Popularity Doesn T Matter Quotes

Look, Aerin, preparation is only half the challenge of winning a debate.” “And the other half?” He had her now. “You have to choose the right side.” “Your side, you mean.” She bristled. “No, the losing side.” “What?” “Always choose the weaker side.” “Why would I do that?” Doubt edged her voice, but now she was sitting erect, her feet flat on the floor. “Because then you have further to go to prove your case.” He eased the feet of his chair down. “In a debate, there are two sides. If both make a good argument, then the less popular side wins because that side had further to go to prove its point. Simple logistics.” “If you don’t care which side wins.” She frowned. “It’s a debate. It doesn’t matter which side wins.” “You mean it doesn’t matter to you.” The tone in her voice unsettled him. Or maybe it was the fact that that her criticism disturbed him at all. “It’s a class,” he said. “The point is to flesh out the different sides of an argument.” “And you don’t care if the truth gets lost in the shuffle. Don’t you believe in anything?!

Happiness doesn’t come from popularity, but rather from doing something that matters, making a difference, and fulfilling God’s plan for your life.

Time doesn't heal all, no matter what they say. And tragedies don't make you stronger. That's another popular lie. They just make you more hardened, less surprised by misfortune.

Be yourself and you will find, who minds doesn't matter and who matters won't mind.

Tamina serves coffee and calvados to the customers (there aren't all that many, the room being always half empty) and then goes back behind the bar. Almost always there is someone sitting on a barstool, trying to talk to her. Everyone likes Tamina. Because she knows how to listen to people. But is she really listening? Or is she merely looking at them so attentively, so silently? I don't know, and it's not very important. What matters is that she doesn't interrupt anyone. You know what happens when two people talk. One of them speaks and the other breaks in: "It's absolutely the same with me, I..." and starts talking about himself until the first one manages to slip back in with his own "It's absolutely the same with me, I..." The phrase "It's absolutely the same with me, I..." seems to be an approving echo, a way of continuing the other's thought, but that is an illusion: in reality it is a brute revolt against a brutal violence, an effort to free our own ear from bondage and to occupy the enemy's ear by force. Because all of man's life among his kind is nothing other than a battle to seize the ear of others. The whole secret of Tamina's popularity is that she has no desire to talk about herself. She submits to the forces occupying her ear, never saying: "It's absolutely the same with me, I...

When you live in light of eternity, your values change. You use your time and money more wisely. You place a higher premium on relationships and character instead of fame or wealth or achievements or even fun. Your priorities are reordered. Keeping up with trends, fashions, and popular values just doesn’t matter as much anymore. Paul said, “I once thought all these things were so very important, but now I consider them worthless because of what Christ has done.”3

As an opener, I'd like to state that elves are certainly NOT cliché. It doesn't matter if they all have pointy ears, or they all live a long time, or even if they all like forests. It doesn't matter if they're short or tall or both. It doesn't matter if they're related to forest spirits or even angels. Regardless of how many elves are like one another or how many elves appear in how many books, elves are NOT cliché. Why? Well, for one, an elf is a creature. How can a creature be a cliché? Is a human cliché? They certainly do appear in a lot of books! How about dragons? Now there's a popular subject! Are dragons cliché as well? Well what about vampires too? Or werewolves? Or bats? Or rabbits? Or mice? Or owls? Or crows? Cats??

The only thing that ever really gives us any genuine satisfaction is caring for other people. It doesn't matter how popular we are or anything. The only thing that actually makes life more fulfilling is our love for others... And the results speak for themselves.

The god of virginity is popular in the Arab world. It doesn’t matter if you’re a person of faith or an atheist, Muslim or Christian—everybody worships the god of virginity. Everything possible is done to keep the hymen—that most fragile foundation upon which the god of virginity sits—intact. At the altar of the god of virginity, we sacrifice not only our girls’ bodily integrity and right to pleasure but also their right to justice in the face of sexual violation. Sometimes we even sacrifice their lives: in the name of “honor,” some families murder their daughters to keep the god of virginity appeased. When that happens, it leaves one vulnerable to the wonderful temptation of imagining a world where girls and women are more than hymens.

The popular concept–that we should each determine our own morality–is based on the belief that the spiritual realm is nothing at all like the rest of the world. Does anyone really believe that? For many years after each of the morning and evening Sunday services I remained in the auditorium for another hour to field questions. Hundreds of people stayed for the give-and-take discussions. One of the most frequent statements I heard was that 'Every person has to define right and wrong for him- or herself.' I always responded to the speakers by asking, 'Is there anyone in the world right now doing things you believe they should stop doing no matter what they personally believe about the correctness of their behavior?' They would invariable say, 'Yes, of course.' Then I would ask, “Doesn’t that mean that you do believe there is some kind of moral reality that is "there" that is not defined by us, that must be abided by regardless of what a person feels or thinks?' Almost always, the response to that question was silence, either a thoughtful or a grumpy one.

Why is it important to keep the general population in line? Any form of concentrated power doesn’t want to be subjected to popular democratic control—or, for that matter, to market discipline. That’s why powerful sectors, including corporate wealth, are naturally opposed to functioning democracy, just as they’re opposed to functioning markets…for themselves, at least. It’s just natural. They don’t want external constraints on their capacity to make decisions and act freely.

It doesn’t matter how good something looks, how happy it makes you, how much fun it is, how rich and successful you’ll become, how deeply spiritual it appears, how sensible it seems, how popular or accepted it is—and the list goes on and on. If something is contrary to the wisdom (or Word) of God, it will ultimately be detrimental and bring sorrow to your life.

High school is for losers,” Sam said. “Popularity is a figment of people’s imagination. In the grand scheme of things, it doesn’t matter. It doesn’t matter who was prom queen. It doesn’t matter who was the class geek. It just doesn’t matter. Do you want to know why it doesn’t matter?” Not really. I was starting to feel a little silly. “It doesn’t matter because who you are in high school has nothing to do with who you really are,” Sam said. “It has nothing to do with who you grow up to be. You’re awesome. Clove and Thistle are awesome. Thistle is mean, but she’s still awesome. I don’t give a rat’s ass who you were in high school. The only one who cares who you were in high school is you.

Social media has put an incredible pressure on the Facebook generation. We’ve made our lives so public to one another, and as a result we feel pressure to live up to a certain ideal version of ourselves. On social media, everyone is happy, and popular, and successful—or, at least, we think we need to look like we are. No matter how well off we are, how thin or pretty, we have our issues and insecurities. But none of that shows up online. We don’t like to reveal our weaknesses on social media. We don’t want to appear unhappy, or be a drag. Instead, we all post rose-colored versions of ourselves. We pretend we have more money than we do. We pretend we are popular. We pretend our lives are great. Your status update says I went to a totally awesome party last night! It won’t mention that you drank too much and puked and humiliated yourself in front of a girl you like. It says My sorority sisters are the best! It doesn’t say I feel lonely and don’t think they accept me. I’m not saying everyone should post about having a bad time. But pretending everything is perfect when it’s not doesn’t help anyone. The danger of these kinds of little white lies is that, in projecting the happiness and accomplishments we long for, we’re setting impossible standards for ourselves and others to live up to.

Nic, the only thing that ever really gives us any genuine satisfaction is caring for other people. It doesn’t matter how popular we are or anything. The only thing that actually makes life more fulfilling is our love for others.

Look at that magic. Light mattered to Monet, to Cezanne, to Manet, and now Matisse is moving into almost flat color, and everyone is following. And Picasso? He doesn't care about light at all. But you can't have beauty without light, and beauty is the only worthwhile quest. Don't lose your way trying to become popular.

The intellectual, i n my sense of the word , is neither a pacifier nor a consensus-builder,but someone whose whole being is staked on a critical sense , a sense of being unwilling to accept easy formulas,or ready-made cliches, or the smooth, ever-so accommodating confirmations of what the powerful or conventional have to say, and what they do. Not just passively unwillingly, but actively willing to say so in public. This is not always a matter of being a critic of government policy, but rather of thinking of the intellectual vocation as maintaining a state of constant alertness, of a perpetual willingness not to let half-truths or received ideas steer one along. That this involves a steady realism, an almost athletic rational energy, and a complicated struggle to balance the problems of one's own selfhood against the demands of publishing and speaking out in the public sphere is what makes it an everlasting effort, constitutively unfinished and necessarily imperfect. Yet its invigorations and complexities, for me at least, make one the richer for it, even though it doesn't make one particularly popular.

In our profession, we tend to name things exactly as we see them. Big red stars we call red giants. Small white stars we call white dwarfs. When stars are made of neutrons, we call them neutron stars. Stars that pulse, we call them pulsars. In biology they come up with big Latin words for things. MDs write prescriptions in a cuneiform that patients can’t understand, hand them to the pharmacist, who understands the cuneiform. It’s some long fancy chemical thing, which we ingest. In biochemistry, the most popular molecule has ten syllables—deoxyribonucleic acid! Yet the beginning of all space, time, matter, and energy in the cosmos, we can describe in two simple words, Big Bang. We are a monosyllabic science, because the universe is hard enough. There is no point in making big words to confuse you further. Want more? In the universe, there are places where the gravity is so strong that light doesn’t come out. You fall in, and you don’t come out either: black hole. Once again, with single syllables, we get the whole job done. Sorry, but I had to get all that off my chest.

Oh, why fill the heart with yesterday and tomorrow when this moment is all the heart needs? Let the heart be present, let the mind be here, let the eyes see, let the ears hear, let the soul witness, let the words flow ... down this gentle river, you know the way. Why must the eyes know exactly where and why must the mind know exactly how and why must the heart know exactly what and why must the soul know exactly when? It doesn't matter. In the same way that the headlights do not need to show from here all the way to your home before you get there, the headlights just need to show the next few feet. And if the car continues to move, with the headlights showing just the next few feet, you can make it home from anywhere. So in the same way, let the heart, let the eyes, let the mind, let the ears, let the soul, let the touch of this moment feel what is here ... without focusing on what will be there. Allow the essence of this, and this, and this, and this to enrich your life. Be with this now. Witness the tree as you pass by and watch the birds fly to it, drawn to it in the same way that bugs are drawn to lights. Let your heart be drawn to this moment, let your soul be guided by what is here, now.

Although that idea is common in popular science writing, it has long been out of date within the scientific community. As a matter of fact, dopamine release doesn’t correspond very well with the experience of pleasure. Experiments have shown that animals appear to experience pleasure without dopamine, and studies in humans back this up. Pleasure is more related to a class of chemicals called endorphins that are often released in the striatum simultaneously with dopamine, although these are probably only one component of the experience of pleasure. Dopamine is the “learning chemical” rather than the “pleasure chemical.

I’ve fought for and against pretty much every cause there is. There will always be war of some kind. At first it was over fertile soil and good water, then precious metal and then the most popular version of human disagreement, ‘My God is better than your God.’ Whether you draw your faith from Jeremiah and Jesus, Allah and Muhammad or Brahma and Buddha, it doesn’t matter. Someone will tell you you’re wrong, and he’ll fight you over it. Me, I believe in aliens, and to hell with all earthly gods. In the grand scheme of a trillion planets in the universe we’re just not that damn important anyway. And humans are rotten to the core.

climate is not the weather—a distinction often missing in popular discussion. The weather anywhere varies constantly in ways both predictable and unexpected—through the day (it’s usually warmer at 4 pm than it is at 4 am), across days (as when a front passes through), with the seasons, and from year to year. On the other hand, a location’s climate is the average of its weather over decades. In fact, the UN’s World Meteorological Organization defines climate as a thirty-year average, although climate researchers will sometimes discuss averages over a period as short as ten years. So changes in the weather from one year to another do not constitute changes in climate.

Newt Gingrich, Reagan reflected, had never in his life fit properly into a suit. He still looked like the fat, despised, teacher’s-pet, suck-up junior debating whiz who was going to fall apart in his senior year, except he was now fifty years past it. Back when I was alive, he had that same querulous expression of a guy who didn’t understand two big things:
 1. being smart doesn’t make you popular, and 2. even if it did, he isn’t smart enough for it to work for him. He remembered trying to explain it to Nancy, who had told him that, “Ronnie, granted that Newt is sometimes irritating, you have to admit he’s brighter than most Congressmen—” “So is every horse out at Rancho del Cielo, Mommy, and half the rocks for that matter,” he’d said.

My observation (and experience, for that matter) indicates that humans have a propensity for choosing paths that do not lead in the direction they want to go. For much of our decision making, we lean hard into our intentions and pay very little attention to the direction of the path we’ve chosen. I see it all the time. Even with very smart people. It breaks my heart how many people I speak with who don’t connect the dots between the choices they make and the outcomes they experience. They’ve come to believe the popular notion that as long as their intentions are good, as long as their hearts are in the right place (whatever that means), as long as they do their best and try their hardest, it doesn’t really matter which path they take. They believe somehow they will end up in a good place. But life doesn’t work that way.

And her. What would she do without him? She’s not special, not like BB and Ghostly, who awe her with their intelligence and the things they’re capable of, all their humbling potential. All she does is write - a lot - because it’s fun. She’s under no illusions, she’s popular through quantity not quality, she’s not bad but she is not Blackbindings and she never will be. She writes because it’s fun. And she thinks about him, and what he does. She works three jobs she hates, just to keep the bills paid. She wanted to get into journalism but she can’t afford the internships. She already sees what her life will be like, she sees the path ahead, she knows there’s no way off; she’ll never not be working three dead end jobs she hates, she’ll marry her boyfriend and unless there’s an accident they’ll decide almost too late that fuck it they’d better have those kids now or never, because they never will be able to afford them; she’ll never do anything amazing, never be anything amazing, just a person in a world full of people, getting by. But there’s him. And every time she faces life and thinks she can’t bear it, there’s him. If he can be so brave, can’t she manage the littlest bravery? Because - because her little pointless life that will never mean anything, that will have vanished beyond notice within hardly more than a hundred years if she has those kids to remember her, her dragging, struggling life of bills and broken pipes and fuck it it’s another ramen week unless they can live without cell phones - If she was in trouble, he’d still rescue her, wouldn’t he? Her life wouldn’t mean anything less to him. He rescues people. She’s still a person, as much as anyone else. She’s not important and she’s not special. But she’s a person. And she wipes her nose on the back of her wrist because she tossed the tissues and that’s what he gave her, and maybe it’s the smallest way to save someone’s life, to let them know they still matter whoever they are, but fuck like it doesn’t mean anything to her. It does. She owes him this, and everything …

Terms and sayings like “I’m not racist” and “race neutral” and “post-racial” and “color-blind” and “only one race, the human race” and “only racists speak about race” and “Black people can’t be racist” and “White people are evil” are bound to fail in identifying and eliminating racist power and policy. Stratagems flouting intersectionality are bound to fail the most degraded racial groups. Civilizing programs will fail since all racial groups are already on the same cultural level. Behavioral-enrichment programs, like mentoring and educational programs, can help individuals but are bound to fail racial groups, which are held back by bad policies, not bad behavior. Healing symptoms instead of changing policies is bound to fail in healing society. Challenging the conjoined twins separately is bound to fail to address economic-racial inequity. Gentrifying integration is bound to fail non-White cultures. All of these ideas are bound to fail because they have consistently failed in the past. But for some reason, their failure doesn’t seem to matter: They remain the most popular conceptions and strategies and solutions to combat racism, because they stem from the most popular racial ideologies.

How did we end up like this? Being obsessed with how we're perceived. Overlooking things that are right under our noses. Working for something that's unrealistically ideal. Obsessing after being turned down. We're all living our lives the way we choose. Some people say, "Is that who you really are?" "Don't you think you're capable of so much more?" I'm quite sure of it. Because there's still room for improvement. We all expect the best from ourselves and it's not easy to reach that point, no matter how hard we try. Even if we succeed, we easily crumble in the face of criticism. Sometimes we lose our way and can't accept ourselves, or we simply hide. We can never truly be free from others. It's great to put in the effort to become better, but we also need to work hard to get along with others. I'm not saying that it's all bad, but that doesn't mean you have to hate yourself for not being accepted. You may think it wasn't enough. But that's also a part of you. And if you look back on it, it may not've been as bad as you thought. It's a part of you that doesn't disappear. And it's something to live with. If you're swayed by what others think and start hating yourself, there's something wrong with that.

Making the most of an experience: Living fully is extolled everywhere in popular culture. I have only to turn on the television at random to be assailed with the following messages: “It’s the best a man can get.” “It’s like having an angel by your side.” “Every move is smooth, every word is cool. I never want to lose that feeling.” “You look, they smile. You win, they go home.” What is being sold here? A fantasy of total sensory pleasure, social status, sexual attraction, and the self-image of a winner. As it happens, all these phrases come from the same commercial for razor blades, but living life fully is part of almost any ad campaign. What is left out, however, is the reality of what it actually means to fully experience something. Instead of looking for sensory overload that lasts forever, you’ll find that the experiences need to be engaged at the level of meaning and emotion. Meaning is essential. If this moment truly matters to you, you will experience it fully. Emotion brings in the dimension of bonding or tuning in: An experience that touches your heart makes the meaning that much more personal. Pure physical sensation, social status, sexual attraction, and feeling like a winner are generally superficial, which is why people hunger for them repeatedly. If you spend time with athletes who have won hundreds of games or with sexually active singles who have slept with hundreds of partners, you’ll find out two things very quickly: (1) Numbers don’t count very much. The athlete usually doesn’t feel like a winner deep down; the sexual conqueror doesn’t usually feel deeply attractive or worthy. (2) Each experience brings diminishing returns; the thrill of winning or going to bed becomes less and less exciting and lasts a shorter time. To experience this moment, or any moment, fully means to engage fully. Meeting a stranger can be totally fleeting and meaningless, for example, unless you enter the individual’s world by finding out at least one thing that is meaningful to his or her life and exchange at least one genuine feeling. Tuning in to others is a circular flow: You send yourself out toward people; you receive them as they respond to you. Notice how often you don’t do that. You stand back and insulate yourself, sending out only the most superficial signals and receive little or nothing back. The same circle must be present even when someone else isn’t involved. Consider the way three people might observe the same sunset. The first person is obsessing over a business deal and doesn’t even see the sunset, even though his eyes are registering the photons that fall on their retinas. The second person thinks, “Nice sunset. We haven’t had one in a while.” The third person is an artist who immediately begins a sketch of the scene. The differences among the three are that the first person sent nothing out and received nothing back; the second allowed his awareness to receive the sunset but had no awareness to give back to it—his response was rote; the third person was the only one to complete the circle: He took in the sunset and turned it into a creative response that sent his awareness back out into the world with something to give. If you want to fully experience life, you must close the circle.

Indeed, quite sweeping disparagements of the claims of ‘‘conceptual authority’’ have invaded the academic humanities in recent years, to generally deleterious effect (we shall examine a case in point in 2,v). Within this strain of self-styled post-modernist critique, most appeals to ‘‘conceptual content’’ are dismissed as rigorist shams, representing scarcely more than polite variants upon schoolyard bullying. Run-of-the-mill appeals to ‘‘conceptual authority’’ tacitly masquerade prejudiced predilection in the form of falsely constructed universals which, in turn, covertly shelter the most oppressive codes of Western society. But such sweeping doubts, if rigorously implemented, would render daily life patently unworkable, for we steer our way through the humblest affairs by making conceptual evaluations as we go. In what alternative vocabulary, for example, might we appraise our teenager’s failings with respect to his calculus homeworks? Forced to chose between exaggerated mistrust and blind acceptance of every passing claim of conceptual authority (even those issuing from transparent charlatans), we should plainly select gullibility as the wiser course, for the naïve explorer who trusts her somewhat inadequate map generally fares better than the doubter who accepts nothing. We will have told the story of concepts wrongly if it doesn’t turn out to be one where our usual forms of conceptual evaluation emerge as appropriate and well founded most of the time. Of a milder, but allied, nature are the presumptions of the school of Thomas Kuhn, which contends that scientists under the unavoidable spell of different paradigms often ‘‘talk past one another’’ through their failure to share common conceptual resources, in a manner that renders scientific argumentation more a matter of brute conversion than discourse. We shall discuss these views later as well. Although their various generating origins can prove quite complex, most popular academic movements that promote radical conceptual debunking of these types draw deeply upon inadequate philosophies of ‘‘concepts and attributes.’’ Such doctrines often sin against the cardinal rule of philosophy: first, do no harm, for such self-appointed critics of ‘‘ideological tyranny’’ rarely prove paragons of intellectual toleration themselves.

Picture a small South American dictatorship, weakened by economic stresses and a popular demand for more freedom, resulting from the existence of a laissez-faire society nearby. What would the dictator of such a country do if faced by a large and powerful insurance company and its defense service (or even a coalition of such companies) demanding that he remove all taxes, trade restrictions, and other economic aggressions from, say, a mining firm protected by the insurance company? If the dictator refuses the demand, he faces an armed confrontation which will surely oust him from his comfortable position of rule. His own people are restless and ready to revolt at any excuse. Other nations have their hands full with similar problems and are not eager to invite more trouble by supporting his little dictatorship. Besides this, the insurance company, which doesn’t recognize the validity of governments, has declared that in the event of aggression against its insured it will demand reparations payments, not from the country as a whole, but from every individual directly responsible for directing and carrying out the aggression. The dictator hesitates to take such an awful chance, and he knows that his officers and soldiers will be very reluctant to carry out his order. Even worse, he can’t arouse the populace against the insurance company by urging them to defend themselves—the insurance company poses no threat to them. A dictator in such a precarious position would be strongly tempted to give in to the insurance company’s demands in order to salvage what he could (as the managers of the insurance company were sure he would before they undertook the contract with the mining firm). But even giving in will not save the dictator’s government for long As soon as the insurance company can enforce noninterference with the mining company, it has created an enclave of free territory within the dictatorship. When it becomes evident that the insurance company can make good its offer of protection from the government, numerous businesses and individuals, both those from the laissez-faire society and citizens of the dictatorship, will rush to buy similar protection (a lucrative spurt of sales foreseen by the insurance company when it took its original action). At this point, it is only a matter of time until the government crumbles from lack of money and support, and the whole country becomes a free area. In this manner, the original laissez-faire society, as soon as its insurance companies and defense agencies became strong enough, would generate new laissez-faire societies in locations all over the world. These new free areas, as free trade made them economically stronger, would give liberty a tremendously broadened base from which to operate and would help prevent the possibility that freedom could be wiped out by a successful sneak attack against the original laissez-faire society. As the world-wide, interconnected free market thus formed became stronger and the governments of the world became more tyrannical and chaotic, it would be possible for insurance companies and defense agencies to create free enclaves within more and more nations, a sales opportunity which they would be quick to take advantage of.

A book become popular because of its text, but it’s the subtext that makes it live forever. For the true obsessive, whatever an author doesn’t explicitly explain ends up becoming everything that matters most (and since it’s inevitably the obsessives who keep art alive, they make the rules).

The popular concept – that we should each determine our own morality – is based on the belief that the spiritual realm is nothing at all like the rest of the world. Does anyone really believe that? For many years after each of the morning and evening Sunday services I remained in the church for another hour to field questions. Hundreds of people stayed for the give-and-take discussions. One of the most frequent statements I heard was that ‘Every person has to define right and wrong for him- or herself.’ I always responded to the speakers by asking, ‘Is there anyone in the world right now doing things you believe they should stop doing no matter what they personally believe about the correctness of their behaviour?’ They would invariably say, ‘Yes, of course.’ Then I would ask, ‘Doesn’t that mean that you do believe there is some kind of moral reality that is “there” that is not defined by us, that must be abided by regardless of what a person feels or thinks?’ Almost always, the response to that question was a silence, either a thoughtful or a grumpy one.

Where does intrinsic security come from? It doesn’t come from what other people think of us or how they treat us. It doesn’t come from the scripts they’ve handed us. It doesn’t come from our circumstances or our position. It comes from within. It comes from accurate paradigms and correct principles deep in our own mind and heart. It comes from inside-out congruence, from living a life of integrity in which our daily habits reflect our deepest values. I believe that a life of integrity is the most fundamental source of personal worth. I do not agree with the popular success literature that says that self-esteem is primarily a matter of mind-set, of attitude—that you can psych yourself into peace of mind. Peace of mind comes when your life is in harmony with true principles and values and in no other way.

Gifts for Family Members You might have an easier time choosing gifts for people you know well, but you still have opportunities to decide once. The popular “something you want, something you need, something to wear, something to read” is its own form of deciding once when buying gifts for those you love. If limits like that help, use them. I like to buy my stepdad a book every year because he enjoys reading but doesn’t always seek out books on his own, especially when a newspaper is close by. The book changes, but the gift itself is a fixed decision. My little sister is a beauty product whiz, so my new fixed decision is to always get her some kind of skin care product she might not get for herself.

Statement on Generative AI Just like Artificial Intelligence as a whole, on the matter of Generative AI, the world is divided into two camps - one side is the ardent advocate, the other is the outspoken opposition. As for me, I am neither. I don't have a problem with AI generated content, I have a problem when it's rooted in fraud and deception. In fact, AI generated content could open up new horizons of human creativity - but only if practiced with conscience. For example, we could set up a whole new genre of AI generated material in every field of human endeavor. We could have AI generated movies, alongside human movies - we could have AI generated music, alongside human music - we could have AI generated poetry and literature, alongside human poetry and literature - and so on. The possibilities are endless - and all above board. This way we make AI a positive part of human existence, rather than facilitating the obliteration of everything human about human life. This of course brings up a rather existential question - how do we distinguish between AI generated content and human created material? Well, you can't - any more than you can tell the photoshop alterations on billboard models or good CGI effects in sci-fi movies. Therefore, that responsibility must be carried by experts, just like medical problems are handled by healthcare practitioners. Here I have two particular expertise in mind - one precautionary, the other counteractive. Let's talk about the counteractive measure first - this duty falls upon the shoulders of journalists. Every viral content must be source-checked by responsible journalists, and declared publicly as fake, i.e. AI generated, unless recognized otherwise. Littlest of fake content can do great damage to society - therefore - journalists, stand guard! Now comes the precautionary part. Precaution against AI generated content must be borne by the makers of AI, i.e. the developers. No AI model must produce any material without some form of digital signature embedded in them, that effectively makes the distinction between AI generated content and human material mainstream. If developers fail to stand accountable out of their own free will, they must be held accountable legally. On this point, to the nations of the world I say, you can't expect backward governments like our United States to take the first step - where guns get priority over children - therefore, my brave and civilized nations of the world - you gotta set the precedent on holding tech giants accountable - without depending on morally bankrupt democratic imperialists. And remember, the idea is not to ban innovation, but to adapt it with human welfare. All said and done, the final responsibility falls upon just one person, and one person alone - the everyday ordinary consumer. Your mind has no reason to not believe the things you find on the internet, unless you make it a habit to actively question everything - or at least, not accept anything at face value. Remember this. Just because it's viral, doesn't make it true. Just because it's popular, doesn't make it right.

Where does intrinsic security come from? It doesn’t come from what other people think of us or how they treat us. It doesn’t come from the scripts they’ve handed us. It doesn’t come from our circumstances or our position. It comes from within. It comes from accurate paradigms and correct principles deep in our own mind and heart. It comes from inside-out congruence, from living a life of integrity in which our daily habits reflect our deepest values. I believe that a life of integrity is the most fundamental source of personal worth. I do not agree with the popular success literature that says that self-esteem is primarily a matter of mind-set, of attitude—that you can psych yourself into peace of mind. Peace of mind comes when your life is in harmony with true principles and values and in no other way.

Shireen Baraka Barghouti lives in a cauldron of hate that often boils over. She’s never been outside the Gaza Strip even though it’s only twenty-five miles long and three miles wide at the narrowest borders, seven miles at the widest. Qasem Soleimani, until his death in 2020, was the major general over Iran’s Islamic Revolutionary Guard Corps (IRGC), who invested monstrous sums of Iranian money in the youth of Gaza. In fact, Hamas simply could not exist without the Iranian money he supplied. And to make sure he covered all the bases, Soleimani also funded the rival Islamic Jihad. Shireen doesn’t hold back when speaking about the climate of death and destruction that has helped create. “In Gaza, terrorism is our number-one export,” she said. “How sad that whenever the Gaza Strip is mentioned, people automatically think of radical Islamic terrorists. But how could they not? Our Gaza government is run by them. Iran gives Hamas thirty million dollars a month. “At different times we’ve had al-Qaeda, the Islamic State, the Muslim Brotherhood, and the Popular Front for the Liberation of Palestine in charge, to name just a few. New groups form every year, and our young Gaza boys see these ‘freedom fighters’ as heroes to emulate. “In Europe, people idolize soccer players. But not in Gaza. Here, men dressed in green uniforms, toting AK-47s, and shouting ‘death to Israel’ are featured on billboards. “The explosions are enough to cause you a nervous breakdown. A few years ago Hamas fired over ten thousand rockets into Israel in one extended attack over several months. We knew it was just a matter of time before the Israelis responded, and once we heard the drones humming over Gaza, we took cover. “Hamas has done nothing for the people of Gaza. While they line their pockets with millions of dollars, the people go without eating. They are cruel and intentionally keep us in this senseless war with Israel. “You might think because I live in Gaza and grew up Muslim that I hate Israel. But I don’t. I do detest Hamas, however—and all the other terrorist groups that make life unbearable in the Strip.

As children, we are encouraged to try our best. Well-meaning teachers and parents tell children that as long as they try their best, the end result doesn’t matter. Popular sayings such as, “At least you tried” or “It’s the taking part and not the winning that’s important,” further reinforce this attitude. It is a comfortable sentiment because it suggests that there are always going to be other opportunities to succeed. The reality is that there are going to be times when you won’t get another chance to make it right. You’ve got to capture that moment because you will never get it back.

Everyone should remain in the state in which he was called.” Was your wife an unbeliever when you were called? Stay together; don’t send her away because you think the faith demands it. Were you a slave when called? It doesn’t matter; continue on as a slave. Had you not been circumcised when you were called? Stay uncircumcised. Were you already circumcised, when you became a believer? Don’t try to remove the marks of your circumcision. That is what “let everyone lead the life which the Lord has assigned to him” means. None of these circumstances hinder a godly life. Whether you are a slave, or have an unbelieving wife, or are marked with the sign of circumcision, you are called to faith, and that is what matters.

The popular interpretation of how Trump won is that he understood the American people and devised policies that they wanted. My filter says the opposite. It says Trump convinced the public that his policies were the ones they should care about the most. And so they did. Obviously every voter is different, and one variable doesn’t explain an election. But my point is that persuasion was more important to the outcome than policies; we just perceive it to be the other way around.

Movements in literature were not caricatures - in the sense that they actually functioned as an ideology in politics does. As now a monopolistic ideology in politics prevails in the literature as well a single movement prevails: that of networking as a literary quality. Quality = networking is the magic formula: take a Krijn Peter Hesselink, never managed to score a positive review but reviews are old news: it is only referential authority trickling down from that network pyramid that counts. Thus, nowadays its perfectly possible to be on top of the Pyramid without ever getting a positive review, or - even worse - I even see people rising in literary ranks that have never written any books at all. Ergo, your point that another ideology would make a 'caricature' of literary history is exactly the same reasoning used by neoliberals to deconstruct any political change: another ideology? Impossible, because they no longer exist, only we still exist. In this way you get a pyramid shape you also see in popular music. It's still the bands from the 70's and 80's who earn the big money. New talent can't really play ball anymore. This of course embedded in a sauce of eternal talent shows, because the incumbent males have to just keep pretending they are everyone's benefactors. In the literature its the same: it is still Pfeijffer that gets the large sums of money from the Foundation of Literature, and it's still Samuel Vriezen pretending that that doesn't matter. 'Controversy' therefore structurally undesirable. After all, it would require a redistribution of power. The pyramid is especially interested in promoting mediocre types that promote safe and boring life visions, because then one ever needs to fear for his position, which, in case of serious controversy, they'd be forced to defend. Ergo, 100 interviews with Maria Barnas, and zero with Martinus Benders.

The Christian controlled by fear might conclude that the less consistently he follows Jesus, the fewer demonic attacks he will have to endure. Once again, the logic works, but the motivation is disgraceful. Ultimately, fear motivates this type of thinking, and fear is a terrible motivator for a person who understands that if God is for you, it doesn’t really matter who is against you (Romans 8:31). Why should a Christian believe a lie that implies Satan has more power to attack than God has power to protect? Don’t get involved in spiritual warfare. If you do, they will get you. Don’t buy the lie. Even if this type of comment is popular and spoken sincerely, fear is still its motivation. We must remember when discussing spiritual warfare that we are on the side that has ultimately won the war, not the side that lost. One result of victory in Christ Jesus over Satan and his demons is that Christians should live life as victors, not victims (Romans 8). Our position right now is that we are seated in heaven with Jesus, far above all rule and authority (Ephesians 2:6). Our master, Jesus, has already defeated Satan (Ephesians 1:18–23; Colossians 2:15; 1 John 3:8). As long as we are identified with Jesus, we do not have to fear a defeated enemy (Luke 10:18–20; Hebrews 2:14; 1 Peter 5:6–9).

popular religion produces shallow people. Several years ago, Bill McKibben wrote an article in Harper’s magazine that described the current condition of American Christianity:   Only 40 percent of Americans can name more than four of the Ten Commandments, and a scant half can cite any of the four authors of the Gospels. Twelve percent believe Joan of Arc was Noah’s wife. This failure to recall the specifics of our Christian heritage may be further evidence of our nation’s educational decline, but it probably doesn’t matter all that much in spiritual or political terms. Here is a statistic that does matter: Three quarters of Americans believe the Bible teaches that, “God helps those who help themselves.” That is, three out of four Americans believe that this uber-American idea, a notion at the core of our current individualist politics and culture, which was in fact uttered by Ben Franklin, actually appears in Holy Scripture. The thing is, not only is Franklin’s wisdom not biblical; it’s counterbiblical. Few ideas could be further from the gospel message, with its radical summons to love of neighbor. On this essential matter, most Americans—most American Christians—are simply wrong, as if 75 percent of American scientists believed that Newton proved gravity causes apples to fly up.6

I hate him.” She repeats it louder. “I hate him!” She shouts it at the sky, even though it’s hard to shout lying down: “I! Hate! Luke! Willis!” Rachel asks, “But what did he do?” Hallelujah can hear Jonah waiting for her answer. She knows he’s waiting because he’s stopped making fire-building noises. He’s silent. Completely. She takes a deep breath. “He told a lie about me. Actually, a lot of lies. And people believed him. The grown-ups, because he’s the preacher’s son and he’d never do something bad. And everyone our age—because he’s popular and you don’t question the popular guy, because if you do, you’ll stop being popular yourself. Or you’ll never get the chance. And because of what he said, my parents stopped trusting me. I lost friends. I was just this loser who—” She breaks off. Now she’s talking to Jonah. Even though he’s behind her and she can’t see him. “It doesn’t matter what you saw that night, or what he told you happened. Luke treated me like I was nothing, and you let him do it.” Jonah doesn’t answer. “But that’s not what makes me the maddest,” Hallelujah continues, pushing up to sit. “What makes me the maddest is that I let it happen too. I didn’t stand up for myself. And when someone did tell me to stand up for myself, I got so mad—” Sarah. She feels the emotion of their argument wash over her, fresh. “I pushed her away. I told her she didn’t understand anything. But she was right. I became this girl who wouldn’t stand up for herself. The quiet girl. The nothing girl. I just wanted it all to stop, but from the outside, without me having to make it stop. And I wanted to get away, but I figured, hey, college will get here eventually and then I’ll be away, I just have to get there, and all the while I’m miserable, and I’m letting you guys make me miserable, letting you make me think I’m supposed to be miserable, that I’m supposed to be quiet, and I’m shutting people out, people who maybe actually care, and I hate myself for it.” An abrupt stop. The train of thought hits a wall. She’s never said that before. Never thought it before. Not consciously. But she knows, deeper than she’s ever known anything, that it’s true. Hallelujah has spent six months hating herself for being weak and silent and for letting bad things happen and for not fighting.

He lifted me up and sat me on the counter, gave me another kiss that almost reduced me to a puddle and walked over to Jeremy, “Come help me with the ice chests.” “Brandon! I just barely got down from the counter, and Jeremy had to help me!” “I know.” He smiled wickedly and walked out to the garage. I turned to Konrad, “Care to help?” “Ya know, I forgot to get the ice from the store … wanna go with me baby?” He grabbed Bree’s hand and led her quickly out of the kitchen. Jerks. Looking to the only person left in the room I added dryly, “Want to join?” Aubrey walked up next to me and had to jump three times before she got enough leverage to lift herself all the way up. “They’re really high up, right? It’s not just me?” “No, it’s definitely not just you.” She said softly and tucked her hair behind her ears, “Thank you so much for having us, this is really sweet of you.” “Of course! It’s fun to do. I apologize in advance if it gets rowdy. I don’t know much about the guys coming.” She laughed and swung her legs back and forth, “That’s fine.” Man, did I talk this soft too? “So tell me, how did you meet Jeremy?” “Um, school.” “Oh yeah? How long have you been dating?” Aubrey blushed fiercely and looked over to the door leading to the garage, “Only a week. He asked me out a few times last year, we were Chemistry partners, but I don’t know … he scared me.” “What? Why?” “Well I mean, besides his size, he’s really popular and outgoing. He was already popular after his first week at the school, and I knew a lot of girls liked him. I don’t know. Guys like him don’t date girls like me, I thought it was a joke.” The first half of that didn’t surprise me one bit. He’d really filled out in the last year, was built just like Brandon, and looked exactly like him. Their size was intimidating, and they were incredibly handsome. But what the hell? “I’m sorry, I must be missing something, girls like you?” “He plays football and is the captain of the soccer team, I’m not into sports or anything school related really.” “If he’s dating you, then I’m pretty sure that doesn’t matter at all to him. You’re gorgeous Aubrey, and you seem really sweet, it’s not hard to see why he likes you. Jeremy doesn’t just date girls … actually, he hasn’t had a girlfriend in the two years that I’ve been with Brandon. So for him to ask you out is a big thing for him. And those boys don’t have a cruel bone in their body, he would never date you as a joke. He’s just like his brother, they’re extremely protective and devoted to the girls in their life. Nothing less.” She blushed again, “You and Brandon are so perfect together. Jeremy’s told me so much about you both, and seeing you together is cute. It’s obvious how much you love each other.” I smiled and leaned back on my hands, “We are definitely in love.” Brandon

There’s five million people a year standing in the spot where we are now simply because this is the most famous painting in the world and therefore you just have to go and see it. Doesn’t matter if you’re more naturally drawn to landscapes, battle scenes, religious paintings, whatever: you have to go see the Mona Lisa, so it remains the most famous and popular painting in the world by virtue of being the most famous and popular painting in the world.

The Religious Man or Woman is a popular story option in which we try to reduce the wildness of life by constructing a system of promises and rewards, a contract that will obligate God to grant us exemption from the Arrows. It really doesn’t matter what the particular group bargain is—doctrinal adherence, moral living, or some sort of spiritual experience— the desire is the same: taming God in order to tame life. Never mind those deep yearnings of the soul; never mind the nagging awareness that God is not cooperating. If the system isn’t working, it’s because we’re not doing it right.

The auto trunk technique is used only when eventual discovery of the body doesn’t matter. And it has only become popular since the size of trunks has increased. “It used to be,” said a former Deputy Coroner, “that the bodies would be found a lot sooner because they’d be left in the front or back seat of the car. That’s when the trunks were small and you couldn’t very well strap a stiff up on the luggage rack. Even in Chicago that would attract attention.

If the Other is lacking, this means that not only doesn’t the subject know what the Other wants from it but the Other itself doesn’t know. That is to say, an Other that lacks is an Other that doesn’t know what it wants from its subjects. This is why the subject so often retreats to the illusory security of the ego: it is bad enough if I don’t know what I must do to comply with the Other’s desire, but it becomes unbearable when the Other itself doesn’t know. If, for instance, the secret of popularity eludes me, I can at least take consolation in the fact that someone knows this secret, that someone has grasped the essence of popularity, because I can then hope to one day acquire this knowledge as well. But if no one knows the secret of popularity, my search for it becomes ipso facto interminable. I’ve lost this object before I have even begun to search for it. Faced with the lacking Other, then, a subject’s desire is perpetual—and perpetually dissatisfied—because it seeks after this desire of the Other, this objet petit a, that remains obscure. The lack or hole in the big Other proves an objective barrier to the subject’s desire, a barrier that is ontological rather than epistemological. No matter how diligently the subject seeks, its desire will remain dissatisfied because the Other’s desire is itself inconsistent. Symbolic authority doesn’t know what it wants from the subject when it utters its commands—even the most popular people don’t know the secret of popularity because the secret does not exist—and this is the rock against which desire always crashes.

Where does the word cocktail come from? There are many answers to that question, and none is really satisfactory. One particular favorite story of mine, though, comes from The Booze Reader: A Soggy Saga of a Man in His Cups, by George Bishop: “The word itself stems from the English cock-tail which, in the middle 1800s, referred to a woman of easy virtue who was considered desirable but impure. The word was imported by expatriate Englishmen and applied derogatorily to the newly acquired American habit of bastardizing good British Gin with foreign matter, including ice. The disappearance of the hyphen coincided with the general acceptance of the word and its re-exportation back to England in its present meaning.” Of course, this can’t be true since the word was applied to a drink before the middle 1800s, but it’s entertaining nonetheless, and the definition of “desirable but impure” fits cocktails to a tee. A delightful story, published in 1936 in the Bartender, a British publication, details how English sailors of “many years ago” were served mixed drinks in a Mexican tavern. The drinks were stirred with “the fine, slender and smooth root of a plant which owing to its shape was called Cola de Gallo, which in English means ‘Cock’s tail.’ ” The story goes on to say that the sailors made the name popular in England, and from there the word made its way to America. Another Mexican tale about the etymology of cocktail—again, dated “many years ago”—concerns Xoc-tl (transliterated as Xochitl and Coctel in different accounts), the daughter of a Mexican king, who served drinks to visiting American officers. The Americans honored her by calling the drinks cocktails—the closest they could come to pronouncing her name. And one more south-of-the-border explanation for the word can be found in Made in America, by Bill Bryson, who explains that in the Krio language, spoken in Sierra Leone, a scorpion is called a kaktel. Could it be that the sting in the cocktail is related to the sting in the scorpion’s tail? It’s doubtful at best. One of the most popular tales told about the first drinks known as cocktails concerns a tavernkeeper by the name of Betsy Flanagan, who in 1779 served French soldiers drinks garnished with feathers she had plucked from a neighbor’s roosters. The soldiers toasted her by shouting, “Vive le cocktail!” William Grimes, however, points out in his book Straight Up or On the Rocks: A Cultural History of American Drink that Flanagan was a fictional character who appeared in The Spy, by James Fenimore Cooper. He also notes that the book “relied on oral testimony of Revolutionary War veterans,” so although it’s possible that the tale has some merit, it’s a very unsatisfactory explanation. A fairly plausible narrative on this subject can be found in Famous New Orleans Drinks & How to Mix ’em, by Stanley Clisby Arthur, first published in 1937. Arthur tells the story of Antoine Amedie Peychaud, a French refugee from San Domingo who settled in New Orleans in 1793. Peychaud was an apothecary who opened his own business, where, among other things, he made his own bitters, Peychaud’s, a concoction still available today. He created a stomach remedy by mixing his bitters with brandy in an eggcup—a vessel known to him in his native tongue as a coquetier. Presumably not all Peychaud’s customers spoke French, and it’s quite possible that the word, pronounced coh-KET-yay, could have been corrupted into cocktail. However, according to the Sazerac Company, the present-day producers of Peychaud’s bitters, the apothecary didn’t open until 1838, so there’s yet another explanation that doesn’t work.

Our fantasies are what make us unique; they provide us with our point of view; organizing how we see and experience the world around us. (..) Jarvis Cocker: ‘It doesn’t really matter where things happen, it’s kinda what’s going on in your head that makes life interesting.’" "psychological benefits" "the shared pleasure of intertextual recognition

Our fantasies are what make us unique; they provide us with our point of view; organizing how we see and experience the world around us. (..) Jarvis Cocker: ‘It doesn’t really matter where things happen, it’s kinda what’s going on in your head that makes life interesting.’" "psychological benefits" "the shared pleasure of intertextual recognition" 《Cultural Theory and Popular Culture : An Introduction (5th Edition)》

Does becoming a Christian ensure you a happy life? That depends on your definition of happiness. It certainly doesn't make you popular, nor understood... and it certainly does usher in a whole host of struggles and problems as you often stand alone in the family circle feeling quite uncomfortable. The deep, real joy that comes with knowing you are in contact with the living God is something no one would exchange who has known it. Becoming a Christian isn't changing your political party, or joining a new club, nor is it adding a sweet dessert to the hearty dinner of life. It is something that is so tough and hard in its reality, that if it were not true then it would be better to find a simpler solution to the problem of making this present life bearable. Talking about truth isn't very modern, but it does happen to matter a great deal whether there is such a thing as absolute truth, or not.

Widespread popularity and acclaim is wonderful as long as it doesn't go to your head. No matter how rich and famous you become you are still expected to maintain a certain level of courtesy and respect towards other human beings.

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