? Well, that’s the key question, isn’t it? [He laughs.]

Even harder to admit is how depressed I was. As the social stigma of depression disappears, the aesthetic stigma increases. It’s not just that depression has become fashionable to the point of banality. It’s the sense that we live in a reductively binary culture: you’re either healthy or you’re sick, you either function or you don’t. And if that flattening of the field of possibilities is precisely what’s depressing you, you’re inclined to resist participating in the flattening by calling yourself depressed. You decide that it’s the world that’s sick,, and that the resistance of refusing to function in such a world is healthy. You embrace what clinicians call “depressive realism.” It’s what the chorus in Oedipus Rex sings: “Alas, ye generations of men, how mere a shadow do I count your life! Where, where is the mortal who wins more of happiness than just the seeming, and, after the semblance, a falling away?” You are, after all, just protoplasm, and some day you’ll be dead. The invitation to leave your depression behind, whether through medication or therapy or effort of will, seems like an invitation to turn your back on all your dark insights into the corruption and infantilism and selfdelusion of the brave new Me World.

Hall of Famer Rogers Hornsby—who had a much worse reputation than Cobb for being an SOB—once wrote a magazine article called “You’ve Got to Cheat to Win” in which he contended that cheating occurred in each of 2,259 major league games in which he participated, starting in 1915. (He wasn’t even talking about the use of spitballs, which were legal until 1920.) Diving into a pitched ball was perhaps the most common illicit practice;

A Politico article in November 2020 claimed that Biden’s eventual win in Georgia was related to Democrats’ massive efforts to fight so-called “voter suppression tactics,” the left’s terminology for ensuring that election fraud is limited by removing ineligible voters from polling books, having voters submit identification, and limiting the participation of outside parties in the secret voting process.56 Democrats did invest in the project, spending tens of millions of dollars to challenge and change voter integrity laws.

Today the intellectual leaders of the Republican Party are the paranoids, kooks, know-nothings, and bigots who once could be heard only on late-night talk shows, the stations you listened to on long drives because it was hard to fall asleep while laughing. When any political movement loses all sense of self and has no unifying theory of government, it ceases to function as a collective rooted in thought and becomes more like fans of a sports team. Asking the Republican Party today to agree on a definition of conservatism is like asking New York Giants fans to have a consensus opinion on the Law of the Sea Treaty. It’s not just that no one knows anything about the subject; they don’t remotely care. All Republicans want to do is beat the team playing the Giants. They aren’t voters using active intelligence or participants in a civil democracy; they are fans. Their role is to cheer and fund their team and trash-talk whatever team is on the other side. This removes any of the seeming contradiction of having spent years supporting principles like free trade and personal responsibility to suddenly stop and support the opposite. Think of those principles like players on a team. You cheered for them when they were on your team, but then management fired them or traded them to another team, so of course you aren’t for them anymore. If your team suddenly decides to focus on running instead of passing, no fan cares—as long as the team wins. Stripped of any pretense of governing philosophy, a political party will default to being controlled by those who shout the loudest and are unhindered by any semblance of normalcy. It isn’t the quiet fans in the stands who get on television but the lunatics who paint their bodies with the team colors and go shirtless on frigid days. It’s the crazy person who lunges at the ref and jumps over seats to fight the other team’s fans who is cheered by his fellow fans as he is led away on the jumbotron. What is the forum in which the key issues of the day are discussed? Talk radio and the television shows sponsored by the team, like Fox & Friends, Tucker Carlson, and Sean Hannity.

When sushi-suit girl calls up entrants to show off their costumes, Cole manages to pull Wallace out of his seat to stand awkwardly out there, but I refuse when my name is called. “It’s just for a second,” Cole says, motioning me out with his hands. “Come on. Just a second.” “I don’t . . . I don’t really want to.” Wallace gently pushes Cole out of the way so he can get back to his seat and grab his phone. If she doesn’t want to, don’t make her do it. Cole sighs so overdramatically he must be joking, then turns to tell sushi girl I won’t be participating after all. A few more people from other groups around the room go up. There’s a panel of teenaged judges stationed behind one short bookcase like it’s a desk, and at the very end they get together to deliberate before they announce one of the Hogwarts students as the winner. “Oh, come on!” Cole cries. “The Harry Potter people always win! They’ve had like twelve years to put their costumes together!” “I’ve done my waiting,” Megan says to Hazel, pulling up the little girl’s arms. “Twelve years of it! In Azkaban!

sin attacks and degrades our humanity. It makes us less human, not more.2 By not sinning, Jesus is more human than we are. He’s less like an athlete using steroids, and more like an athlete who never ate Twinkies. Less like an adult competing against kindergartners, and more like an adult who actually trained because she enjoys the sport—while we sat around all year, watching TV, eating potato chips, and didn’t even bother to show up to the race. Jesus doesn’t use a superhuman advantage to win; he refuses the inhumanity we all participate in.

I got up to get another glass of water when Zac asked from his spot still at the stove, breaking up the two pounds of ground beef he’d added to the vegetables. “Vanny, were you gonna want me to help you with your draft list again this year?” I groaned. “I forgot. My brother just messaged me about it. I can’t let him win again this year, Zac. I can’t put up with his crap.” He raised his hand in a dismissive gesture. “I got you. Don’t worry about it.” “Thank—what?” Aiden had his glass halfway to his mouth and was frowning. “You play fantasy football?” he asked, referring to the online role-playing game that millions of people participated in. Participants got to build imaginary teams during a mock draft, made up of players throughout the league. I’d been wrangled into playing against my brother and some of our mutual friends about three years ago and had joined in ever since. Back then, I had no idea what the hell a cornerback was, much less a bye week, but I’d learned a lot since then. I nodded slowly at him, feeling like I’d done something wrong. The big guy’s brow furrowed. “Who was on your team last year?” I named the players I could remember, wondering where this was going and not having a good feeling about it. “What was your defensive team?” There it went. I slipped my hands under the counter and averted my eyes to the man at the stove, cursing him silently. “So you see…” The noise Zac tried to muffle was the most obvious snicker in the world. Asshole. “Was I not on your team?” I gulped. “So you see—” “Dallas wasn’t your team?” he accused me, sounding… well, I didn’t know if it was hurt or outraged, but it was definitely something. “Ahh…” I slid a look at the traitor who was by that point trying to muffle his laugh. “Zac helped me with it.” It was the thump that said Zac’s knees hit the floor. “Look, it isn’t that I didn’t choose you specifically. I would choose you if I could, but Zac said Minnesota—” “Minne-sota.” Jesus, he’d broken the state in two. The big guy, honest to God, shook his head. His eyes went from me to Zac in… yep, that was outrage. Aiden held out his hand, wiggling those incredibly long fingers. “Let me see it.” “See what?” “Your roster from last year.” I sighed and pulled my phone out of the fanny pack I still had around my waist, unlocking the screen and opening the app. Handing it over, I watched his face as he looked through my roster and felt guilty as hell. I’d been planning on choosing Dallas just because Aiden was on the team, but I really had let Zac steer me elsewhere. Apparently, just because you had the best defensive end in the country on your team, didn’t mean everyone else held up their end of the bargain. Plus, he’d missed almost the entire season. He didn’t have to take it so personally.

When Marxian socialism came to the United States after the 1848 revolutions, it brought along in its baggage this European suspicion of liberal-democratic procedures. Eventually that was dispelled and socialist organizations began participating in electoral politics. But they continued to think of themselves more as the vanguard of a movement than as voices in a democratic chorus. And their preferred political tactics remained the mass demonstration and the strike -- rather than, say, winning elections for county commissioner. The significance of these groups in American politics peaked during the Great Depression and then faded. But their movement ideal retained its grip on the left, and in the 1960s it captured the imagination of liberals as well. There had been emancipatory movements before, against slavery, for women's rights, for workers' protection. They did not question the legitimacy of the American system; they just wanted it to live up to its principles and respect its procedures. And they worked with parties and through institutions to achieve their ends. But as the 1970s flowed into the 1980s, movement politics began to be seen by many liberals as an alternative rather than a supplement to institutional politics, and by some as being more legitimate. That's when what we now call the social justice warrior was born, a social type with quixotic features whose self-image depends on being unstained by compromise and above trafficking in mere interests.

Paul Krugman is a Nobel Prize-winning economist who in 1998 reacted to the growth of the internet, and the hype of the dotcom boom, with an article in Red Herring magazine entitled ‘Why Most Economists’ Predictions are Wrong’. He then proceeded to give a dramatic demonstration of his point by making what turned out to be a very wrong prediction himself: The growth of the Internet will slow drastically, as the flaw in ‘Metcalfe’s law’ – which states that the number of potential connections in a network is proportional to the square of the number of participants – becomes apparent: most people have nothing to say to each other! By 2005 or so, it will become clear that the Internet’s impact on the economy will have been no greater than the fax machine’s.

districts must provide one girl and one boy, called tributes, to participate. The twenty-four tributes will be imprisoned in a vast outdoor arena that could hold anything from a burning desert to a frozen wasteland. Over a period of several weeks, the competitors must fight to the death. The last tribute standing wins. Taking the kids from our districts, forcing them to kill one another while we watch — this is the Capitol’s way of reminding us how totally we are at their mercy. How little chance we would stand of surviving another rebellion. Whatever words they use, the real message is clear. “Look how we take your children and sacrifice them and there’s nothing you can do. If you lift a finger, we will destroy every last one of you. Just as we did in District Thirteen.

It is almost impossible for a building contractor to win a project on which the FLDS is also bidding, because the church membership has such a vast pool of free labor, using their own young kids to bypass minimum wage and tax laws. The companies and the contracts are privately held but are secretly consecrated to the church to support its massive legal fees and the extravagant lifestyle of the church hierarchy. Even the wages of the boys are donated to the church. Legitimate business and government entities are unwittingly helping maintain the FLDS leaders’ lavish lifestyles, supporting illegal underage marriage, and participating in the abandonment and neglect of young boys by doing business with a criminal organization that openly thumbs its nose at the laws which the rest of us live by.

storytelling often wishes to keep the conversation going after the screen fades to black. Sermons, on the other hand, are often used to argue a point and win others over to that way of thinking. Movies should not be sermons. While many Hollywood films use this tactic in their storytelling, they do not make for those ‘transcendent’ experiences I mentioned earlier. This is why movies like God’s Not Dead, Religulous, Inconvenient Truth, etc. will be enjoyed solely by those who agree with the premise of the story and hated by those who don’t. If Christians want to be heard through story, they must be willing to tell their story in such a way that it invites others to participate in the conversation and does not make them feel they are simply listening to a lecture while having zero input of their own.

rules of the Hunger Games are simple. In punishment for the uprising, each of the twelve districts must provide one girl and one boy, called tributes, to participate. The twenty-four tributes will be imprisoned in a vast outdoor arena that could hold anything from a burning desert to a frozen wasteland. Over a period of several weeks, the competitors must fight to the death. The last tribute standing wins. Taking the kids from our districts, forcing them to kill one another while we watch — this is the Capitol’s way of reminding us how totally we are at their mercy. How little chance we would stand of surviving another rebellion. Whatever words they use, the real message is clear. “Look how we take your children and sacrifice them and there’s nothing you can do. If you lift a finger, we will destroy every last one

Even if a decision is guided by intuition, the intuition itself may be a legacy of moral reasoning that had taken place beforehand, whether in private reflection, in dinner table debates, or through the assimilation of norms that were the output of past debates. Case studies reveal that at critical moments in an individual’s life (such as a woman’s decision to have an abortion), or at critical moments in a society’s history (such as the struggles over civil, women’s, and gay rights and the nation’s participation in war), people can be consumed in agonizing reflection and deliberation. We have seen many historic moral changes that originated in painstaking intellectual briefs, which were in turn met with furious rebuttals. Once the debate had been settled, the winning side entrenched itself in people’s sensibilities and erased its own tracks.

The rules of the Hunger Games are simple. In punishment for the uprising, each of the twelve districts must provide one girl and one boy, called tributes, to participate. The twenty-four tributes will be imprisoned in a vast outdoor arena that could hold anything from a burning desert to a frozen wasteland. Over a period of several weeks, the competitors must fight to the death. The last tribute standing wins. Taking the kids from our districts, forcing them to kill one another while we watch — this is the Capitol’s way of reminding us how totally we are at their mercy. How little chance we would stand of surviving another rebellion. Whatever words they use, the real message is clear. “Look how we take your children and sacrifice them and there’s nothing you can do. If you lift a finger, we will destroy every last one of you. Just as we did in District Thirteen.

Democratic process embodies the apparent contradiction of safe struggle. Combat veterans with unhealed PTSD have the greatest difficulty conceiving of any struggle apart from killing and dying. Passionate struggle conducted within rules of safety and fairness simply doesn't make sense to them or seems a hollow charade. For them it is psychologically impossible to win a struggle without killing or to lose without dying, and they do not want to do either. Many veterans' response is to withdraw and not participate. Democracy embodies safe struggle over the shape and implementation of a future. An unhealed combat veteran cannot think in terms of a future. Democratic political activity presupposes that the future exists and that it is meaningful. Combat taught the survivor of prolonged combat not to imagine a future or to want anything. Prior to seeing the point of one's voluntary participation in a social process, one must feel that it is safe to want something.

What, then, does submission and respect look like for a woman in a dating relationship? Here are some guidelines: 1. A woman should allow the man to initiate the relationship. This does not mean that she does nothing. She helps! If she thinks there is a good possibility for a relationship, she makes herself accessible to him and helps him to make conversation, putting him at ease and encouraging him as opportunities arise (she does the opposite when she does not have interest in a relationship with a man). A godly woman will not try to manipulate the start of a relationship, but will respond to the interest and approaches of a man in a godly, encouraging way. 2. A godly woman should speak positively and respectfully about her boyfriend, both when with him and when apart. 3. She should give honest attention to his interests and respond to his attention and care by opening up her heart. 4. She should recognize the sexual temptations with which a single man will normally struggle. Knowing this, she will dress attractively but modestly, and will avoid potentially compromising situations. She must resist the temptation to encourage sexual liberties as a way to win his heart. 5. The Christian woman should build up the man with God's Word and give encouragement to godly leadership. She should allow and seek biblical encouragement from the man she is dating. 6. She should make "helping" and "respecting" the watchwords of her behavior toward a man. She should ask herself, "How can I encourage him, especially in his walk with God?" "How can I provide practical helps that are appropriate to the current place in our relationship?" She should share with him in a way that will enable him to care for her heart, asking, "What can I do or say that will help him to understand who I really am, and how can I participate in the things he cares about?" 7. She must remember that this is a brother in the Lord. She should not be afraid to end an unhealthy relationship, but should seek to do so with charity and grace. Should the relationship not continue forward, the godly woman will ensure that her time with a man will have left him spiritually blessed.

Winning will make you famous. Losing means certain death. The nation of Panem, formed from a post-apocalyptic North America, is a country that consists of a wealthy Capitol region surrounded by 12 poorer districts. Early in its history, a rebellion led by a 13th district against the Capitol resulted in its destruction and the creation of an annual televised event known as the Hunger Games. In punishment, and as a reminder of the power and grace of the Capitol, each district must yield one boy and one girl between the ages of 12 and 18 through a lottery system to participate in the games. The 'tributes' are chosen during the annual Reaping and are forced to fight to the death, leaving only one survivor to claim victory. When 16-year-old Katniss's young sister, Prim, is selected as District 12's female representative, Katniss volunteers to take her place. She and her male counterpart Peeta, are pitted against bigger, stronger representatives, some of whom have trained for this their whole lives. , she sees it as a death sentence. But Katniss has been close to death before. For her, survival is second nature.

There cannot be any hard and fast rules. But there can be suggestions and useful analogies. The most useful, to my mind, is that of the difference between the English and French judicial systems. In England (and America), the task of the court in criminal cases, which it devolves upon a jury, is to arrive at a verdict of ‘guilty’ or ‘not guilty’ on the evidence presented by prosecuting and defending counsel in turns. Trials are conflicts and verdicts are decisions; the two sides ‘win’ or ‘lose’. In France, and other countries which observe Roman Law, the task of the court in a criminal case is to arrive at the truth, as far as it can be perceived by human eyes, and the business of establishing the outlines of the truth falls not on a jury, which is strictly asked to enter a judgement, but upon a juge d’instruction. This officer of the court, unknown to English law, is accorded very wide powers of interrogation–of the suspect, his family, his associates–and of investigation–of the circumstances and scene of the crime–at which the suspect is often required to participate in a reconstruction. Only when the juge is satisfied that a crime has indeed occurred and that the suspect is responsible will he allow the case to go forward for prosecution. The character of these two different legal approaches is usually defined as ‘accusatorial’ (English) and ‘inquisitorial’ (French) respectively.

One way Dan demonstrates to his students the concept of sunk cost is through a game in which participants bid to purchase a $100 bill. Rule #1: Bidding starts at $5. Rule #2: Bids can only increase by $5 at a time. Rule #3: The winner pays the amount of his or her final bid and gets the $100. The last rule is that the second-highest bidder also pays what he or she has bid, but gets nothing. As the game progresses, the bids rise to $50 and $55, at which point Dan will have made money. (The $55 bidder will pay $55 to get $100 and the second bidder will pay $50 and get nothing.) At some point, someone bids $85 and a competitor bids $90. At that point, Dan stops them and reminds them that the first person will win $10 ($100 minus $90) and the second person will lose $85. He asks the $85 bidder whether they want to continue to $95. Inevitably, they say yes. Then he asks the first person the same question, and he happily agrees to go to $100. But it doesn’t stop there at $100. Next, Dan asks the person who’s bid $95 if they want to go to $105. As before, if they say no, they’ll lose their previous bid: $95. But at this point, when the bidding is over $100, if they say yes, that means they are now actively bidding knowing that they will lose money. This time it’s $5 ($105 bid minus $100 winnings), but the loss will only increase from there. Inevitably, both participants keep bidding higher and higher until at some point one person realizes how crazy this is and they stop (and the person stopping ends up losing $95 more).

As Allied forces moved into Hitler’s Fortress Europe, Roosevelt and his circle were confronted with new evidence of the Holocaust. In early 1942, he had been given information that Adolf Hitler was quietly fulfilling his threat to “annihilate the Jewish race.” Rabbi Stephen Wise asked the President that December 1942 to inform the world about “the most overwhelming disaster of Jewish history” and “try to stop it.” Although he was willing to warn the world about the impending catastrophe and insisted that there be war crimes commissions when the conflict was over, Roosevelt told Wise that punishment for such crimes would probably have to await the end of the fighting, so his own solution was to “win the war.” The problem with this approach was that by the time of an Allied victory, much of world Jewry might have been annihilated. By June 1944, the Germans had removed more than half of Hungary’s 750,000 Jews, and some Jewish leaders were asking the Allies to bomb railways from Hungary to the Auschwitz death camp in Poland. In response, Churchill told his Foreign Secretary, Anthony Eden, that the murder of the Jews was “probably the greatest and most horrible crime ever committed in the whole history of the world,” and ordered him to get “everything” he could out of the British Air Force. But the Prime Minister was told that American bombers were better positioned to do the job. At the Pentagon, Stimson consulted John McCloy, who later insisted, for decades, that he had “never talked” with Roosevelt about the option of bombing the railroad lines or death camps. But in 1986, McCloy changed his story during a taped conversation with Henry Morgenthau’s son, Henry III, who was researching a family history. The ninety-one-year-old McCloy insisted that he had indeed raised the idea with the President, and that Roosevelt became “irate” and “made it very clear” that bombing Auschwitz “wouldn’t have done any good.” By McCloy’s new account, Roosevelt “took it out of my hands” and warned that “if it’s successful, it’ll be more provocative” and “we’ll be accused of participating in this horrible business,” as well as “bombing innocent people.” McCloy went on, “I didn’t want to bomb Auschwitz,” adding that “it seemed to be a bunch of fanatic Jews who seemed to think that if you didn’t bomb, it was an indication of lack of venom against Hitler.” If McCloy’s memory was reliable, then, just as with the Japanese internment, Roosevelt had used the discreet younger man to discuss a decision for which he knew he might be criticized by history, and which might conceivably have become an issue in the 1944 campaign. This approach to the possible bombing of the camps would allow the President to explain, if it became necessary, that the issue had been resolved at a lower level by the military. In retrospect, the President should have considered the bombing proposal more seriously. Approving it might have required him to slightly revise his insistence that the Allies’ sole aim should be winning the war, as he did on at least a few other occasions. But such a decision might have saved lives and shown future generations that, like Churchill, he understood the importance of the Holocaust as a crime unparalleled in world history.*

What do ego-lessness and becoming unattached mean in connection with today's mystical way in the form of resistance? . . . What is missing is a reflection that shows more clearly how complicit we are ourselves in the consumerist ego that the economy desires. I want to elucidate this in terms of a question that every nonconformist group, every critical minority wishing to contribute to the establishment of a different life has to face, namely, the question of success. Decisions about possible actions are weighed in a world governed by market considerations by one and only one criterion: success . . . Whenever such topics are raised, questions like the following are regularly heard: "What's the use of protesting, everything has been decided long ago?" "Can anything he changed anyway?" "What do you think you will accomplish?" "Whom do you want to influence?" "Who is paying attention?" "Will the media report it?" "How much publicity will it have?" "Do you really believe that this can succeed?" . . . Martin Buber said that "success is not a name of God." It could not he said more mystically nor more helplessly. The nothing that wants to become everything and needs us cannot he named in the categories of power . . . To let go of the ego means, among other things, to step away from the coercion to succeed. It means to "go where you are nothing." Without this form of mysticism, resistance loses it focus and dies before our very eyes. It is not that creating public awareness, winning fellow participants, and changing how we accept things is beside the point. But the ultimate criterion for taking part in actions of resistance and solidarity cannot he success because that would mean to go on dancing to the tunes of the bosses of this world.

Poor child. Listen closely: Parent is no longer a noun—those days are done. Parent is now a verb, something you do ceaselessly. Think of the verb parent as synonymous with protect, shield, hover, deflect, fix, plan, and obsess. Parenting will require all of you; please parent with your mind, body, and soul. Parenting is your new religion, within which you will find salvation. This child is your savior. Convert or be damned. We will wait while you cancel all other life endeavors. Thank you. Now the goal of parenting is: Never allow anything difficult to happen to your child. To that end, she must win every competition she enters. (Here are your four hundred participation trophies, distribute accordingly.) She must feel that everyone likes and loves her and wants to be with her at all times. She must be constantly entertained and amused; every one of her days on Earth must be like Disneyland, but better. (If you go to actual Disneyland, get a fast pass because she should never be forced to wait. For anything, ever.) If other kids don’t want to play with her, call those kids’ parents, find out why, and insist they fix it. In public, walk in front of your child and shield her from any unhappy faces that might make her sad, and any happy faces that might make her feel left out. When she gets into trouble at school, call her teacher and explain loudly that your child does not make mistakes. Insist that the teacher apologize for her mistake. Do not ever, ever let a drop of rain fall upon your child’s fragile head. Raise this human without ever allowing her to feel a single uncomfortable human emotion. Give her a life without allowing life to happen to her. In short: Your life is over, and your new existence is about ensuring that her life never begins. Godspeed.

In short the only fully rational world would be the world of wishing-caps, the world of telepathy, where every desire is fulfilled instanter, without having to consider or placate surrounding or intermediate powers. This is the Absolute's own world. He calls upon the phenomenal world to be, and it IS, exactly as he calls for it, no other condition being required. In our world, the wishes of the individual are only one condition. Other individuals are there with other wishes and they must be propitiated first. So Being grows under all sorts of resistances in this world of the many, and, from compromise to compromise, only gets organized gradually into what may be called secondarily rational shape. We approach the wishing-cap type of organization only in a few departments of life. We want water and we turn a faucet. We want a kodak-picture and we press a button. We want information and we telephone. We want to travel and we buy a ticket. In these and similar cases, we hardly need to do more than the wishing—the world is rationally organized to do the rest. But this talk of rationality is a parenthesis and a digression. What we were discussing was the idea of a world growing not integrally but piecemeal by the contributions of its several parts. Take the hypothesis seriously and as a live one. Suppose that the world's author put the case to you before creation, saying: "I am going to make a world not certain to be saved, a world the perfection of which shall be conditional merely, the condition being that each several agent does its own 'level best.' I offer you the chance of taking part in such a world. Its safety, you see, is unwarranted. It is a real adventure, with real danger, yet it may win through. It is a social scheme of co-operative work genuinely to be done. Will you join the procession? Will you trust yourself and trust the other agents enough to face the risk?" Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? Would you say that, rather than be part and parcel of so fundamentally pluralistic and irrational a universe, you preferred to relapse into the slumber of nonentity from which you had been momentarily aroused by the tempter's voice? Of course if you are normally constituted, you would do nothing of the sort. There is a healthy- minded buoyancy in most of us which such a universe would exactly fit. We would therefore accept the offer—"Top! und schlag auf schlag!" It would be just like the world we practically live in; and loyalty to our old nurse Nature would forbid us to say no. The world proposed would seem 'rational' to us in the most living way. Most of us, I say, would therefore welcome the proposition and add our fiat to the fiat of the creator. Yet perhaps some would not; for there are morbid minds in every human collection, and to them the prospect of a universe with only a fighting chance of safety would probably make no appeal. There are moments of discouragement in us all, when we are sick of self and tired of vainly striving. Our own life breaks down, and we fall into the attitude of the prodigal son. We mistrust the chances of things. We want a universe where we can just give up, fall on our father's neck, and be absorbed into the absolute life as a drop of water melts into the river or the sea. The peace and rest, the security desiderated at such moments is security against the bewildering accidents of so much finite experience. Nirvana means safety from this everlasting round of adventures of which the world of sense consists. The hindoo and the buddhist, for this is essentially their attitude, are simply afraid, afraid of more experience, afraid of life. And to men of this complexion, religious monism comes with its consoling words: "All is needed and essential—even you with your sick soul and heart. All are one

It seems wrong to call it “business.” It seems wrong to throw all those hectic days and sleepless nights, all those magnificent triumphs and desperate struggles, under that bland, generic banner: business. What we were doing felt like so much more. Each new day brought fifty new problems, fifty tough decisions that needed to be made, right now, and we were always acutely aware that one rash move, one wrong decision could be the end. The margin for error was forever getting narrower, while the stakes were forever creeping higher—and none of us wavered in the belief that “stakes” didn’t mean “money.” For some, I realize, business is the all-out pursuit of profits, period, full stop, but for us business was no more about making money than being human is about making blood. Yes, the human body needs blood. It needs to manufacture red and white cells and platelets and redistribute them evenly, smoothly, to all the right places, on time, or else. But that day-to-day business of the human body isn’t our mission as human beings. It’s a basic process that enables our higher aims, and life always strives to transcend the basic processes of living—and at some point in the late 1970s, I did, too. I redefined winning, expanded it beyond my original definition of not losing, of merely staying alive. That was no longer enough to sustain me, or my company. We wanted, as all great businesses do, to create, to contribute, and we dared to say so aloud. When you make something, when you improve something, when you deliver something, when you add some new thing or service to the lives of strangers, making them happier, or healthier, or safer, or better, and when you do it all crisply and efficiently, smartly, the way everything should be done but so seldom is—you’re participating more fully in the whole grand human drama. More than simply alive, you’re helping others to live more fully, and if that’s business, all right, call me a businessman. Maybe it will grow on me.

The successful individual sales producer wins by being as selfish as possible with her time. The more often the salesperson stays away from team members and distractions, puts her phone on Do Not Disturb (DND), closes her door, or chooses to work for a few hours from the local Panera Bread café, the more productive she’ll likely be. In general, top producers in sales tend to exhibit a characteristic I’ve come to describe as being selfishly productive. The seller who best blocks out the rest of the world, who maintains obsessive control of her calendar, who masters focusing solely on her own highest-value revenue-producing activities, who isn’t known for being a “team player,” and who is not interested in playing good corporate citizen or helping everyone around her, is typically a highly effective seller who ends up on top of the sales rankings. Contrary to popular opinion, being selfish is not bad at all. In fact, for an individual contributor salesperson, it is a highly desirable trait and a survival skill, particularly in today’s crazed corporate environment where everyone is looking to put meetings on your calendar and take you away from your primary responsibilities! Now let’s switch gears and look at the sales manager’s role and responsibilities. How well would it work to have a sales manager who kept her office phone on DND and declined almost every incoming call to her mobile phone? Do we want a sales manager who closes her office door, is concerned only about herself, and is for the most part inaccessible? No, of course not. The successful sales manager doesn’t win on her own; she wins through her people by helping them succeed. Think about other key sales management responsibilities: Leading team meetings. Developing talent. Encouraging hearts. Removing obstacles. Coaching others. Challenging data, false assumptions, wrong attitudes, and complacency. Pushing for more. Putting the needs of your team members ahead of your own. Hmmm. Just reading that list again reminds me why it is often so difficult to transition from being a top producer in sales into a sales management role. Aside from the word sales, there is truly almost nothing similar about the positions. And that doesn’t even begin to touch on corporate responsibilities like participating on the executive committee, dealing with human resources compliance issues, expense management, recruiting, and all the other burdens placed on the sales manager. Again,

Gandhian nonviolence as interpreted in Næss: 1. The character of the means used in a group struggle determines the character of the results. 2. In a group struggle you can keep the goal-directed motivation and the ability to work effectively for the realization of the goal stronger than the destructive, violent tendencies, and the tendencies to passivity, despondency, or destruction, only by making a constructive program part of your campaign and by giving all phases of your struggle, as far as possible a positive character. 3. Short-term violence contradicts long-term universal reduction of violence. 4. You can give a struggle a constructive character only if you conceive of it and carry it out as a struggle in favour of living beings and certain values, thus eventually fighting antagonisms, not antagonists. 5. It increases your understanding of the conflict, of the participants, and of your own motivation, to live together with the participants, especially with those for whom you primarily fight. The most adequate form for living together is that of jointly doing constructive work. 6. If you live together with those for whom you primarily struggle and do constructive work with them, this will create a natural basis for trust and confidence in you. 7. All human (and non-human) beings have long-term interests in common. 8. Cooperation on common goals reduces the chance that the actions and attitudes of the participants in the conflict will become violent. 9. You invite violence from your opponent by humiliating or provoking him. 10. Thorough understanding of the relevant facts and factors increases the chance of a nonviolent realization of the goals of your campaign. 11. Incompleteness and distortion in your description of your case and the plans for your struggle reduce the chance of a nonviolent realization of your goals 12. Secrecy reduce the chance of a nonviolent realization of your goals. 13. You are less likely to take a violent attitude, the better you make clear to yourself the essential points in your cause and your struggle. 14. Your opponent is less likely to use violent means the better he understands your conduct and your case. 15. There is a strong disposition in every opponent such that wholehearted, intelligent, strong, and persistent appeal in favour of a good cause is able ultimately to convince him. 16. Mistrust stems from misjudgement, especially of the disposition of your opponent to answer trust with trust, mistrust with mistrust. 17. The tendency to misjudge and misunderstand your opponent and his case in an unfavourable direction increases his and your tendency to resort to violence. 18. You win conclusively when you turn your opponent into a believer and supporter of your case.

Almost a decade ago, I was browsing in a Barnes & Noble when I came across a book called Route 666: On the Road to Nirvana. It was a music book about a band I liked, so I started paging through it immediately. What I remember are two sentences on the fourth page which discussed how awesome it was that 'Smells Like Teen Spirit' was on the radio, and how this was almost akin to America electing a new president: 'It's not that everything will change at once,' wrote the author, 'it's that at least the people have voted for better principles. Nirvana's being on the radio means my own values are winning: I'm no longer in the opposition.' I have never forgotten those two sentences, and there are two reasons why this memory has stuck with me. The first reason is that this was just about the craziest, scariest idea I'd ever stumbled across. The second reason, however, is way worse; what I have slowly come to realize is that most people think this way all the time. They don't merely want to hold their values; they want their values to win. And I suspect this is why people so often feel 'betrayed' by art and consumerism, and by the way the world works. I'm sure the author of Route 666 felt completely 'betrayed' when Limp Bizkit and Matchbox 20 became superfamous five years after Cobain's death and she was forced to return to 'the opposition' ...If you feel betrayed by culture, it's not because you're right and the universe is fucked; it's only because you're not like most other people. But this should make you happy, because—in all likelihood—you hate those other people, anyway. You are being betrayed by a culture that has no relationship to who you are or how you live... Do you want to be happy? I suspect that you do. Well, here’s the first step to happiness: Don’t get pissed off that people who aren’t you happen to think Paris Hilton is interesting and deserves to be on TV every other day; the fame surrounding Paris Hilton is not a reflection on your life (unless you want it to be). Don’t get pissed off because the Yeah Yeah Yeahs aren’t on the radio enough; you can buy the goddamn record and play “Maps” all goddamn day (if that’s what you want). Don’t get pissed off because people didn’t vote the way you voted. You knew that the country was polarized, and you knew that half of America is more upset by gay people getting married than it is about starting a war under false pretenses. You always knew that many Americans worry more about God than they worry about the economy, and you always knew those same Americans assume you’re insane for feeling otherwise (just as you find them insane for supporting a theocracy). You knew this was a democracy when you agreed to participate, so you knew this was how things might work out. So don’t get pissed off over the fact that the way you feel about culture isn’t some kind of universal consensus. Because if you do, you will end up feeling betrayed. And it will be your own fault. You will feel bad, and you will deserve it. Now it’s quite possible you disagree with me on this issue. And if you do, I know what your argument is: you’re thinking, But I’m idealistic. This is what people who want to inflict their values on other people always think; they think that there is some kind of romantic, respectable aura that insulates the inflexible, and that their disappointment with culture latently proves that they’re tragically trapped by their own intellect and good taste. Somehow, they think their sense of betrayal gives them integrity. It does not. If you really have integrity—if you truly live by your ideals, and those ideals dictate how you engage with the world at large—you will never feel betrayed by culture. You will simply enjoy culture more.

The Mosaic legend of the Fall of Man has preserved an ancient picture representing the origin and consequences of this disunion. The incidents of the legend form the basis of an essential article of the creed, the doctrine of original sin in man and his consequent need of succour. It may be well at the commencement of logic to examine the story which treats of the origin and the bearings of the very knowledge which logic has to discuss. For, though philosophy must not allow herself to be overawed by religion, or accept the position of existence on sufferance, she cannot afford to neglect these popular conceptions. The tales and allegories of religion, which have enjoyed for thousands of years the veneration of nations, are not to be set aside as antiquated even now. Upon a closer inspection of the story of the Fall we find, as was already said, that it exemplifies the universal bearings of knowledge upon the spiritual life. In its instinctive and natural stage, spiritual life wears the garb of innocence and confiding simplicity; but the very essence of spirit implies the absorption of this immediate condition in something higher. The spiritual is distinguished from the natural, and more especially from the animal, life, in the circumstance that it does not continue a mere stream of tendency, but sunders itself to self-realisation. But this position of severed life has in its turn to be suppressed, and the spirit has by its own act to win its way to concord again. The final concord then is spiritual; that is, the principle of restoration is found in thought, and thought only. The hand that inflicts the wound is also the hand which heals it. We are told in our story that Adam and Eve, the first human beings, the types of humanity, were placed in a garden, where grew a tree of life and a tree of the knowledge of good and evil. God, it is said, had forbidden them to eat of the fruit of this latter tree: of the tree of life for the present nothing further is said. These words evidently assume that man is not intended to seek knowledge, and ought to remain in the state of innocence. Other meditative races, it may be remarked, have held the same belief that the primitive state of mankind was one of innocence and harmony. Now all this is to a certain extent correct. The disunion that appears throughout humanity is not a condition to rest in. But it is a mistake to regard the natural and immediate harmony as the right state. The mind is not mere instinct: on the contrary, it essentially involves the tendency to reasoning and meditation. Childlike innocence no doubt has in it something fascinating and attractive: but only because it reminds us of what the spirit must win for itself. The harmoniousness of childhood is a gift from the hand of nature: the second harmony must spring from the labour and culture of the spirit. And so the words of Christ, ‘Except ye become as little children’, etc., are very far from telling us that we must always remain children. Again, we find in the narrative of Moses that the occasion which led man to leave his natural unity is attributed to solicitation from without. The serpent was the tempter. But the truth is, that the step into opposition, the awakening of consciousness, follows from the very nature of man; and the same history repeats itself in every son of Adam. The serpent represents likeness to God as consisting in the knowledge of good and evil: and it is just this knowledge in which man participates when he breaks with the unity of his instinctive being and eats of the forbidden fruit. The first reflection of awakened consciousness in men told them that they were naked. This is a naive and profound trait. For the sense of shame bears evidence to the separation of man from his natural and sensuous life. The beasts never get so far as this separation, and they feel no shame. And it is in the human feeling of shame that we are to seek the spiritual and moral origin origin of dress.

Before taking the discipline for the first time, Brother Martin spent considerable time in prayer. Then he lashed himself with an iron chain armed with hooks of steel until the blood flowed copiously; to increase the pain and at the same time to staunch the flow of blood, he rubbed the wounds with salt and vinegar, in this way hoping to make reparation for his faults and failings. Then Martin would spend a long period of time in the chapter room, meditating on the sufferings of Our Divine Lord, with his eyes often fixed upon the crucifix. Filled with a longing to participate in the sorrows and pains endured by Christ, Martin made preparations for the second nightly flagellation by ripping off his garments, which were matted with blood and glued fast to his shoulders. The instrument of torture now was a leather whip, and Martin inflicted an even more severe punishment upon his back and shoulders, begging Almighty God to take pity upon sinners and especially to open wide the gates of heaven by the conversion of infidels. It was zeal for souls, for those for whom Christ had shed His own Precious Blood, that urged Blessed Martin to lash himself mercilessly with this leather whip. He was only too happy to share in the bitter Passion of Christ, on the details of which he had just lovingly meditated; and he would only too gladly endure any physical pain, any agony however terrifying, if only thereby he could win souls to Christ. Martin now permitted his weary body to snatch brief rest which we have mentioned previously. With the approach of dawn, before four o'clock, he arose and ran to the bell tower, where he greeted the dawn in honor of the Mother of God, as was his regular custom. It was at this time that the holy Negro took the third and most severe of his scourgings. Again, it was preceded by prayer and the cruel removal of the rough tunic which was stuck fast to his flesh. This third scourging was administered with the branch of a wild quince tree, and sometimes Martin would enlist the assistance of an Indian or a Negro in whom he could confide and who was indebted to Blessed Martin for some outstanding kindness. Mercilessly the lash was applied by strong and powerful hands. In the midst of his sufferings Martin would urge on his friend to greater vigor and to be utterly brutal in applying this instrument for penance. This third and last scourging was for the relief of the Poor Souls abandoned in the fires of Purgatory.

The broad insight that gamers have derived from the world of epic crowd-sourcing is that people are more likely to participate in a project if they believe it's for the greater good – in other words, that it may result in an epic win. The epic sense also derives from feeling embedded in a super-sized community of like minds.

We use three main criteria in deciding whether to take on a fight: Is the fight compelling enough to motivate our members and supporters? Are the affected workers/tenants ready to participate in the campaign? And, can we win it?

But it isn’t the fun of DIY invention, urban exploration, physical danger, and civil disorder that the Z-Boys enjoyed in 1976. It is fun within serious limits, and for all of its thrills it is (by contrast) scripted. And rather obedient. The fact that there are public skateparks and high-performance skateboards signals progress: America has embraced this sport, as it did bicycles in the nineteenth century. Towns want to make skating safe and acceptable. The economy has more opportunity to grow. America is better off for all of this. Yet such government and commercial intervention in a sport that was born of radical liberty means that the fun itself has changed; it has become mediated. For the skaters who take pride in their flashy store-bought equipment have already missed the Z-Boys’ joke: Skating is a guerrilla activity. It’s the fun of beating, not supporting, the system. P. T. Barnum said it himself: all of business is humbug. How else could business turn a profit, if it didn’t trick you with advertising? If it didn’t hook you with its product? This particular brand of humbug was perfected in the late 1960s, when merchandise was developed and marketed and sold to make Americans feel like rebels. Now, as then, customers always pay for this privilege, and purveyors keep it safe (and generally clean) to curb their liability. They can’t afford customers taking real risks. Plus it’s bad for business to encourage real rebellion. And yet, marketers know Americans love fun—they have known this for centuries. And they know that Americans, especially kids, crave autonomy and participation, so they simulate the DIY experience at franchises like the Build-A-Bear “workshops,” where kids construct teddy bears from limited options, or “DIY” restaurants, where customers pay to grill their own steaks, fry their own pancakes, make their own Bloody Marys. These pay-to-play stores and restaurants are, in a sense, more active, more “fun,” than their traditional competition: that’s their big selling point. But in both cases (as Barnum knew) the joke is still on you: the personalized bear is a standardized mishmash, the personalized food is often inedible. As Las Vegas knows, the house always wins. In the history of radical American fun, pleasure comes from resistance, risk, and participation—the same virtues celebrated in the “Port Huron Statement” and the Digger Papers, in the flapper’s slang and the Pinkster Ode. In the history of commercial amusement, most pleasures for sale are by necessity passive. They curtail creativity and they limit participation (as they do, say, in a laser-tag arena) to a narrow range of calculated surprises, often amplified by dazzling technology. To this extent, TV and computer screens, from the tiny to the colossal, have become the scourge of American fun. The ubiquity of TV screens in public spaces (even in taxicabs and elevators) shows that such viewing isn’t amusement at all but rather an aggressive, ubiquitous distraction. Although a punky insurgency of heedless satire has stung the airwaves in recent decades—from equal-opportunity offenders like The Simpsons and South Park to Comedy Central’s rabble-rousing pundits, Jon Stewart and Stephen Colbert—the prevailing “fun” of commercial amusement puts minimal demands on citizens, besides their time and money. TV’s inherent ease seems to be its appeal, but it also sends a sobering, Jumbotron-sized message about the health of the public sphere.

Sin didn’t, and doesn’t, have a chance in competition with the aggressive forgiveness we call grace. When it’s sin versus grace, grace wins hands down. (MSG)

And the winner is,” he sings. He waits, opening the folded piece of paper slowly, drawing out the suspense. I can barely hear him over my own heartbeat, which is thumping like crazy. Is it too late to back out? Shit. I don’t want to do this. “The winner is the person who guessed twelve hundred and forty-eight!” The crowd is silent, and all the participants look to one another. But then I hear a thump, thump, thump, thump as someone comes up the stairs onto the platform. I see the baseball cap before I see the rest of him, and I hope to God that’s Sean’s cap. But Sean didn’t even buy a ticket. Not a single one. Yet it’s his brown gaze that meets mine. It’s his baseball cap, and they are his tattoos. They’re his broad shoulders and his long strides that eat up the distance between us. He turns his hat backward and looks down at me. He stops with less than an inch to spare between us. “Congratulations,” I squeak out. “You didn’t even buy a ticket. How did you…?” “I bought one hundred and forty-two tickets, dummy,” he says. My heart trips a beat. “You did?” All he had to buy was one. I put the winning number on the piece of paper I gave him. He nods, and he takes my face in his hands. His thumbs draw little circles on my cheeks as his fingers thread into the hair at my temples. “You didn’t look at the paper I gave you….” My heart is pounding like mad. “What paper?” he asks. His smile is soft and inviting, and I want to fall into him. “The one you put in your pocket.” His brow furrows. “Never mind,” I say, breathless. He spent 142 dollars for a kiss he already owned in more ways than one. If I loved this man any more, it would be dangerous. He looks down into my eyes, not moving. He’s going to kiss me, right? “What’s the plan here?” “I’m going to kiss my girl,” he says, smiling at me. My breath hitches. “But you have to say yes, first.” He hasn’t let me go. He’s holding me tightly, forcing me to meet his eyes. “This isn’t going to be a one-time thing.” I can’t even think, and he wants me to commit? “It’s not,” I breathe. “You promise?” His gaze searches mine like he’s going to find the secrets to the universe there. “I swear on your life,” I say. He chuckles. “My life?” I nod. His eyebrows draw together. “Aren’t you supposed to swear on your own life?” “My life means nothing if you’re not in it.” His hands start to tremble against my face, and he closes his eyes and takes a deep breath. Logan’s brothers start to chant, “Kiss, kiss, kiss, kiss…,” and the crowd joins in. “You better kiss me,” I say, “or they’re going to get restless.” A tear rolls down my cheek, and he brushes it back with his thumb, his gaze soft and warm. His eyes open, and he leans closer to me. I step onto my tiptoes to get to him because I can’t wait one more second. He stops a breath away from me, just like he did in the room. He waits. “You have to close the distance,” he says to me. He’s making me choose. I fall into him and press my lips to his. He freezes. But then he starts to kiss me. And all the fireworks at the state fair couldn’t compare to the ones that go off in my head.

Best way to participate is with no fascination for win , no fear for loss

Love is the only game where both participants must win in order to achieve true victory.

You see, I suffer from a disease that you cannot see; a disease that there is no cure for and that keeps the medical community baffled at how to treat and battle this demon, who’s[sic] attacks are relentless. My pain works silently, stealing my joy and replacing it with tears. On the outside we look alike you and I; you won’t see my scars as you would a person who, say, had suffered a car accident. You won’t see my pain in the way you would a person undergoing chemo for cancer; however, my pain is just as real and just as debilitating. And in many ways my pain may be more destructive because people can’t see it and do not understand....” “Please don’t get angry at my seemingly [sic] lack of interest in doing things; I punish myself enough, I assure you. My tears are shed many times when no one is around. My embarrassment is covered by a joke or laughter…” “I have been called unreliable because I am forced to cancel plans I made at the last minute because the burning and pain in my legs or arms is so intense I cannot put my clothes on and I am left in my tears as I miss out on yet another activity I used to love and once participated in with enthusiasm.” “And just because I can do a thing one day, that doesn’t mean I will be able to do the same thing the next day or next week. I may be able to take that walk after dinner on a warm July evening; the next day or even in the next hour I may not be able to walk to the fridge to get a cold drink because my muscles have begun to cramp and lock up or spasm uncontrollably. And there are those who say “But you did that yesterday!” “What is your problem today?” The hurt I experience at those words scars me so deeply that I have let my family down again; and still they don’t understand….” “On a brighter side I want you to know that I still have my sense of humor….I love you and want nothing more than to be a part of your life. And I have found that I can be a strong friend in many ways. Do you have a dream? I am your friend, your supporter and many times I will be the one to do the research for your latest project; many times I will be your biggest fan and the world will know how proud I am at your accomplishments and how honored I am to have you in my life.” “So you see, you and I are not that much different. I too have hopes, dreams, goals… and this demon…. Do you have an unseen demon that assaults you and no one else can see? Have you had to fight a fight that crushes you and brings you to your knees? I will be by your side, win or lose, I promise you that; I will be there in ways that I can. I will give all I can as I can, I promise you that. But I have to do this thing my way. Please understand that I am in such a fight myself and I know that I have little hope of a cure or effective treatments, at least right now. Please understand….

Don't sit idle because only participants can win or lose.

This is thus a story of people’s participation, perseverance and positivity in achieving a common goal. The real success of these efforts would entail putting these lessons and learnings in the service of a much-improved health system for every Indian citizen. A system built on the foundation of a stronger primary healthcare system, with sufficient provision of preventive, promotive and other public health services.

Do you think you can cut a deal with God that time stands still for you, holding off on anything important until you’re ready to participate again? When you gamble with your time, you may be placing a bet you can’t cover. Even if you’re sure you can win, be careful that you can live with what you lose.

have observed that being raised in an invalidating family can create the risk of a person’s feeling as though he or she is not enough, and either observed or participated in denial of problems within the family. In their adult relationships, people from invalidating family systems may then transition into playing the role of rescuer and caregiver with the goal of “winning over” his or her unwinnable partner (a replay of trying to win over the unwinnable parent).

Dissidents are subjected to academic shunning. Their books and articles are not recommended for publication or are ignored if published, and are certainly not assigned to students. Many librarians not only will not order them, but will refuse to accept them as gifts. Such authors are not invited to participate in conferences or deliver guest lectures, are not awarded grants or academic appointments, and even their correspondence goes unanswered. . . This de facto blacklisting easily carries the day in newspapers and on television-radio talk shows, scooping out an ever widening chasm between popular opinion and science. It is a scenario that has been repeatedly played out in academia in the past. Galileo ultimately wins out over the Inquisition, but that can be a very lengthy process

came home from work one evening to find his youngest son, Tim, kicking and screaming on the living room floor. He was to start kindergarten the next day and was protesting that he would not go. Stan’s normal reaction would have been to banish the child to his room and tell him he’d just better make up his mind to go. He had no choice. But tonight, recognizing that this would not really help Tim start kindergarten in the best frame of mind, Stan sat down and thought, “If I were Tim, why would I be excited about going to kindergarten?” He and his wife made a list of all the fun things Tim would do such as finger painting, singing songs, making new friends. Then they put them into action. “We all started finger-painting on the kitchen table—my wife, Lil, my other son Bob, and myself, all having fun. Soon Tim was peeping around the corner. Next he was begging to participate. ‘Oh, no! You have to go to kindergarten first to learn how to finger-paint.’ With all the enthusiasm I could muster I went through the list talking in terms he could understand—telling him all the fun he would have in kindergarten. The next morning, I thought I was the first one up. I went downstairs and found Tim sitting sound asleep in the living room chair. ‘What are you doing here?’ I asked. ‘I’m waiting to go to kindergarten. I don’t want to be late.’ The enthusiasm of our entire family had aroused in Tim an eager want that no amount of discussion or threat could have possibly accomplished.

The film stopped and Colin Jackson was asked for his opinion. After Colin refuted the nonsense with a scientific study – which he was actually a part of – that found that both black and white athletes have the ‘fast twitch’ muscle that is apparently the ‘key’ to sprinting, the commentator’s response was: ‘But are we at the point now where if you are a very talented athlete at fourteen/fifteen/sixteen, and you are white, you are almost institutionally programmed to think that you won’t be able to compete at the highest level in the sprint?’ This is a very revealing question from a white public figure, because when black people assert that representation is important, that having role models you can relate to and who look like you is helpful, they are often accused of making excuses, playing the race card or wanting special treatment. Yet here, before the 200 metres final, was a public service broadcaster asserting that, actually, it does matter, and that seeing black people win, in a competition that no white people have ever been barred by law from entering, or in any way discriminated from participating in, could still discourage white teenagers from bothering to even try. Wow.

The film stopped and Colin Jackson was asked for his opinion. After Colin refuted the nonsense with a scientific study – which he was actually a part of – that found that both black and white athletes have the ‘fast twitch’ muscle that is apparently the ‘key’ to sprinting, the commentator’s response was: ‘But are we at the point now where if you are a very talented athlete at fourteen/fifteen/sixteen, and you are white, you are almost institutionally programmed to think that you won’t be able to compete at the highest level in the sprint?’ This is a very revealing question from a white public figure, because when black people assert that representation is important, that having role models you can relate to and who look like you is helpful, they are often accused of making excuses, playing the race card or wanting special treatment. Yet here, before the 200 metres final, was a public service broadcaster asserting that, actually, it does matter, and that seeing black people win, in a competition that no white people have ever been barred by law from entering, or in any way discriminated from participating in, could still discourage white teenagers from bothering to even try. Wow.

Fuck participation trophies, we go for the win.

To that end, she must win every competition she enters. (Here are your four hundred participation trophies, distribute accordingly.) She must feel that everyone likes and loves her and wants to be with her at all times. She must be constantly entertained and amused; every one of her days on Earth must be like Disneyland, but better. (If you go to actual Disneyland, get a fast pass because she should never be forced to wait. For anything, ever.) If other kids don’t want to play with her, call those kids’ parents, find out why, and insist they fix it. In public, walk in front of your child and shield her from any unhappy faces that might make her sad, and any happy faces that might make her feel left out. When she gets into trouble at school, call her teacher and explain loudly that your child does not make mistakes. Insist that the teacher apologize for her mistake. Do not ever, ever let a drop of rain fall upon your child’s fragile head. Raise this human without ever allowing her to feel a single uncomfortable human emotion. Give her a life without allowing life to happen to her. In short: Your life is over, and your new existence is about ensuring that her life never begins. Godspeed. We got a terrible memo. Our terrible memo is why we feel exhausted, neurotic, and guilty. Our terrible memo is also why our kids suck. They do, they just suck. Because people who do not suck are people who have failed, dusted themselves off, and tried again. People who do not suck are people who have been hurt, so they have empathy for others who are hurt. People who do not suck are those who have learned from their own mistakes by dealing with the consequences. People who do not suck are people who have learned how to win with humility and how to lose with dignity. Our memo has led us to steal from our children the one thing that will allow them to become strong people: struggle.

While the bill would not directly make doctors government employees, it would force them to sign a “participation agreement” to be eligible to receive government payments. This agreement, says Smith, would require the doctors to accept the government fee as full compensation for their services, allow the government to inspect their books, and accept government regulations in the future. With no bargaining leverage, doctors would have to comply to continue in their profession. Such is the world of a government-imposed monopoly.

Somehow, the concepts profit and loss get confused with win and lose and right and wrong. But if you lose as a participant of a game, you weren’t wrong; you were defeated. If you lose as a spectator of a game, you must have placed a bet (or expressed an opinion) on the game’s outcome and you lost money (or were wrong), but you were not defeated.

Facts are neither right nor wrong; they simply are. Opinions are personal assessments and are right or wrong depending on whether they actually correspond with the facts. Therefore, only opinions can be right or wrong; facts cannot. Right and wrong are inappropriate for the description of business operations and market participation, and so are the terms win and lose. Participating in markets is not about being right or wrong, nor is it about defeat; it’s about making decisions.

Ever seen a great champion boxer like Manny Pacquiao? With his speed, agility and power, he has conquered lots of other great boxers of the twenty first century. In between fights, he keeps his training regime and intensifies it when another fight approaches. 카톡☎ppt33☎ 〓 라인☎pxp32☎ 홈피는 친추로 연락주세요 바오메이파는곳,바오메이가격,바오메이구입방법,바오메이구매방법,팔팔정판매사이트,구구정판매사이트 Just like a boxer, we, too come face to face with many opponents in the arena of life—problems and difficulties. The bad news is, we don’t really know when our bouts with these opponents occur—no posters and promotional TV commercials; no pre-fight Press Conference and weigh in to make sure that we measure up to our opponent; and there is no Pay Per View coverage. Here are several reasons why you should train yourself for success like a champion boxer! You don’t practice in the arena, that’s where your skills and your abilities are evaluated. This also means that you don’t practice solving problems and developing yourself when problems occur, you prepare yourself to face them long before you actually face them. Talent is good but training is even better. Back in college, one of my classmates in Political Science did not bring any textbook or notebook in our classes; he just listened and participated in discussions. What I didn’t understand was how he became a magna cum laude! Apparently, he was gifted with a great memory and analytical skills. In short, he was talented. If you are talented, you probably need less preparation and training time in facing life’s challenges. But for people who are endowed with talent, training and learning becomes even important. Avoid the lazy person’s maxim: “If it isn’t broken, why fix it?” Why wait for your roof to leak in the rainy season when you can fix it right away. Training enables you to gain intuition and reflexes. Malcolm Glad well, in his book Outliers, said those artists, athletes and anyone who wants to be successful, need 10,000 hours of practice to become really great. With constant practice and training, you hone your body, your mind and your heart and gain the intuition and reflexes of a champion. Same thing is true in life. Without training, you will mess up. Without training, you will not be able to anticipate how your enemy will hit you. You will trip at that hurdle. Your knees will buckle before you hit the marathon’s finish line. You will lose control of your race car after the first lap. With training, you lower the likelihood of these accidents Winners train. If you want to win, train yourself for it. You may be a lucky person and you can win a race, or overcome a problem at first try. But if you do not train, your victory may be like a one-time lottery win, which you cannot capitalize on over the long run. And you become fitter and more capable of finishing the race. Keep in mind that training is borne out of discipline and perseverance. Even if you encounter some setbacks in your training regime, if you keep at it and persevere, you will soon see results in your life and when problems come, you will be like the champion boxer who stands tall and fights until the final round is over and you’re proclaimed as the champion!

Liked Following Message More Contact Us .. Status Photo / VideoOffer, Event + . Write something... . 1 Draft Created Saturday, November 5 at 4:05pm. See draft. . The Year of “Alphabetization In the Cuban post revolution era it was at “Che” Guevara who promoted educational and health reforms. 1961 became the “Year of Cuban Literacy” or the “Campaña Nacional de Alfabetización en Cuba,” meaning the “Year of Alphabetization in Cuba.” The illiteracy rate had increased throughout Cuba after the revolution. Fidel Castro in a speech told prospective literacy teachers, “You will teach, and you will learn,” meaning that this educational program would become a two-way street. Both public and private schools were closed two months earlier, for the summer than usual, so that both teachers and students could voluntarily participate in this special ambitious endeavor. A newly uniformed army of young teachers went out into the countryside, to help educate those in need of literacy education. It was the first time that a sexually commingled group would spend the summer together, raising the anxiety of many that had only known a more Victorian lifestyle. For the first time boys and girls, just coming of age, would be sharing living conditions together. This tended to make young people more self-sufficient and thought to give them a better understanding of the Revolution. It is estimated that a million Cubans took part in this educational program. Aside from the primary purpose of decreasing illiteracy, it gave the young people from urban areas an opportunity to see firsthand what conditions were like in the rural parts of Cuba. Since it was the government that provided books and supplies, as well as blankets, hammocks and uniforms, it is no surprise that the educational curriculum included the history of the Cuban Revolution, however it made Cuba the most literate countries in the world with a UNESCO literacy rate in 2015, of 99.7%. By Captain Hank Bracker, author of the award winning book “The Exciting Story of Cuba,” Follow Captain Hank Bracker on Facebook, Goodreads, his Website account and Twitter.

In a lasting relationship — personal or professional — A. All participants win — or — B. At least one sees no choice, or doesn't have the courage to choose ... Always opt for relationship with option "A" for a meaningful life...

A leader’s checklist for planning should include the following: • Analyze the mission. —Understand higher headquarters’ mission, Commander’s Intent, and endstate (the goal). —Identify and state your own Commander’s Intent and endstate for the specific mission. • Identify personnel, assets, resources, and time available. • Decentralize the planning process. —Empower key leaders within the team to analyze possible courses of action. • Determine a specific course of action. —Lean toward selecting the simplest course of action. —Focus efforts on the best course of action. • Empower key leaders to develop the plan for the selected course of action. • Plan for likely contingencies through each phase of the operation. • Mitigate risks that can be controlled as much as possible. • Delegate portions of the plan and brief to key junior leaders. —Stand back and be the tactical genius. • Continually check and question the plan against emerging information to ensure it still fits the situation. • Brief the plan to all participants and supporting assets. —Emphasize Commander’s Intent. —Ask questions and engage in discussion and interaction with the team to ensure they understand. • Conduct post-operational debrief after execution. —Analyze lessons learned and implement them in future planning.

The more completely you can be yourself, the more fully and consciously you participate in the world.

I redefined winning, expanded it beyond my original definition of not losing, of merely staying alive. That was no longer enough to sustain me, or my company. We wanted, as all great businesses do, to create, to contribute, and we dared to say so aloud. When you make something, when you improve something, when you deliver something, when you add some new thing or service to the lives of strangers, making them happier, or healthier, or safer, or better, and when you do it all crisply and efficiently, smartly, the way everything should be done but so seldom is—you’re participating more fully in the whole grand human drama.

The age of territory was driven by acquisition. Leaders of nations sought to increase their nation’s power by gaining territory—mostly through force. Accumulated military prowess by one drove would-be victims to arm. War was thus inevitable. Lost lives and wasted resources were its currency. And always, one side’s gain was the other’s loss. Today, the importance of land as the primary source of human livelihood has diminished, giving way to science instead. Unlike territory, science has no borders or flags. Science can’t be conquered by tanks or defended by fighter jets. It has no limitations. A nation can increase its scientific achievement without taking anything from somebody else. In fact, great scientific achievement by one nation lifts the fortunes of all nations. It is the first time in history that we can win, without making anyone lose. In the age of science, the traditional power of states and leaders is declining. Rather than politicians, it is innovators that drive the global economy and wield the most influence. The young leaders who created Facebook and Google have sparked a revolution without killing one person. The globalized economy affects every state, yet no single state is powerful enough to determine outcomes. We are participating in the birth of a new world.

a Cell match for the main event at the pay-per-view. Later in the week on Smackdown, on the Miz TV segment between Ambrose and Cena, the match was revealed to be a No Holds Barred Contract On A Pole Match. On the October 13 episode of Raw, Ambrose and Cena had their match that night instead in which Ambrose won and will face Seth Rollins in a Hell in a Cell match at the Hell in a Cell pay-per-view. At Hell in a Cell, Ambrose lost to Rollins after Bray Wyatt attacked Ambrose at the end of the main event match. The next few weeks saw Ambrose and Wyatt taunting and attacking each other in both backstage and in-ring segments, with Wyatt claiming that he could "fix" Ambrose, leading to a match at Survivor Series. Ambrose lost the match by disqualification after hitting Wyatt with a steel chair and then hit Wyatt through a table in which Wyatt would be buried under tables and chairs as Ambrose stood on a ladder. This would then soon after announce another match between the two in a tables, ladders and chairs match on the TLC pay-perview next month. During the match, a television monitor blew up in Ambrose's face, allowing Wyatt to win the match. Ambrose managed to beat Wyatt in a Boot Camp match yet again was defeated by Wyatt in a "Miracle on 34th Street Fight". The feud concluded when Wyatt beat Ambrose in the first Ambulance match held on Raw. At the Royal Rumble, Ambrose participated in the Royal Rumble match, but was eliminated by Kane and Big Show. On the January 19 episode of Raw, Ambrose defeated Intercontinental Champion Bad News Barrett. The following weeks, Ambrose demanded a match for Barrett's title, but Barrett declined, leading to Ambrose attacking him, tying his hands around the ring post, and forcing him to sign a contract

From kindergarten to the valedictory address, schools grade, rank, and label their best performers. The top high school student wins the first major life contest, a competition in which most members of society participate. Following high school, victors enter subsequent contests at an advantage. The race is never restarted.

This struck me as a pretty basic misunderstanding of the way capitalism works—as does, in fact, the whole notion of a nurturing “ecosystem” dedicated to “mentoring” and “incubating” other people’s precious startups. (It’s a basic misunderstanding of ecology, too, but we will let that pass.) Other than the chance to make some money, why would a capitalist participate in such a thing? If startups really were to encourage other startups, they would be contributing pretty directly to their own competition—and robust competition is precisely what today’s thinking business person wants to avoid. The winning quality today is monopoly, not competition. But this is not a literature given to subtlety or introspection. As the tech writer Evgeny Morozov points out in To Save Everything, Click Here, the cult of innovation holds every info-age novelty to be “inherently good in itself, regardless of its social or political consequences.” Sure enough, as far as I have been able to determine, few of the people who write or talk about innovation even acknowledge the possibility that innovations might be harmful instead of noble and productive. And yet recent history is littered with exactly such stuff: Innovations that allow companies to spy on us. Innovations that allow terrorist groups to recruit online. Innovations that allowed Enron to do all the fine things it used to do. Come to think of it, the whole economic debacle of the last ten years owes its existence to the financial innovations of the Nineties and the Aughts—the credit default swaps, or the algorithms companies used to hand out mortgage loans—innovations that were celebrated in their day in the same mindlessly positive way we celebrate tech today.