Poor Comprehension Quotes

We are trapped here up on this wall by an evil beyond comprehension. It is here that we are damned to remain for all eternity, under the grime of centuries, beyond time. When even the paint falls off and these prison-canvases are bare again… well, then we are in limbo,” the poor man opened his eyes wide giving them a ghostly look.

Do we see [human disparity] as a human predicament--an inescapable result of frailty of our existence? That would be correct had these sufferings been really inescapable, but they are far from that. Preventable diseases can indeed be prevented, curable ailments can certainly be cured, and controllable maladies call out for control. Rather than lamenting the adversity of nature, we have to look for a better comprehension of the social cuases of horror and also of our tolerance of societal abominations.

Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so: but there are many other things of which thou canst not say, I am not formed for them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labour, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? Or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods: but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dulness.

Present-day science, conventional medicine, and the mindset of 'better living through chemistry' have delivered their results, and they are less an excellent. Essentially, due to poor results, these methods no longer reign supreme.

Now the various species of whales need some sort of popular comprehensive classification, if only an easy outline one for the present, hereafter to be filled in all its departments by subsequent laborers. As no better man advances to take this matter in hand, I hereupon offer my own poor endeavors. I promise nothing complete; because any human thing supposed to be complete, must for that very reason infallibly be faulty. I shall not pretend to a minute anatomical description of the various species, or - in this place at least - to much of any description. My object here is simply to project the draught of a systematization of cetology. I am the architect, not the builder. (moby dick chap 32 p131)

The comprehensive organization of the church, with its solid roots and the manifold forms of charitable help to the many who were poor and in distress; • Christian monotheism, which commended itself as the progressive and enlightened position in the face of polytheism, with its wealth of myths; • The lofty ethic, which, tested by ascetics and martyrs to the point of death, showed itself to be superior to pagan morality;

Virchow was the perfect role model for anyone who wanted to change the world, or at least lessen the inequality between the rich and poor. One of Farmer’s favorite Virchow quotes was “The physicians are the natural attorneys of the poor, and the social problems should largely be solved by them.” Virchow viewed the world in a way that made sense to Farmer, his vision a comprehensive one that included pathology—the study of disease—with social medicine, politics, and anthropology. Farmer,

Questioner: I am full of hate. Will you please teach me how to love? KRISHNAMURTI: No one can teach you how to love. If people could be taught how to love, the world problem would be very simple, would it not? If we could learn how to love from a book as we learn mathematics, this would be a marvellous world; there would be no hate, no exploitation, no wars, no division of rich and poor, and we would all be really friendly with each other. But love is not so easily come by. It is easy to hate, and hate brings people together after a fashion; it creates all kinds of fantasies, it brings about various types of cooperation as in war. But love is much more difficult. You cannot learn how to love, but what you can do is to observe hate and put it gently aside. Don’t battle against hate, don’t say how terrible it is to hate people, but see hate for what it is and let it drop away; brush it aside, it is not important. What is important is not to let hate take root in your mind. Do you understand? Your mind is like rich soil, and if given sufficient time any problem that comes along takes root like a weed, and then you have the trouble of pulling it out; but if you do not give the problem sufficient time to take root, then it has no place to grow and it will wither away. If you encourage hate, give it time to take root, to grow, to mature, it becomes an enormous problem. But if each time hate arises you let it go by, then you will find that your mind becomes very sensitive without being sentimental; therefore it will know love. The mind can pursue sensations, desires, but it cannot pursue love. Love must come to the mind. And, when once love is there, it has no division as sensuous and divine: it is love. That is the extraordinary thing about love: it is the only quality that brings a total comprehension of the whole of existence.

Rice provides a full one-fifth of calories consumed worldwide, more than wheat or corn, and is the essential staple in the daily diet of 3 billion people, many of them poor and food insecure.

Virchow would write, ‘My politics were those of prophylaxis, my opponents preferred those of palliation.’ He had a knack for aphorism. ‘Medicine is a social science, and politics is nothing but medicine on a large scale.’ ‘It is the curse of humanity that it learns to tolerate even the most horrible situations by habituation.’ ‘Medical education does not exist to provide students with a way to make a living, but to ensure the health of the community.’ ‘The physicians are the natural attorneys of the poor, and the social problems should largely be solved by them.’ This last was Farmer’s favorite. Virchow put the world together in a way that made sense to Farmer. ‘Virchow had a comprehensive vision,’ he said. ‘Pathology, social medicine, politics, anthropology. My model.

The Age Of Reason 1. ‘Well, it’s that same frankness you fuss about so much. You’re so absurdly scared of being your own dupe, my poor boy, that you would back out of the finest adventure in the world rather than risk telling yourself a lie.’ 2. “ I’m not so much interested in myself as all that’ he said simply. ‘I know’, said Marcelle. It isn’t an aim , it’s a means. It helps you to get rid of yourself; to contemplate and criticize yourself: that’s the attitude you prefer. When you look at yourself, you imagine you aren’t what you see, you imagine you are nothing. That is your ideal: you want to be nothing.’’ 3. ‘In vain he repeated the once inspiring phrase: ‘I must be free: I must be self-impelled, and able to say: ‘’I am because I will: I am my own beginning.’’ Empty, pompous words, the commonplaces of the intellectual.’ 4. ‘He had waited so long: his later years had been no more than a stand-to. Oppressed with countless daily cares, he had waited…But through all that, his sole care had been to hold himself in readiness. For an act. A free, considered act; that should pledge his whole life, and stand at the beginning of a new existence….He waited. And during all that time, gently, stealthily, the years had come, they had grasped him from behind….’ 5. ‘ ‘It was love. This time, it was love. And Mathiue thought:’ What have I done?’ Five minutes ago this love didn’t exist; there was between them a rare and precious feeling, without a name and not expressible in gestures.’ 6. ‘ The fact is, you are beyond my comprehension: you, so prompt with your indignation when you hear of an injustice, you keep this woman for years in a humiliating position, for the sole pleasure of telling yourself that you are respecting your principles. It wouldn’t be so bad if it were true, if you really did adapt your life to your ideas. But, I must tell you once more…you like that sort of life-placid, orderly, the typical life of an official.’ ‘’That freedom consisted in frankly confronting situations into which one had deliberately entered, and accepting all one’s responsibilities.’ ‘Well…perhaps I’m doing you an injustice. Perhaps you haven’t in fact reached the age of reason, it’s really a moral age…perhaps I’ve got there sooner than you have.’ 7. ‘ I have nothing to defend. I am not proud of my life and I’m penniless. My freedom? It’s a burden to me, for years past I have been free and to no purpose. I simply long to exchange it for a good sound of certainty….Besides, I agree with you that no one can be a man who has not discovered something for which he is prepared to die.’ 8. ‘‘I have led a toothless life’, he thought. ‘ A toothless life. I have never bitten into anything. I was waiting. I was reserving myself for later on-and I have just noticed that my teeth have gone. What’s to be done? Break the shell? That’s easily said. Besides, what would remain? A little viscous gum, oozing through the dust and leaving a glistering trail behind it.’ 9.’’ A life’, thought Mathieu, ‘is formed from the future just like the bodies are compounded from the void’. He bent his head: he thought of his own life. The future had made way into his heart, where everything was in process and suspense. The far-off days of childhood, the day when he has said:’I will be free’, the day when he had said: ’I will be famous’, appeared to him even now with their individual future, like a small, circled individual sky above them all, and the future was himself, himself just as he was at present, weary and a little over-ripe, they had claims upon him across the passage of time past, they maintained their insistencies, and he was often visited by attacks of devastating remorse, because his casual, cynical present was the original future of those past days.

The towns-people had one comprehensive explanation of all these singularities. Owen Warland had gone mad! How universally efficacious--how satisfactory, too, and soothing to the injured sensibility of narrowness and dulness--is this easy method of accounting for whatever lies beyond the world's most ordinary scope! From St. Paul's days down to our poor little Artist of the Beautiful, the same talisman had been applied to the elucidation of all mysteries in the words or deeds of men who spoke or acted too wisely or too well.

Finally, a principal reason for the lack of attention to “unclean spirits” and Jesus’ “acts of power” in the Gospel stories is surely the modern “scientific” frame of mind that developed in the wake of the Enlightenment reduction of reality to what was natural and comprehensible by reason.

Climate policies often make life WORSE specifically for the poor...Choosing climate policies over growth policies doesn’t just do nothing. It means more people die avoidable deaths… Lifting incomes significantly reduces the damage from any potential climate-change-caused increase in hurricanes, droughts, and floods...A comprehensive study...shows that strong global action to reduce climate change would cause far more hunger and food insecurity than climate change itself.

Jehovah Shalom, You are my peace. You are my prosperity. You’re the one who gives me shalom. I refuse to be tormented by the devil, to be vexed, harassed, oppressed, poor, or broke. I refuse to not have the peace of God because Jesus was chastised for my peace. I am a saint of God. I am in covenant. I have a right to peace. I can walk in that covenant. A thousand can fall at my side and ten thousand at my right hand, but it will not come nigh me, because I have a covenant of shalom.

According to the Southern Poverty Law Center, the school-to-prison pipeline is a set of seemingly unconnected school policies and teacher instructional decisions that over time result in students of color not receiving adequate literacy and content instruction while being disproportionately disciplined for nonspecific, subjective offenses such as “defiance.” Students of color, especially African American and Latino boys, end up spending valuable instructional time in the office rather than in the classroom. Consequently, they fall further and further behind in reading achievement just as reading is becoming the primary tool they will need for taking in new content. Student frustration and shame at being labeled “a slow reader” and having low comprehension lead to more off-task behavior, which the teacher responds to by sending the student out of the classroom. Over time, many students of color are pushed out of school because they cannot keep up academically because of poor reading skills and a lack of social-emotional support to deal with their increasing frustration.

When the system of mass incarceration collapses (and if history is any guide, it will), historians will undoubtedly look back and marvel that such an extraordinarily comprehensive system of racialized social control existed in the United States. How fascinating, they will likely say, that a drug war was waged almost exclusively against poor people of color—people already trapped in ghettos that lacked jobs and decent schools. They were rounded up by the millions, packed away in prisons, and when released, they were stigmatized for life, denied the right to vote, and ushered into a world of discrimination. Legally barred from employment, housing, and welfare benefits—and saddled with thousands of dollars of debt—these people were shamed and condemned for failing to hold together their families. They were chastised for succumbing to depression and anger, and blamed for landing back in prison. Historians will likely wonder how we could describe the new caste system as a system of crime control, when it is difficult to imagine a system better designed to create—rather than prevent—crime.

The threat to public schools arises from their defects, not their accomplishments. In small, closely knit communities where public schools, particularly elementary schools, are now reasonably satisfactory, not even the most comprehensive voucher plan would have much effect. The public schools would remain dominant, perhaps somewhat improved by the threat of potential competition. But elsewhere, and particularly in the urban slums where the public schools are doing such a poor job, most parents would undoubtedly try to send their children to nonpublic schools.

5. Thou sayest, Men cannot admire the sharpness of thy wits.—Be it so: but there are many other things of which thou canst not say, I am not formed from them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labor, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling, magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods; but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dullness.

They cannot admire you for intellect. Granted- but there are many other qualities of which you cannot say, 'but that is not the way I am made'. So display those virtues which are wholly in your own power- integrity, dignity, hard work, self-denial, contentment, frugality, kindness, independence, simplicity, discretion, magnanimity. Do you not see how many virtues you can already display without any excuse of lack of talent or aptitude? And yet you are still content to lag behind. Or does the fact that you have no inborn talent oblige you to grumble, to scrimp, to toady, to blame your poor body, to suck up, to brag, to have your mind in such turmoil? No, by heaven, it does not! You could have got rid of all this long ago, and only be charged- if charge there is- with being rather slow and dull of comprehension. And yet even this can be worked on- unless you ignore or welcome your stupidity. p36

As I critically reviewed the activities of the Jewish people throughout long periods of history I became anxious and asked myself whether for some inscrutable reasons beyond the comprehension of poor mortals such as ourselves, Destiny may not have irrevocably decreed that the final victory must go to this small nation? May it not be that this people which has lived only for the earth has been promised the earth as a recompense? is our right to struggle for our own self-preservation based on reality, or is it a merely subjective thing? Fate answered the question for me inasmuch as it led me to make a detached and exhaustive inquiry into the Marxist teaching and the activities of the Jewish people in connection with it. The Jewish doctrine of Marxism rejects the aristocratic principle of Nature and replaces the eternal privilege of power and strength with the mass of numbers and their dead weight. Thus it denies personal worth, contests the significance of folk and race, and thereby withdraws from mankind premise for its existence and culture.

I haven't re-read Kafka for forty years. I had a second read-through when first teaching English at the University of Warwick in the 1970s, but since then have not been tempted to return. The reason for this, I suspect, is that he is a young person's writer, not in the sense that only the young can appreciate him, but because on first exposure he is so comprehensively and unexpectedly formative that you may never feel the need to read him again. He becomes part of you, and your mind and spirit and view of the human condition are inhabited by his stories, his views, and especially his characters: by poor persecuted Josef K., by Gregor Samsa trapped in his rotting shell, by the hunger artist, yearning to find something, anything, that is actually good to eat, by poor K., who can't get into the castle to visit the Authorities. Kafkaesque: a world incomprehensible, alienating and threatening, absurd. We visit it with incomprehension and at our peril, lost at all points, disorientated, inoculated against faith, searchers for meaning in a book - and universe that either has none, or in which it lurks inaccessibly. Once you have read Kafka, you know this.

Infinite Jest (V?). Year of the Trial-Size Dove Bar. Poor Yorick Entertainment Unlimited. 'Madame Psychosis' ; no other definitive data. Thorny problem for archivists. Incandenza's last film, Incandenza's death occurring during its post-production. Most archival authorities list as unfinished, unseen. Some list as completion of Infinite Jest (IV), for which Incandenza also used 'Psychosis,' thus list the film under Incandenza's output for Y.T.M.P. Though no scholarly synopsis or report of viewing exists, two short essays in different issues of Cartridge Quarterly East refer to to film as 'extraordinary' and 'far away [James O. Incandenza's] most entertaining and compelling work.' West Coast archivists list the film's gauge as '16...78... n mm.,' basing the gauge on critical allusions to 'radical experiments in viewers' optical perspective and context' as IJ (V?)'s distinctive feature. Though Canadian archivist Tete-Beche lists the film as completed and privately distributed by P.Y.E.U. through posthumous provisions in the filmmaker's will, all other comprehensive filmographies have the film either unfinished or UNRELEASED, its Master cartridge either destroyed or vaulted sui testator.

(7) The impact on public schools. It is essential to separate the rhetoric of the school bureaucracy from the real problems that would be raised. The National Education Association and the American Federation of Teachers claim that vouchers would destroy the public school system, which, according to them, has been the foundation and cornerstone of our democracy. Their claims are never accompanied by any evidence that the public school system today achieves the results claimed for it—whatever may have been true in earlier times. Nor do the spokesmen for these organizations ever explain why, if the public school system is doing such a splendid job, it needs to fear competition from nongovernmental, competitive schools or, if it isn't, why anyone should object to its "destruction." The threat to public schools arises from their defects, not their accomplishments. In small, closely knit communities where public schools, particularly elementary schools, are now reasonably satisfactory, not even the most comprehensive voucher plan would have much effect. The public schools would remain dominant, perhaps somewhat improved by the threat of potential competition. But elsewhere, and particularly in the urban slums where the public schools are doing such a poor job, most parents would undoubtedly try to send their children to nonpublic schools.

I’ve known Florence long, sir, but I’ve never known her so lovely as to-night. It’s as if the ghosts of her past were abroad in the empty streets. The present is sleeping; the past hovers about us like a dream made visible. Fancy the old Florentines strolling up in couples to pass judgment on the last performance of Michael, of Benvenuto! We should come in for a precious lesson if we might overhear what they say. The plainest burgher of them in his cap and gown had a taste in the matter! That was the prime of art, sir. The sun stood high in heaven, and his broad and equal blaze made the darkest places bright and the dullest eyes clear. We live in the evening of time! We grope in the gray dusk, carrying each our poor little taper of selfish and painful wisdom, holding it up to the great models and to the dim idea, and seeing nothing but overwhelming greatness and dimness. The days of illumination are gone! But do you know I fancy—I fancy”—and he grew suddenly almost familiar in this visionary fervor—“I fancy the light of that time rests upon us here for an hour! I have never seen the David so grand, the Perseus so fair! Even the inferior productions of John of Bologna and of Baccio Bandinelli seem to realize the artist’s dream. I feel as if the moonlit air were charged with the secrets of the masters, and as if, standing here in religious contemplation, we might—we might witness a revelation!” Perceiving at this moment, I suppose, my halting comprehension reflected in my puzzled face, this interesting rhapsodist paused and blushed. Then with a melancholy smile, “You think me a moonstruck charlatan, I suppose. It’s not my habit to hang about the piazza and pounce upon innocent tourists. But to-night I confess I’m under the charm. And then somehow I fancied you too were an artist!

In order to refashion the world, it is necessary for people themselves to adopt a different mental attitude. Until man becomes brother unto man, there shall be no brotherhood of men. No kind of science or material advantage will ever induce people to share their property or their rights equitably. No one will ever have enough, people will always grumble, they will always envy and destroy one another. You ask when will all this come about. It will come about, but first there must be an end to the habit of self-imposed isolation of man.’ ‘What isolation?’ I asked him. ‘The kind that is prevalent everywhere now, especially in our age, and which has not yet come to an end, has not yet run its course. For everyone nowadays strives to dissociate himself as much as possible from others, everyone wants to savour the fullness of life for himself, but all his best efforts lead not to fullness of life but to total self-destruction, and instead of ending with a comprehensive evaluation of his being, he rushes headlong into complete isolation. For everyone has dissociated himself from everyone else in our age, everyone has disappeared into his own burrow, distanced himself from the next man, hidden himself and his possessions, the result being that he has abandoned people and has, in his turn, been abandoned. He piles up riches in solitude and thinks: ‘How powerful I am now, and how secure,’ and it never occurs to the poor devil that the more he accumulates, the further he sinks into suicidal impotence. For man has become used to relying on himself alone, and has dissociated himself from the whole; he has accustomed his soul to believe neither in human aid, nor in people, nor in humanity; he trembles only at the thought of losing his money* and the privileges he has acquired. Everywhere the human mind is beginning arrogantly to ignore the fact that man’s true security is to be attained not through the isolated efforts of the individual, but in a corporate human identity. But it is certain that this terrible isolation will come to an end, and everyone will realize at a stroke how unnatural it is for one man to cut himself off from another. This will indeed be the spirit of the times, and people will be surprised how long they have remained in darkness and not seen the light. It is then that the sign of the Son of man will appear in heaven…* But, nevertheless, until then man should hold the banner aloft and should from time to time, quite alone if necessary, set an example and rescue his soul from isolation in order to champion the bond of fraternal love, though he be taken for a holy fool. And he should do this in order that the great Idea should not die…

the commons put forward an exceedingly detailed and comprehensive petition regarding the labour system. It resulted in the statute which made communities responsible for providing for poor people and itinerant labour-seekers, and so established the precedent which remained the basis for the poor law until the nineteenth century.

A category is defined by what is not included in it. And whats outside a given category, is in turn, part of a larger, more comprehensive category that exists outside of that. When someone is standing in front of me, I see a different aspect of that person depending on where I am standing. This holds true only when the other person and I are at the same level. If you are in an airplane in the sky and you look down at a person on the ground, that person looks like the same speck, no matter what angle you see him from. That's because he belongs now to a different category or level. Do you know why people are obsessed with categories? It's because they're afraid of what lies outside their own category. They're afraid of the fact that they are a mere speck. That's also why they simply consider everything outside their own category as alien and exclude it. Just as Procrustes did when he cut people to size in order to make them fit his bed. It is fear that drives Jack to chop down his own beanstalk, isn't it? And of course his fear ends up making him unable to climb up to the world beyond the clouds, ever again. Poor fellow! When people lock themselves into the category they call 'romance novels,' they end up reading Dostoyevsky as romance. Keep this in mind. The alien doesn't exist outside you, it's inside you.

The man is a bad mindset of a particular race is poor in a more comprehensive meaning

The man of genius is he who understands incomparably more other beings than the average man. Goethe is said to have said of himself that there was no vice or crime of which he could not trace the tendency in himself, and that at some period of his life he could not have understood fully. The genius, therefore, is a more complicated, more richly endowed, more varied man; and a man is the closer to being a genius the more men he has in his personality, and the more really and strongly he has these others within him. If comprehension of those about him only flickers in him like a poor candle, then he is unable, like the great poet, to kindle a mighty flame in his heroes, to give distinction and character to his creations. The ideal of an artistic genius is to live in all men, to lose himself in all men, to reveal himself in multitudes; and so also the aim of the philosopher is to discover all others in himself, to fuse them into a unit which is his own unit.

I am convinced beyond words to convey that prayer is infinitely more than the mindless ranting of some poor, delusional soul talking to some imaginary friend in some imaginary place. Oh, to the contrary. Prayer is the manifest pleading of a soul worn raw that, by the simple act of prayer, unleashes untold forces that we can’t imagine that surge in a descent so massive and so inconceivably powerful that the ground of everything before them shakes. And in this descent lives are changed beyond recognition, nations are transformed beyond comprehension, and history is brought to its knees in the face of a God who says “be healed.” That, my friend, is nothing of a delusional soul or imaginary friend or any other such nonsense.

This study provides evidence that the health of the arteries and vessels that transport blood to and from your brain is dependent on how well you eat. By extension, it is logical to assume that eating fruits and vegetables will protect against dementia caused by poor vascular health. Research again seems to prove the point

Both diabetes and obesity are merely symptoms of poor health in general. They rarely exist in isolation of other diseases and often forecast deeper, more serious health problems, such as heart disease, cancer, and stroke.

Chart 4.4: Disease Groupings Observed in Rural China Disease of Affluence (Nutritional extravagance) Cancer (colon, lung, breast, leukemia, childhood brain, stomach, liver), diabetes, coronary heart disease Disease of Poverty (Nutritional inadequacy and poor sanitation) Pneumonia, intestinal obstruction, peptic ulcer, digestive disease, pulmonary tuberculosis, parasitic disease, rheumatic heart disease, metabolic and endocrine disease other than diabetes, diseases of pregnancy, and many others Disease associations of this

How Good Deeds Conquered an Empire Humanly speaking, no one would have thought it possible to bring the nations to the worship of God through simple good deeds. How on earth could “good deeds” change a realm as mighty as the Roman Empire, let alone the whole world? As unlikely as it may have sounded at the time, Jesus’ call to be the light of the world was taken seriously by his disciples. They devoted themselves to quite heroic acts of godliness. They loved their enemies, prayed for their persecutors and cared for the poor wherever they found them. We know that the Jerusalem church set up a large daily food roster for the destitute among them—no fewer than seven Christian leaders were assigned to the management of the program (Acts 6:1—7). The apostle Paul, perhaps the greatest missionary/evangelist ever, was utterly devoted to these kinds of good deeds. In response to a famine that ravaged Palestine between AD 46—48 Paul conducted his own decade-long international aid program earmarked for poverty-stricken Palestinians. Wherever he went, he asked the Gentile churches to contribute whatever they could to the poor in Jerusalem.23 Christian “good deeds” continued long after the New Testament era. We know, for instance, that by AD 250 the Christian community in Rome was supporting 1,500 destitute people every day.24 All around the Mediterranean churches were setting up food programs, hospitals and orphanages. These were available to believers and unbelievers alike. This was an innovation. Historians often point to ancient Israel as the first society to introduce a comprehensive welfare system that cared for the poor and marginalised within the community. Christians

May God help us to judge ourselves by the eternities that separate the Aucas from a comprehension of Christmas and Him, who, though He was rich, yet for our sakes became poor so that we might, through His poverty, be made rich. “Lord, God, speak to my own heart and give me to know Thy Holy will and the joy of walking in it. Amen.

Proper planning prevents poor performance.

Migraine, like my patient Sarah had, also correlates closely to poor metabolic health. In the ENT otology clinic, we often saw this condition and had limited success in treating it. Sufferers of this debilitating neurological disease—about 12 percent of people in the United States—tend to have higher insulin levels and insulin resistance. A comprehensive review of fifty-six research articles identified links between migraine and poor metabolic health, pointing out that “migraine sufferers tend to have impaired insulin sensitivity.” The review supports the “neuro-energetic” theory of migraine. Additionally, evidence suggests that micronutrient deficiencies in key mitochondrial cofactors may also be a contributing factor of migraine. Research has suggested that migraines could be treated by restoring levels of vitamins B and D, magnesium, CoQ10, alpha lipoic acid, and L-carnitine. Vitamin B12, for instance, is involved in the electron transport chain responsible for the final steps of ATP generation in the mitochondria, and studies have indicated that high doses of B12 can help prevent migraine. These micronutrients usually have fewer side effects than other drugs used to treat migraines, making them a promising option for relief, which can be obtained through a diet rich in these micronutrients, or supplementation. Having high markers of oxidative stress, a key Bad Energy feature, is associated with a significantly higher risk of migraine in women, with some studies suggesting that migraine attacks are a symptomatic response to increased levels of oxidative stress. Less painful and more common tension-type headaches are also linked to high variability (excess peaks and crashes) in blood sugar. Hearing Loss The same story of metabolic ignorance in the ENT department unfolded for auditory problems and hearing loss, one of the most common issues presented to our ENT clinic. We’d typically tell our patients that their auditory decline was inevitable, due to aging and loud concerts in their youth, and we would suggest interventions like hearing aids. Yet insulin resistance is a little-known link to hearing problems. If you have insulin resistance, you are more likely to lose hearing as you age because of poor energy production in the delicate hearing cells and blockage of the small blood vessels that supply the inner ear. One study showed that insulin resistance is associated with age-related hearing loss, even when controlling for weight and age. The likely mechanism for this is that the auditory system requires high energy utilization for its complex signal processing. In the case of insulin resistance, glucose metabolism is disturbed, leading to decreased energy generation. The impact of Bad Energy on hearing is not subtle: A study showed that the prevalence of high-frequency hearing impairment among subjects with elevated fasting glucose levels was 42 percent compared to 24 percent in those with normal fasting glucose. Moreover, insulin resistance is associated with high-frequency mild hearing impairment in the male population under seventy years of age, even before the onset of diabetes. These papers suggest that assessing early metabolic function and levels of insulin resistance is essential in the ENT clinic and counseling individuals on the potential warning signs is paramount.

Predominantly Inattentive Type This type is often mistakenly called Attention Deficit Disorder (ADD). People with inattentive ADHD are likely to be disorganized and forgetful, losing and misplacing items frequently. They may struggle to focus while performing a task and find concentrating difficult. They don’t hold onto things for very long when they remember them. Even small noises or faces on television can easily distract them. Learning new things takes a long time, and completing tasks takes even longer. They are rash, irresponsible, and prone to making poor choices.

Combined Type The difference between the inattentive and the hyperactive/impulsive type of ADHD in children is poorly understood. A child with a combination of the two may be particularly distracting and challenging to manage. This is the most common type, with symptoms that combine the other two. People with combined-type ADHD may have inattentive symptoms early in the day but become hyperactive and impulsive as the day continues and may be restless sleepers at night. Also, people with combined-type ADHD may be fidgety during the day but become very calm at night when relaxed and ready to go to bed.

Divine Hiddenness Argument against God’s Existence Divine Hiddenness does not necessarily mean that the Ultimate Being hides; it instead means that our human powers are limited. The natural laws were secret (and still are) to the people before they learned to decipher them slowly. We may say that Newton's laws deciphered and formulated were hidden up to that point not because they were hiding per se but because our abilities were not on par with the laws of physics, which we have thought were “hidden.” It is a poor argument to use hiddenness as a legitimate argument against God or against anything else, of which, at some point, we do not have a proper or complete understanding. Hiddenness by itself is not proof that God does not exist. By using that logic, we may say that mosquitos are not aware of the existence of human beings. The argument that they are very “aware,” in some sense while sucking the blood of humans would not be sufficient because they are not aware of who and what human beings are. Certainly, microorganisms, without any desire to compare human beings with microorganisms, are not aware of the existence of human beings. What if animals used an argument, if they could, that there is no evidence that there are many galaxies in the Universe, or if any other animal could have used that argument? Would that be proof that other galaxies do not exist? On what basis are we sure that we possess the ability to experience God directly if it existed (although the world is one of the faces of God)? I am not trying to compare human beings to other animals or diminish human abilities. Still, I would like to emphasize that, regardless of how advanced we are, we may still be as distant from God, or more, as some animals are from us. To rely only on evidence is to limit the science, not to be scientific. What is scientific in limiting science to the frame that fits our capacity for understanding, learning, and comprehension instead of fitting the frame of reality and the truth? To be precise, we would need to redefine or make the idea of God more precise. Maybe God is not what we think it is. What if the World itself is God? What if the World, regardless of its beginning and end, is still a consequence of an eternal Being without a beginning and end? What if the world and matter as we know it are only the modes of the Universal Eternal Being from which everything originates and to which everything returns? Matter is not what we think it is. God is not what religious books say. Nobody has the right to God, a title to God. No prophet can tell other people that he (or she) speaks the word of God. Humans do the things done in the name of God in their name, not the name of God. Their hiding behind God is a form of manipulation, demagogy, and control of others.

The “poor parent” myth is that children with ADHD have parents who do not adequately discipline or create an orderly and consistent household, thus creating behavioral and hyperactivity problems in their children. ADHD does have biological roots, which are not caused by poor parenting but by genetics, neurotransmitters, and other factors. The myth that parents are not doing their job has led some parents to overcompensate and enact harsh punishments. In addition, children may not be allowed any privileges, such as participating in play or school activities.

Private prisons are an offspring of the larger incarceration binge we have been tracing. The private prisons mark the spaces in U.S. society where the bodies of the poor most dramatically show the results of the policies comprehensively inaugurated by the Ronald Reagan presidency, which sought to privatize in the early 1980s as many government functions as possible. The

I’ve just been to see Audrey,” Beatrix said breathlessly, entering the private upstairs parlor and closing the door. “Poor Mr. Phelan isn’t well, and--well, I’ll tell you about that in a minute, but--here’s a letter from Captain Phelan!” Prudence smiled and took the letter. “Thank you, Bea. Now, about the officers I met last night…there was a dark-haired lieutenant who asked me to dance, and he--” “Aren’t you going to open it?” Beatrix asked, watching in dismay as Prudence laid the letter on a side table. Prudence gave her a quizzical smile. “My, you’re impatient today. You want me to open it this very moment?” ”Yes.” Beatrix promptly sat in a chair upholstered with flower-printed fabric. “But I want to tell you about the lieutenant.” “I don’t give a monkey about the lieutenant, I want to hear about Captain Phelan.” Prudence gave a low chuckle. “I haven’t seen you this excited since you stole that fox that Lord Campdon imported from France last year.” “I didn’t steal him, I rescued him. Importing a fox for a hunt…I call that very unsporting.” Beatrix gestured to the letter. “Open it!” Prudence broke the seal, skimmed the letter, and shook her head in amused disbelief. “Now he’s writing about mules.” She rolled her eyes and gave Beatrix the letter. Miss Prudence Mercer Stony Cross Hampshire, England 7 November 1854 Dear Prudence, Regardless of the reports that describe the British soldier as unflinching, I assure you that when riflemen are under fire, we most certainly duck, bob, and run for cover. Per your advice, I have added a sidestep and a dodge to my repertoire, with excellent results. To my mind, the old fable has been disproved: there are times in life when one definitely wants to be the hare, not the tortoise. We fought at the southern port of Balaklava on the twenty-fourth of October. Light Brigade was ordered to charge directly into a battery of Russian guns for no comprehensible reason. Five cavalry regiments were mowed down without support. Two hundred men and nearly four hundred horses lost in twenty minutes. More fighting on the fifth of November, at Inkerman. We went to rescue soldiers stranded on the field before the Russians could reach them. Albert went out with me under a storm of shot and shell, and helped to identify the wounded so we could carry them out of range of the guns. My closest friend in the regiment was killed. Please thank your friend Prudence for her advice for Albert. His biting is less frequent, and he never goes for me, although he’s taken a few nips at visitors to the tent. May and October, the best-smelling months? I’ll make a case for December: evergreen, frost, wood smoke, cinnamon. As for your favorite song…were you aware that “Over the Hills and Far Away” is the official music of the Rifle Brigade? It seems nearly everyone here has fallen prey to some kind of illness except for me. I’ve had no symptoms of cholera nor any of the other diseases that have swept through both divisions. I feel I should at least feign some kind of digestive problem for the sake of decency. Regarding the donkey feud: while I have sympathy for Caird and his mare of easy virtue, I feel compelled to point out that the birth of a mule is not at all a bad outcome. Mules are more surefooted than horses, generally healthier, and best of all, they have very expressive ears. And they’re not unduly stubborn, as long they’re managed well. If you wonder at my apparent fondness for mules, I should probably explain that as a boy, I had a pet mule named Hector, after the mule mentioned in the Iliad. I wouldn’t presume to ask you to wait for me, Pru, but I will ask that you write to me again. I’ve read your last letter more times than I can count. Somehow you’re more real to me now, two thousand miles away, than you ever were before. Ever yours, Christopher P.S. Sketch of Albert included

Here at the new frontier of urban policy the chairman and his committee were in harmony: PCJD staff members were not timid bureaucrats but lively, self-styled “guerrillas.” Bobby matched their social science credentials with his zeal. Together they developed contrarian, almost radical, views. Two, as it turned out, were crucial: first, that insufficient opportunity was the root cause of poverty; and second, that the problem required “community action”—a vague notion but clearly something other than bureaucratic, top-down, federal largess. “We felt that you could spend $30 million in one city and not have any impact whatsoever,” Hackett explained later. The committee held that government must not impose solutions but empower the poor to develop their own. The PCJD financed and coordinated a dozen local initiatives on an experimental basis in cities like Cleveland, New Haven, and New York. The programs provided comprehensive services (education, employment, and job training) that encouraged self-sufficiency.

Kennedy’s influence was cut short by the assassination, but he weighed in with a memo to LBJ. The problem, Kennedy explained on January 16, was that “most federal programs are directed at only a single aspect of the problem. They are sometimes competitive and frequently aimed at only a temporary solution or provide for only a minimum level of subsistence. These programs are always planned for the poor—not with the poor.” Kennedy’s solution was a new cabinet-level committee to coordinate comprehensive, local programs that “[involve] the cooperation of the poor” Kennedy listed six cities where local “coordinating mechanisms” were strong enough that pilot programs might be operational by fall. “In my judgment,” he added prophetically, “the anti-poverty program could actually retard the solution of these problems, unless we use the basic approach outlined above.” If there was such a thing as a “classical” vision of community action, Kennedy’s memo was its epitaph. On February 1, while Kennedy was in East Asia, Johnson appointed Sargent Shriver to head the war on poverty. It was an important signal that the president would be running the program his way, not Bobby’s. It was also a canny personal slap at RFK—who, according to Ted Sorensen, had “seriously consider[ed] heading” the antipoverty effort. Viewed in this light, Johnson’s choice of Shriver was particularly shrewd. Not only was Shriver hardworking and dynamic—a great salesman—but he was a Kennedy in-law, married to Bobby’s sister Eunice. In Kennedy family photos Shriver stood barrel-chested and beaming, a member of the inner circle, every bit as vigorous, handsome, Catholic, and aristocratic as the rest. By placing Shriver at the helm of the war on poverty, Johnson demonstrated his fealty to the dead president. But LBJ and Bobby both understood that Shriver was very much his own man. After the assassination Shriver signaled his independence from the Kennedys by slipping the new president a note card delineating “What Bobby Thinks.” In 1964, Shriver’s status as a quasi-Kennedy made him Bobby’s rival for the vice presidency, but even before then their relationship was hardly fraternal. Within the Kennedy family Shriver was gently mocked. His liberalism on civil rights earned him the monikers “Boy Scout,” “house Communist,” and “too-liberal in-law.” Bobby’s unease was returned in kind. “Believe me,” RFK’s Senate aide Adam Walinsky observed, “Sarge was no close pal brother-in-law and he wasn’t giving Robert Kennedy any extra breaks.” If Shriver’s loyalty was divided, it was split between Johnson and himself, not Johnson and Kennedy.

Plousios (“rich”) is, like ptochos, a comprehensive term. The rich are primarily those who are greedy, who exploit the poor, who are so bent on making money that they do not even allow themselves the time to accept an invitation to a banquet (Lk 14:18f), who do not notice the Lazarus at their gate (16:20), who conduct a hedonistic lifestyle but are nonetheless (or, rather, because of this) choked by cares about those very riches (8:I4). They are, at the same time, slaves and worshipers of Mammon (cf D'Sa 1988:172-175).

A church that truly understands the implications of the biblical gospel, letting the “word of Christ dwell in [it] richly” (Col 3:16), will look like an unusual hybrid of various church forms and stereotypes. Because of the inside-out, substitutionary atonement aspect, the church will place great emphasis on personal conversion, experiential grace renewal, evangelism, outreach, and church planting. This makes it look like an evangelical-charismatic church. Because of the upside-down, kingdom/incarnation aspect, the church will place great emphasis on deep community, cell groups or house churches, radical giving and sharing of resources, spiritual disciplines, racial reconciliation, and living with the poor. This makes it look like an Anabaptist “peace” church. Because of the forward-back, kingdom/restoration aspect, the church will place great emphasis on seeking the welfare of the city, neighborhood and civic involvement, cultural engagement, and training people to work in “secular” vocations out of a Christian worldview. This makes it look like a mainline church or, perhaps, a Kuyperian Reformed church. Very few churches, denominations, or movements integrate all of these ministries and emphases. Yet I believe that a comprehensive view of the biblical gospel — one that grasps the gospel’s inside-out, upside-down, and forward-back aspects — will champion and cultivate them all. This is what we mean by a Center Church.

This is the type of dyslexia which results from problems not only of the eyes but of the whole method of visual processing where the information from the eyes travels to the brain. If the visual processing is not completely developed, information which will get to the brain will also be incomplete. This incomplete information will result to poor memory of visual information or poor comprehension. This may also result in reversals of numbers and letters and the inability to write symbols in the correct order. Auditory

It is a tale that is told, from which we may draw the knowledge and comprehension needed for the future. The disproportion between the quarrels of nations and the suffering which fighting out those quarrels involves; the poor and barren prizes which reward sublime endeavour on the battlefield; the fleeting triumph of war; the long, slow, rebuilding; the awful risks so hardily run; the doom missed by a hair's breadth, by the spin of a coin, by the accident of an accident—all this should make the prevention of another great war the main preoccupation of mankind.

its inhabitants paid cripplingly high taxes. Which meant that we would, too. Oh brilliant! We’ll be even more skint by the end of the month than we are already… But for your Danish krone, I learned, you got a comprehensive welfare system, free healthcare, free education (including university tuition), subsidised childcare and unemployment insurance guaranteeing 80 per cent of your wages for two years. Denmark, I was informed, also had one of the smallest gaps between the very poor and the very rich.

during LBJ’s Great Society campaign, when a universal single-payer program partially funded by payroll tax revenue was introduced for seniors (Medicare) and a not-so-comprehensive program based on a combination of federal and state funding was set up for the poor (Medicaid). During the 1970s and early 1980s, this patchwork system functioned well enough, with roughly 80 percent of Americans covered through either their jobs or one of these two programs. Meanwhile, defenders of the status quo could point to the many innovations brought to market by the for-profit medical industry, from MRIs to lifesaving drugs.

diaconal action should consider the root causes of poverty and suffering; it should become more comprehensive, preventative and liberating. Or, as noted above: bold action as mediation and ‘go-between’. The growing acknowledgment of the political implication of diakonia contributed to the framing of the theme ‘prophetic diakonia’ which urged diaconal agencies to stand up against injustice, and promote the rights of the poor and marginalised.

Effective off-sites provide executives an opportunity to regularly step away from the daily, weekly, even monthly issues that occupy their attention, so they can review the business in a more holistic, long-term manner. Topics for reflection and discussion at a productive Quarterly Off-Site Review might include the following: Comprehensive Strategy Review: Executives should reassess their strategic direction, not every day as so many do, but three or four times a year. Industries change and new competitive threats emerge that call for different approaches. Reviewing strategies annually or semiannually is usually not often enough to stay current. Team Review: Executives should regularly assess themselves and their behaviors as a team, identifying trends or tendencies that may not be serving the organization. This often requires a change of scenery so that executives can interact with one another on a more personal level and remind themselves of their collective commitments to the team. Personnel Review: Three or four times a year, executives should talk, across departments, about the key employees within the organization. Every member of an executive team should know whom their peers view as their stars, as well as their poor performers. This allows executives to provide perspectives that might actually alter those perceptions based on different experiences and points of view. More important, it allows them to jointly manage and retain top performers, and work with poor performers similarly. Competitive and Industry Review: Information about competitors and industry trends bleeds into an organization little by little over time. It is useful for executives to step back and look at what is happening around them in a more comprehensive way so they can spot trends that individual nuggets of information might not make clear. Even the best executives can lose sight of the forest for the trees when inundated with daily responsibilities.

Enhancing Health with Continuous Glucose Monitors: A Guide to Better Diabetes Management In the realm of diabetes management, Continuous Glucose Monitors (CGMs) have emerged as revolutionary devices, providing real-time insights into blood sugar levels. These compact and efficient gadgets offer a proactive approach to diabetes care, helping individuals maintain optimal glucose levels and make informed decisions about their health. Continuous Glucose Monitors operate by constantly monitoring glucose levels in the interstitial fluid beneath the skin. Unlike traditional blood glucose meters that require manual testing, CGMs offer a seamless and less intrusive way to track glucose fluctuations throughout the day. This continuous monitoring provides a comprehensive view of how various factors, such as diet, exercise, and stress, impact blood sugar levels. One of the key advantages of CGMs is their ability to alert users to potential highs and lows before they become critical. This proactive feature empowers individuals to take timely action, whether it's adjusting their medication, making dietary changes, or engaging in physical activity. By doing so, CGMs play a crucial role in preventing severe complications associated with poorly managed diabetes. Moreover, Continuous Glucose Monitors are particularly beneficial for those with Type 1 diabetes, as they eliminate the need for frequent fingerstick tests. The convenience and accuracy of CGMs make them an invaluable tool for individuals looking to streamline their diabetes management routine. As the market for Continuous Glucose Monitors expands, it's essential to choose a reliable and trustworthy provider. Med Supply US stands out as a leading supplier of high-quality CGMs, offering cutting-edge devices that prioritize accuracy and user convenience. With a commitment to improving the lives of individuals managing diabetes, Med Supply US ensures access to state-of-the-art Continuous Glucose Monitors designed to meet the diverse needs of its customers. In conclusion, Continuous Glucose Monitors have transformed diabetes management by providing real-time insights and proactive alerts. Choosing a reputable supplier like Med Supply US ensures access to top-notch CGMs, ultimately contributing to better health outcomes for individuals living with diabetes. Invest in your well-being with Continuous Glucose Monitors from Med Supply US.

In his book and his lectures, Professor Kornai underscored that poor people and unemployment are the downside of every market economy, including in the United States. He pointed out that the market cannot and does not solve every social problem. And no matter what their aspirations and opportunities may be, not everyone will get rich. Society will always be divided into haves and have-nots; the key question for economists and policymakers to resolve was how to bridge the inevitable income and opportunity gaps. In the case of Eastern Europe, Professor Kornai had recommended the creation of a comprehensive social protection fund and financial aid to cushion the transition to the private sector for laid-off state factory workers.

The Incarnation changes everything...The meaning of the Pentecost is that the religion of both the Father and the Son are to be fulfilled in the religion of the Spirit, that God is no longer in Heaven but in human society and communication, wherever men come together in His name. Christ's stay on earth was only the beginning of his presence... The ambiguity of Christianity on the political plane is perfectly comprehensible: when it remains true to the Incarnation, it can be revolutionary, but the religion of the Father is conservative...Claudel and Jacques Rivière were right in saying that the Christian is a nuisance to the Establishment because he is always somewhere else and one can never be sure of him. But the Christian makes revolutionaries uneasy for the very same reason: they feel he is never completely with them. He is a poor conservative and an unsafe bet as a revolutionary. There is just one case where the Church itself calls for insurrection: when a legal power violates divine law. But one has never in fact seen the Church take a stand against a legal government for the simple reason that it was unjust or back a revolution simply because it was just. On the contrary, it has been seen to favor rebels because they protected its tabernacles, its ministers, and its property. God will not fully have corne to the earth until the Church feels the same obligation toward other men as it does toward its own ministers, toward the houses of Guernica as toward its own temples.

When the system of mass incarceration collapses (and if history is any guide, it will), historians will undoubtedly look back and marvel that such an extraordinarily comprehensive system of racialized social control existed in the United States. How fascinating, they will likely say, that a drug war was waged almost exclusively against poor people of color—people already trapped in ghettos that lacked jobs and decent schools.

It may seem strange, and it may in fact be impossible for anyone else to understand, but until that very moment I’d had no real comprehension of the wrong I’d done, and the life I’d lost. While I’d committed the armed robberies, I was on drugs, addicted to heroin. An opiate fog had settled over everything that I thought and did and even remembered about that time. Afterwards, during the trial and the three years in prison, I was sober and clear-headed, and I should’ve known then what the crimes and punishments meant, for myself and my family and the people I’d robbed at the point of a gun. But I didn’t know or feel anything of it then. I was too busy being punished, and feeling punished, to put my heart around it. Even with the escape from prison, and the flight, running and hiding as a wanted man, a hunted man with a price on my head—even then, there was no final, clear, encompassing grasp of the acts and the consequences that made up the new, bitter story of my life. It was only there, in the village in India, on that first night, adrift on the raft of murmuring voices, and my eyes filled with stars; only then, when another man’s father reached out to comfort me, and placed a poor farmer’s rough and calloused hand on my shoulder; only there and then did I see and feel the torment of what I’d done, and what I’d become—the pain and the fear and the waste; the stupid, unforgivable waste of it all. My heart broke on its shame and sorrow. I suddenly knew how much crying there was in me, and how little love. I knew, at last, how lonely I was.

course if we choose to use a language comprehensible only to law and economics graduates it will be easy to prove that the masses need to have their life run for them. But if we speak in plain language, if we are not obsessed with a perverse determination to confuse the issues and exclude the people, then it will be clear that the masses comprehend all the finer points and every artifice. Resorting to technical language means you are determined to treat the masses as uninitiated. Such language is a poor front for the lecturer's intent to deceive the people and leave them on the sidelines. Language's endeavor to confuse is a mask behind which looms an even greater undertaking to dispossess. The intention is to strip the people of their possessions as well as their sovereignty. You can explain anything to the people provided you really want them to understand. And if you think they can be dispensed with, that on the contrary they would be more of a nuisance to the smooth running of the many private and limited companies whose aim is to push them further into misery, then there is no more to be said.

Language ​A mangle and an earthly remnant that the poet leans on more heavily than all others, is language.  At times he can rightly hate, accuse, and curse it—or rather himself, that he is born to work with this wretched tool.  With envy he thinks of the painter, whose language—the colors—speaks just as understandably to all mankind, from the North Pole down to Africa, or the musician, whose tones speak every human language as well, and which from the single-voiced melody to the polyphonic orchestra, from the horn to the clarinet, from the fiddle to the harp, must obey like many new, singular, fine, and differing languages.  ​But for one thing especially he envies the musician deeply and daily: that the musician has his language for himself alone, only for making music!  But for his activity the poet must use the same language in which you hold school and do business, in which you telegraph and hold court.  How poor he is, that for his art he owns no private organ, no personal abode, no private garden, no personal window to look out onto the moon—all and all he must partake in everyday life!  He says “heart” and means the pulsing core of life in man, his innermost capability and weakness; but then the word at the same time signifies a muscle.  He says “power”, then he must fight for the sense of his word with engineers and electricians; he says “bliss”, then something from theology gazes onto his imagination’s expression.  He can use no private word that doesn’t leer at once to another side, that doesn’t with a breath recall foreign, disturbed, hostile imaginations, that isn’t deceive by scruples and shortenings, and broken by narrow walls, from which a voice turns back unsounded and smothered. ​If a knave is someone who gives more than he has, then a poet can never be a knave.  There is not a tenth, not a hundredth of what he would like to give; he is satisfied if the hearer understands him from totally above him, then entirely from far, then completely incidentally, most importantly at least not grossly misunderstands.  He seldom reaches more.  And overall, where a poet reaps praise or criticism, where he makes effects or gets mocked, where someone loves him or rejects him, one speaks not from his thoughts and dreams alone, but only a hundredth that could squeeze through the narrow canal of language and through the no wider comprehension of reading.

These efforts bore fruit during LBJ’s Great Society campaign, when a universal single-payer program partially funded by payroll tax revenue was introduced for seniors (Medicare) and a not-so-comprehensive program based on a combination of federal and state funding was set up for the poor (Medicaid).

What I cannot forgive myself for is letting him leave when I met him at Lincoln College, Mr. Lenox. I keep repeating the scene in my mind, and it’s beyond my comprehension that I could have let my poor George walk away from my embrace when he looked so pale,

A landmark study by Donna Recht and Lauren Leslie looked at a group of junior high students who were considered either “good” or “poor” readers based on standardized test scores.12 In both groups, some students knew a lot about baseball and others knew little. All the kids were tested on their understanding of a passage that described a half inning of a baseball game. Ostensibly poor readers who had more prior knowledge of baseball easily outperformed good readers who knew little about the game. In other words, knowing a lot about the subject appeared to transform poor readers into good ones. If reading comprehension were a skill that could be taught, practiced, and mastered in the abstract—which is how most schools teach and test it today—then the good readers should have had no trouble outperforming the poor readers. “The wellspring of [reading] comprehension is prior knowledge—the stuff readers already know that enables them to create understanding as they read,” notes Daniel Willingham, a cognitive scientist at the University of Virginia, who pointed out in his 2017 book, The Reading Mind, the “very

IT is a comfortable consideration to the poor and ignorant, that they may possess the knowledge of salvation, though they have never been instructed in the nature of the Mosaic law, or seen its full connexion with Christianity. But it is certain that a comprehensive knowledge of the Scriptures tends exceedingly to establish us in the faith, and to quicken us to a holy obedience.