Primary Sources Quotes

Being clever was, after all, my primary source of self-esteem. I’m a very sad person, in all senses of the word, but at least I was going to get into university.

Aren't you failing English?" I asked. Angeline flushed. "It's not my fault." "Even I know you can't write an article on Wikipedia and then use it as a source in your own essay." Sydney had been torn between horror and hysterics when she told me. "I took 'primary source' to a whole new level!" Honestly, it was a wonder we'd gotten by for so long without Angeline. Life must have been so boring before her.

It's hardly possible to overstate the value, in the present state of human improvement, of placing human beings in contact with other persons dissimilar to themselves, and with modes of thought and action unlike those with which they are familiar. Such communication has always been... one of the primary sources of progress.

Truth is not a reward for good behaviour, nor a prize for passing some tests. It cannot be brought about. It is the primary, the unborn, the ancient source of all that is. You are eligible because you are. You need not merit truth. It is your own....Stand still, be quiet.

After all, history is a type of fantasy. For all the primary source research, in the end, the past world the historian builds is as weird and remote from our own as Middle Earth or Narnia, yet oddly familiar.

...looking back, has this journalism experience been a nightmare for you?' 'Not entirely.' 'Did you enjoy any of it?' 'I liked going to the library,' he says. 'I think I prefer books to people -- primary sources scare me.

Some people each left their spouse or lover because he or she was no longer the primary source of their happiness; some, because their spouse or lover was, at that time, the primary source of their unhappiness.

There is a deep desire in everyone to commit suicide for the simple reason, that life seems to be meaningless. People go on living, not because they love life, they go on living just because they are afraid to commit suicide. There is a desire to; and in many ways they do commit suicide. Monks and nuns have committed psychological suicide, they have renounced life. And these suicidal people have dominated humanity for centuries. They have condemned everything that is beautiful. They have praised something imaginary and they have condemned the real; the real is mundane and the imaginary is sacred. My whole effort here is to help you see that the real is sacred, that this very world is sacred, that this very life is divine. But the way to see it is first to enquire within. Unless you start feeling the source of light within yourself, you will not be able to see that light anywhere else. First it has to be experienced within one’s own being, then it is found everywhere. Then the whole existence becomes so full of light, so full of joy, so full of meaning and poetry, that each moment one feels grateful for all that god has given, for all that he goes on giving. Sannyas is simply a decision to turn in, to look in. The most primary thing is to find your own center. Once it is found, once you are centered, once you are bathed in your own light you have a different vision, a different perspective, and the whole of life becomes golden. Then even dust is divine. Then life is so rich, so abundantly rich that one can only feel a tremendous gratitude towards existence. That gratitude becomes prayer. Before that, all prayer is false.

Pessimism is a primary source of passivity,

For fear is a primary source of evil. And when the question "Who am I?" recurs and is unanswered, then fear and frustration project a negative attitude. The bewildered soul can answer only: "Since I do not understand 'Who I am,' I only know what I am not." The corollary of this emotional incertitude is snobbism, intolerance and racial hate. The xenophobic individual can only reject and destroy, as the xenophobic nation inevitably makes war.

Angeline flushed. “It’s not my fault.” “Even I know you can’t write an entry on Wikipedia and then use it as a source in your essay.” Sydney had been torn between horror and hysterics when she told me. “I took ‘primary source’ to a whole new level!” Honestly, it was a wonder we’d gotten by for so long without Angeline. Life must have been so boring before her.

The things we fear most in organisations – fluctuations, disturbances, imbalances – are the primary sources of creativity.

And as an artist, as someone who writes stories and tries to make words into beautiful forms, it's vitally important to me, especially in a culture that's forgotten the value of beauty. It's a primary source or inspiration, I guess, when so much of what goes on around you is only about money and big swinging dick capitalism. It's important for blokes to be able to do beautiful stuff, impractical stuff, that adds to life. That's an early life-lesson from surfing.

If a child has not been taught to behave properly by the age of four, it will forever be difficult for him or her to make friends. The research literature is quite clear on this. This matters, because peers are the primary source of socialization after the age of four.

If you can make the process of making the effort your primary source of happiness, then you have succeeded in the most important challenge of your life.

Whenever we collect data from the original source ourselves, the data gained in the process is known as the primary data.

Our habitual identification with thought—that is, our failure to recognize thoughts *as thoughts,* as appearances in consciousness—is a primary source of human suffering. It also gives rise to the illusion that a separate self is living inside one’s head.

Teaching, therefore, asks first of all the creation of a space where students and teachers can enter into a fearless communication with each other and allow their respective life experiences to be their primary and most valuable source of growth and maturation. It asks for a mutual trust in which those who teach and those who want to learn can become present to each other, not as opponents, but as those who share in the same struggle and search for the same truth.

because I got distracted Googling for information on the nanny murder (a good journalist always checks her facts, particularly when the primary source is Sophie, a girl who spouts gossip like she’s auditioning to become the next Perez Hilton). It turns out however that Sophie was correct on all points about the murder, which isn’t that comforting.

Novelists would do well to remember that when the works of the scholar-historians create doubt in the researcher’s mind, the researcher then turns to literature as a primary source for confirmation or correction. If the truth of a time, a people, a state is not available anywhere else, let it be in the novel. - from Twayne’s US Authors Series: JOHN A WILLIAMS by Gilbert Muller

In conclusion, here's my advice to aspiring writers, journalists, and future lawyers - or anyone planning on working in the communications field: if you want an accurate account of any story, go to the primary sources. They know what really happened.

...because television had become the primary means through which people appropriated the world, it promulgated an epistemology in which all information, whatever the source, was forced to become entertainment.

This unshakable faith in human reason is called rationalism. A rationalist is someone who believes that human reason is the primary source of our knowledge of the world.

Earth as the standard by which to judge all actions transacted on our planet. From such a point of view, we all are Earth Citizens before we are a part of any group, nation, or religion. The Earth is the source of life for all forms of life. It is the common ground and primary value we pursue in our lives personally and collectively!

For people, generally, their story of the universe and the human role in the universe is their primary source of intelligibility and value. ... The deepest crises experienced by any society are those moments of change when the story becomes inadequate for meeting the survival demands of a present situation.

Having learned to write news, I now distrust newspapers as a source of information, and I am often surprised by historians who take them as primary source for knowing what really happened. I think newspapers should be read for information about how contemporaries construed events, rather than for reliable knowledge of events themselves.

I do not employ researchers, nor did I conduct any primary research using the Internet. I need physical contact with my sources, and there's only one way to get it. To me every trip to a library or archive is like a small detective story. There are always little moments on such trips when the past flares to life, like a match in the darkness. On one such visit to the Chicago Historical Society, I found the actual notes that Prendergast sent to Alfred Trude. I saw how deeply the pencil dug into the paper.

I have always believed there is great value in studying the flaws of mankind and men —even fictional characters. All of us are flawed. All of us are diminished by some form of prejudice and bias. If a fictional character is to be realistic, he must struggle with imperfections and weaknesses.

Humor and wit are the universal solvents of the serious and the scholarly.

rationalist believes in reason as the primary source of knowledge, and he may also believe that man has certain innate ideas that exist in the mind prior to all experience. And the clearer such ideas may be, the more certain it is that they correspond to reality. You

Regrets for what could, would, or should of happened yesterday can be a primary source of depression. Fear of what might happen tomorrow can be a primary source of anxiety. I think the challenges we deal with today might be more manageable without these added burdens.

By reversing the proper order of things, the non-presuppositional apologist sees submission to God's Word as secondary, rather than primary, sees demonstration as the basis for faith, sees independent argumentation rather than the Holy Spirit as the source of conviction, and therefore advances the destruction of his own defense of the faith.

It seems that scientific research reaches deeper and deeper. But it also seems that more and more people, at least scientists, are beginning to realize that the spiritual factor is important. I say 'spiritual' without meaning any particular religion or faith, just simple warmhearted compassion, human affection, and gentleness. It is as if such warmhearted people are a bit more humble, a little bit more content. I consider spiritual values primary, and religion secondary. As I see it, the various religions strengthen these basic human qualities. As a practitioner of Buddhism, my practice of compassion and my practice of Buddhism are actually one and the same. But the practice of compassion does not require religious devotion or religious faith; it can be independent from the practice of religion. Therefore, the ultimate source of happiness for human society very much depends on the human spirit, on spiritual values. If we do not combine science and these basic human values, then scientific knowledge may sometimes create troubles, even disaster....

Facts count. Conspiracy theories, usually the refuge of the bitter or disempowered, range from factually challenged to wildly hallucinogenic. Conspiracy theories are not harmless entertainment, or a laudable facet of the freedom of speech. Conspiracy theories do both overt and tacit harm. Dangerous when they deal with public health issues, at a minimum, almost all are insults to the integrity of thousands of hard-working and honest people. In the extreme, conspiracy theories slander entire races, nations, or cultures.

One recurring characteristic of the traditional British magical practitioner, whether they be labelled 'black witch', 'white witch', 'conjuror', 'cunning man', or 'wise woman' etc. is the presence of a familiar spirit; who it seems was a primary source of the practitioners occult power and magical knowledge.

8. Santa Claus is concerned about the problem of Arctic ice. The ice is the spouse of the elves, and she is sick. She is the primary source of their magic, as the elves cannot be separated from the place where they live. For many years now, this is all they have asked for for Christmas: that the ice should come back

Our lack of focus is our primary problem and the source of many of our difficulties, like procrastination, trouble setting priorities, trouble dealing with time, trouble finishing projects, perfectionism, and the inevitable demoralization.

October 16, 2009 Avengers Paintball, Inc. 1778 Industrial Blvd. Lakeville, MN 55044 Esteemed Avengers, This letter recommends Mr. Allen Trent for a position at your paintball emporium. Mr. Trent received a C– in my expository writing class last spring, which—given my newly streamlined and increasingly generous grading criteria—is quite the accomplishment. His final project consisted of a ten-page autobiographical essay on the topic of his own rageful impulses and his (often futile) attempts to control them. He cited his dentist and his roommate as primary sources. Consider this missive a testament to Mr. Trent’s preparedness for the work your place of business undoubtedly has in store. Hoping to maintain a distance of at least one hundred yards, Jason T. Fitger Professor of Creative Writing and English Payne University (“Teach ’til It Hurts”)

Our habitual failure to recognise thought as thought, our habitual identification with discursive thought, is the primary source of human suffering.

our failure to recognize thoughts as thoughts, as appearances in consciousness—is a primary source of human suffering.

Sometimes we need to be a primary source to a situation in order to believe something. People’s words are just theories and do not reveal the full truth about something.

Children happen to be more attached to the female narcissist due to the way our society is still structured and to the fact that women are the ones to give birth and to serve as primary caretakers. It is much easier for a woman to think of her children as her extensions because they once indeed were her physical extensions and because her on-going interaction with them is both more intensive and more extensive. [The] male narcissist is more likely to regard his children as a nuisance than as a Source of Narcissistic Supply - especially as they grow older and become autonomous. With less alternatives than men, the narcissistic woman fights to maintain her most reliable Source of Supply: her children. Through insidious indoctrination, guilt-formation, emotional sanctions and blackmail, deprivation and other psychological mechanisms, she tries to induce in her offspring dependence which cannot easily be unraveled.

Structural factors are those such as ownership and control, dependence on other major funding sources (notably, advertisers), and mutual interests and relationships between the media and those who make the news and have the power to define it and explain what it means. The propaganda model also incorporates other closely related factors such as the ability to complain about the media’s treatment of news (that is, produce “flak”), to provide “experts” to confirm the official slant on the news, and to fix the basic principles and ideologies that are taken for granted by media personnel and the elite, but are often resisted by the general population.1 In our view, the same underlying power sources that own the media and fund them as advertisers, that serve as primary definers of the news, and that produce flak and proper-thinking experts, also play a key role in fixing basic principles and the dominant ideologies. We believe that what journalists do, what they see as newsworthy, and what they take for granted as premises of their work are frequently well explained by the incentives, pressures, and constraints incorporated into such a structural analysis. These structural factors that dominate media operations are not allcontrolling and do not always produce simple and homogeneous results.

The egotist in the absolute sense is not the man who sacrifices others. He is the man who stands above the need of using others in any manner. He does not function through them. He is not concerned with them in any primary matter. Not in his aim, not in his motive, not in his thinking, not in his desires, not in the source of his energy. He does not exist for any other man—and he asks no other man to exist for him.

When governments take on debt, it has very serious implications, especially for future generations. Because their primary source of revenue is theft, government debt is a promise to steal from someone in the future.

There is a Moment in each Day that Satan cannot find, Nor can his Watch Fiends find it, but the Industrious find This Moment & it multiply, & when it once is found ⁠ It renovates every Moment of the Day if rightly placed

By equating the human experience with data patterns, Dataism undermines our primary source of authority and meaning and heralds a tremendous religious revolution, the like of which has not been seen since the eighteenth century.

What rules, then, can one follow if one is dedicated to the truth? First, never speak falsehood. Second, bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. Fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity. All this might seem like an extraordinary task, impossible to ever perfectly complete, a chronic and never-ending burden, a real drag. And it is indeed a never-ending burden of self-discipline, which is why most people opt for a life of very limited honesty and openness and relative closedness, hiding themselves and their maps from the world. It is easier that way. Yet the rewards of the difficult life of honesty and dedication to the truth are more than commensurate with the demands. By virtue of the fact that their maps are continually being challenged, open people are continually growing people. Through their openness they can establish and maintain intimate relationships far more effectively than more closed people. Because they never speak falsely they can be secure and proud in the knowledge that they have done nothing to contribute to the confusion of the world, but have served as sources of

whenever possible, you need to go to the primary source to make your decisions. Regardless of whether or not you’re a student, it is never enough to rely on other people’s ideas. You have to look at the thing itself and make up your own mind. That’s what it means to study and to learn. Some secondary sources proclaim their points of view so loudly and with such passion you might be tempted just to take their word for it. You might be tempted not to do the work of checking to see for yourself. But there can be a fine line between obedience and laziness, and if you go through life dutifully taking other people’s word about what’s right, you are putting yourself in the position to be led down some very dark roads. After

Greek philosophers looked upon the past and the future as the primary evils weighing upon human life, and as the source of all the anxieties which blight the present. The present moment is the only dimension of existence worth inhabiting, because it is the only one available to us. The past is no longer and the future has yet to come, they liked to remind us; yet we live virtually all of our lives somewhere between memories and aspirations, nostalgia and expectation. We imagine we would be much happier with new shoes, a faster computer, a bigger house, more exotic holidays, different friends … But by regretting the past or guessing the future, we end up missing the only life worth living: the one which proceeds from the here and now and deserves to be savoured.

As Lepore notes of Church's "History," 'This as-told-to, after-the-fact memoir is the single most unreliable account of one of the most well-documented wars of the Colonial period,' although that has not prevented historians from relying on it as a primary source.

The blocks of the Healthy Eating Pyramid include: • vegetable oils such as olive and canola oil as the primary sources of fat • an abundance of vegetables and fruits, not including potatoes or corn • whole-grain foods at most meals • healthy sources of protein such as beans, nuts, seeds, fish, poultry, and eggs • a daily calcium supplement or dairy foods one to two times a day • a daily multivitamin • for those who choose to drink, alcohol in moderation • red meat, white bread, potatoes, soda, and sweets only occasionally if at all.

It is true that breasts can induce sexual tension in men, but truer than that is the fact, that breasts are the primary and healthiest source of nutrition for the infant, so, if men can't use their higher mental faculty of self-restraint at the sight of breastfeeding at public places, then it's not the women who need to change their breastfeeding place, it's the men who need to work on their character.

St. Thomas thus detects a primary source of presumption in seeking genuinely good things, like human happiness on earth, as if we did not need divine grace to attain them; and in the hope that we can obtain God’s pardon and mercy without our confessing and repenting of sin.

So, in contrast to what you may have been led to believe, eating fat doesn’t make you fat. Insulin is the primary hormone that drives the storage of fat in the fat tissues. And insulin is released not in response to dietary fat, but in response to dietary glucose. And the primary source of glucose in the modern diet is grain.

If we make happiness our primary goal instead of our secondary goal, then we easily accomplish everything else we desire.

Reason must be our last judge and guide in everything.

Indeed, it would not be an exaggeration to state that all of modern philosophy constitutes reactions to and criticisms of Descartes’ Meditations.

In losing her he lost not merely his main source of companionship but also his primary adviser, whose observations he had found so useful in helping shape his own thinking.

Currying favor with special interests at the expense of the public good is a way for politicians to fund their campaigns and secure their future for when they leave government. It has been firmly enshrined as the primary source of money for politics since the Sherman Act did away with patronage. So long as politicians are able to tap special interests for these purposes, they will find ways to reward them with public policy—and they will do whatever it takes to protect the programs they have already put in place. What reformers really need to do first is attack the way the business of politics is conducted, rather than focusing on the products of that business. Then, and only then , will the cancer of cronyism be removed from the body politic.

June Singer points out, when a girl is growing up, it is not taken for granted, as it is with boys, that her life and needs will be primary, that she will have access to places of authority and power like her brothers or father. What is taken for granted is that she will find her main source of fulfillment through her husband and family, that she will be secondary to them.35 A

The mind sees reality through the lens of māyā (that is, it sees things as fundamentally separate and differentiated) because its primary function is to produce discursive thought-forms, or vikalpas. Vikalpas are mental constructs or interpretive filters that divide up (vi-kḷp) the world into discrete chunks for analysis (e.g., “Dangerous to me or not?” “Source of food or not?” “Potential mate or not?”). This function of the mind was very useful and important in our evolution, but has led to a problematic situation in which our interpretive lenses are constantly interposed between awareness and the rest of reality, such that it’s very easy to mistake the lens for reality. (To be more precise, we take the modified image that appears in the lens or filter as being accurate, when in fact it’s distorted to an unknown degree, until you learn how to remove the lens, at least temporarily). This is one definition of the ‘unawake’ state or dreamstate.

We have still not recovered, in the West, from that act of primary alienation from the source of our earthly lives. No matter how sophisticated our technologies or how “secular” our lifestyles, we in the West, because our culture is so historically saturated with biblical imagery and worldview, still tend to be ruled by archetypal models of a male pastoral god whose power comes not from giving birth, or enhancing life, but from dominating and breeding cattle herds as a sign of egoistic individual wealth. And dominating women as unclean but profitable cows, as well. The

If you're anything like me, you don't make up your mind about important issues by doing original research, pounding over primary sources and coming to your own conclusions; you listen to people who claim to know what they're talking about - "experts" - and try to determine which of them is more credible. You do your best to gauge who's authentically well-informed and unbiased, who has an agenda and what it is - who's a corporate flack, a partisan hack, or a wacko. I believe that global warming is real and anthropogenic not because I've personally studied Antarctic ice core samples or run my own computer climate models, but because all the people who support the theory are climatologists with no evident investment in the issue, and all the people who dismiss it as alarmist claptrap are shills of the petro-chemical industry or just seem to like debunking things, from the Holocaust to the moon landing. We put our trust - our votes, our money, sometimes our lives - in someone else's authority. In other words, most of us decide not what to believe but whom to believe. And I say believe because for most people, such decisions are matters of faith rather than reason.

Orange County became known, to a large degree thanks to Hoiles himself, as “nut country,” the hotbed of the rightest of the right wing, the source of Barry Goldwater’s primary victory in California in 1964.

an emerging racial imagery crisis for Europeans. The Europeans could not enslave a race that they also felt was one of the primary sources of the rise of their own civilization. A psychological shift occurred. Soon Blacks were psychologically erased from Egyptian history as anything other than slaves. Blacks were “scientifically” lowered to the level of simpleton, sensuous, inferior, brutish, bodily, and so on and so forth, and therefore “naturally” suited to slavery.

For a Catholic understanding of the faith there is no reason why the basic concern of Evangelical Christianity as it comes to expression in the three “only's” should have no place in the Catholic Church. Accepted as basic and ultimate formulas of Christianity, they do not have to lead a person out of the Catholic Church. . . . They can call the attention of the Catholic church again and again to the fact that grace alone and faith alone really are what saves, and that with all our maneuvering through the history of dogma and the teaching office, we Catholic Christians must find our way back to the sources again and again, back to the primary origins of Holy Scripture and all the more so of the Holy Spirit.

The more she sees him as the primary source of her good feelings, the more she will need him to be the center of her life. Remember, the misogynist's jealousy and possessiveness have already seriously limited her world, which further enhances his importance to her. It is a vicious cycle. The more dependent she becomes, the more important he becomes. The more important he is, the more she is willing to give up for him, so that there is less left in her life that is free of him.

Thomas Jefferson once wrote that “whenever the people are well-informed, they can be trusted with their own government; that, whenever things get so far wrong as to attract their notice, they may be relied on to set them right.” He also said: “If a nation expects to be ignorant and free, in a state of civilization, it expects what never was and never will be.” But we are right now in a period of great vulnerability. As noted earlier, when television became the primary source of information in the United States, the “marketplace of ideas” changed radically. Most communication was in only one direction, with a sharp decline in participatory democracy. During this period of vulnerability for American democracy—while traditional television is still the dominant source of information and before the Internet is sufficiently developed and secured as an independent, neutral medium—there are other steps that can and should be taken to foster more connectivity in our self-government.

There is absolutely nothing divine about the Shariah and in no way can it possibly be considered fixed and infallible. The argument that the Shariah derives its divine nature from its first and primary source, the Quran, falls flat when one recognizes that the Quran, unlike the Torah, is not a book of laws. The Quran is God’s direct self-revelation to humanity. Certainly, it contains the moral framework for living a holy and righteous life as a Muslim. But it was never meant to function as a legal code, which is precisely why scholars had to rely so heavily on extra-Quranic sources like ijma (consensus), qiyas (analogy), istislah (which refers to the common good of the people), and ijtihad (independent juristic reasoning)—all of them, by definition, reliant on human judgment and historical context—in order to construct the Shariah in the first place. To say the Shariah is divine because the Quran is divine is akin to arguing that water and wine are the same, since water is a primary ingredient in wine.

Richard Campbell Gansey III, Ronan's oldest friend, was in the country for the wedding, and so was Blue Sargent. They had just graduated from the same sociology program with two very different concentrations. Both of them were very excited to talk about what they had studied to anyone who would listen, but no one except for each other was very excited to hear about it. Some something trenches something something artifacts something something secret doors something something trees something something primary sources.

One of the primary purposes of this book is to so elucidate the differences between consciousness and mind that the reader will immediately begin noticing when they are tuned to mind, which is the source of suffering, and in so realizing, choose to tune to consciousness instead.

Descartes does not champion induction, and, although he advances the corpuscularian or mechanical philosophy to the extent that he reduces physical objects to matter in motion, he makes it clear that he does not accept the reality of atoms as ultimate indivisible constituents of

emotional labor isn’t just a wellspring of frustrating domestic gripes, but rather a primary source of systemic issues that touch every arena of our lives, in damaging ways that make clear the pervasive sexism in our culture. The deep social expectation that women will shoulder the exhausting mental and emotional work at home—a type of labor that goes largely unnoticed by those it benefits most—has made it all too easy for such insidious expectations to follow us into the world, as we step gingerly through a culture that has left us little choice in the matter.

In other words, carbs can be seen as a far dirtier fuel than fats. When you adopt a high-fat, low-carb diet and make the switch to burning fat and ketones for fuel instead of glucose, your mitochondria’s exposure to oxidative damage drops by as much as 30 to 40 percent compared to when your primary source of fuel is sugar, as is typical in American diets today. This means that when you are “fat adapted”—that is, when you have made the transition to burning fat for fuel—your mitochondrial DNA, cell membranes, and protein can remain stronger, healthier, and more resilient. In order

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

Compounding the problem of insufficient information is the problem of bad information. Children believe in things like Santa Claus and the tooth fairy not because they are particularly credulous but for the same reasons the rest of us believe our beliefs. Their information about these phenomena comes from trusted sources (typically, their parents) and is often supported by physical evidence (cookie crumbs by the chimney, quarters under the pillow). It isn’t the kids’ fault that the evidence is fabricated and that their sources mislead them. Nor is it their fault that their primary community, outside of their family, generally consists of other children, who tend to be equally ill-informed.

OPEN YOURSELF TO SERENDIPITY Chance encounters can also provide enormous benefits for your projects—and your life. Being friendly while standing in line for coffee at a conference might lead to a conversation, a business card exchange, and the first investment in your company a few months later. The person sitting next to you at a concert who chats you up during intermission might end up becoming your largest customer. Or, two strangers sitting in a nail salon exchanging stories about their families might lead to a blind date, which might lead to a marriage. (This is how I met my wife. Lucky for me, neither stranger had a smartphone, so they resorted to matchmaking.) I am consistently humbled and amazed by just how much creation and realization is the product of serendipity. Of course, these chance opportunities must be noticed and pursued for them to have any value. It makes you wonder how much we regularly miss. As we tune in to our devices during every moment of transition, we are letting the incredible potential of serendipity pass us by. The greatest value of any experience is often found in its seams. The primary benefits of a conference often have nothing to do with what happens onstage. The true reward of a trip to the nail salon may be more than the manicure. When you value the power of serendipity, you start noticing it at work right away. Try leaving the smartphone in your pocket the next time you’re in line or in a crowd. Notice one source of unexpected value on every such occasion. Develop the discipline to allow for serendipity.

Consider the fact that we care deeply about what happens to the world after we die. If self-interests were the primary source of meaning in life, then it wouldn’t matter to people if an hour after their death everyone they know were to be wiped from the face of the earth. Yet, it matters greatly to most people. We feel that such an occurrence would make our lives meaningless. The only way death is not meaningless is to see yourself as part of something greater; a family, a community, a society. If you don’t, mortality is only a horror, but if you do, it is not. Loyalty, said Royce, solves the paradox of our ordinary existence, by showing us outside of ourselves the cause which is to be served, and inside of ourselves, the will which delights to do this service, and is not thwarted, but enriched and expressed in such service… Above the level of self-actualization in Maslow’s hierarchy of needs, they suggest the existence in people of a transcendent desire to see and help other beings achieve their potential. As our time winds down, we all seek comfort in simple pleasures; companionship, everyday routines, the taste of good food, the warmth of sunlight on our faces. We become less interested in the awards of achieving and accumulating and more interested in the rewards of simply being. Yet, while we may feel less ambitious, we also have become concerned for our legacy, and we have a deep need to identify purposes outside ourselves that make living feel meaningful and worthwhile. In the end, people don’t view their life as merely the average of all of its moments, which after all is mostly nothing much, plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments; the ones where something happens. Measurements of people’s minute by minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self, which is absorbed in the moment, your remembering self is attempting to recognize not only the peaks of joy and valleys of misery, but also how the story works out as a whole. That is profoundly affected by how things ultimately turn out.

The essence of the Revolution is to abolish the attainment of unqualified power of man over man either by vote-getting, money-pressure or crude terror. The Revolution repudiates profit or terror altogether as methods of human intercourse. It turns the attention of men and women back from a frantic and futile struggle for the means of power, a struggle against our primary social instincts, to an innate urgency to make and to a beneficial competition for preeminence in social service. It recalls man to a clean and creative life from the entanglements and perversion of secondary issues into which he has fallen. It replaces property and official authority by the compelling prestige of sound achievement. Eminent service remains the only source of influence left in the world . . .

What, then, would it mean to imagine a system in which punishment is not allowed to become the source of corporate profit? How can we imagine a society in which race and class are not primary determinants of punishment? Or one in which punishment itself is no longer the central concern in the making of justice? An abolitionist approach that seeks to answer questions such as these would require us to imagine a constellation of alternative strategies and institutions, with the ultimate aim of removing the prison from the social and ideological landscapes of our society. In other words, we would not be looking for prisonlike substitutes for the prison, such as house arrest safeguarded by electronic surveillance bracelets. Rather, positing decarceration as our overarching strategy, we would try to envision a continuum of alternatives to imprisonment—demilitarization of schools, revitalization of education at all levels, a health system that provides free physical and mental care to all, and a justice system based on reparation and reconciliation rather than retribution and vengeance. The creation of new institutions that lay claim to the space now occupied by the prison can eventually start to crowd out the prison so that it would inhabit increasingly smaller areas of our social and psychic landscape. Schools can therefore be seen as the most powerful alternative to jails and prisons. Unless the current structures of violence are eliminated from schools in impoverished communities of color—including the presence of armed security guards and police—and unless schools become places that encourage the joy of learning, these schools will remain the major conduits to prisons. The alternative would be to transform schools into vehicles for decarceration.

In his famous book Man’s Search for Meaning, Viktor Frankl writes, “Man’s search for meaning is the primary motivation in his life.” He quotes Nietzsche’s words, “He who has a why to live for can bear with almost any how.” But then Frankl made a crucial, helpful point: It’s fruitless to try to think in the abstract about what life in general means. The meaning of one’s life is only discernible within the specific circumstances of one’s own specific life. In the concentration camp, he writes, “We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and right conduct.

Radical Enlightenment, then, was the primary intellectual source of the dynamic rhetoric of democratic egalitarianism propagated during the twenty years before 1789 by the numerous disciples of Diderot, Helvétius, and d’Holbach, most obviously Mirabeau, Brissot, Condorcet, Cerisier, Raynal, Maréchal, Cloots, and Volney, besides Jefferson, Paine, Priestley, and Price, but also including numerous other British, American, Dutch, and German as well as French writers.

I belong to myself. Always. Eternally. Without question. My own safe house. My own sheltered harbor. I am my own solid ground. I am the lighthouse beacon. I call the ships safely home from sea. I am the North Star and the compass. I am my own port in the wildest storm. I am the spell caster and the spell breaker. I am a witch of alchemy and transformation. I am the pages in the grimoire of knowledge, I am the source of all the magic ever known. I am the kiss that wakes us all from slumber. I am the white horse knight in shining armor. I am my own happily ever after fairytale godmother. I am my own rest stop on the longest journey of living. The final destination on every treasure map I will ever need. I am my own primary relationship, my own till death do us part. I am my own center and saving grace, my own best-kept secret. I am the lineage of wisdom itself, the home of my own belonging. I am my own. And my own. And always my own.

So it came to pass that humans are forever conflicted by their prehistory of multilevel selection. They are suspended in unstable and constantly changing positions between the two extreme forces that created us. We are unlikely to yield completely to either force as the ideal solution to our social and political turmoil. To give in completely to the instinctual urgings born from individual selection would be to dissolve society. At the opposite extreme, to surrender to the urgings born from group selection would turn us into angelic robots--the outsized equivalent of ants. The external conflict is not God's test of humanity. It is not a machination of Satan. It is just the way things worked out. The conflict might be the only way in the entire Universe that human-level intelligence and social organization can evolve. We will find a way eventually to live with our inborn turmoil, and perhaps find pleasure in viewing it as the primary source of our creativity.

In accepting as two primary texts, Singer's Animal Liberation and Regan's The Case for Animal Rights--texts that valorize rationality--the animal defense movement reiterates a patriarchal disavowal of emotions as having a legitimate role in theory making. The problem is that while on the one hand it articulates positions against animal suffering, on the other hand animal rights theory dispenses with the idea that caring about and emotionally responding to this suffering can be appropriate sources of knowledge. Emotions and theory are related. One does not have to eviscerate theory of emotional content and reflection to present legitimate theory. Nor does the presence of emotional content and reflection eradicate or militate against thinking theoretically. By disavowing emotional responses, two major texts of animal defense close off the intellectual space for recognizing the role of emotions in knowledge and therefore theory making. As the issue of caring about suffering is problematized, difficulties with animal rights per se become apparent. Without a gender analysis, several important issues that accompany a focus on suffering are neglected, to the detriment of the movement. Animal rights theory offers a legitimating language for animal defense without acknowledging the indebtedness of the rights-holder to caring relationships. Nor does it provide models for theoretically engaging with our own emotional responses, since emotions are seen as untrustworthy. Because the animal advocacy movement has failed to incorporate an understanding of caring as a motivation for so many animal defense activists, and because it has not addressed the gendered nature of caring--that it is woman's duty to provide service to others, while it is men's choice--it has not addressed adequately the implications that a disproportionate number of activists are women motivated because they care about animal suffering. Animal rights theory that disowns or ignores emotions mirrors on the theoretical level the gendered emotional responses inherent in a patriarchal society. In this culture, women are supposed to do the emotional work for heterosexual intimate relationships: 'a man will come to expect that a woman's role in his life is to take care of his feelings and alleviate the discomfort involved in feeling.' At the cultural level, this may mean that women are doing the emotional work for the animal defense movement. And this emotional work takes place in the context of our own oppression.

When we are born, and as we pass through childhood, adolescence, and the stages of adulthood, we are designed to anticipate a certain quality of welcome, engagement, touch, and reflection. In short, we expect what our deep-time ancestors experienced as their birthright, namely, the container of the village. We are born expecting a rich and sensuous relationship with the earth and communal rituals of celebration, grief, and healing that keep us in connection with the sacred. As T. S. Eliot wrote in The Waste Land “Once upon a time, we knew the world from birth.” This is our inheritance, our birthright, which has been lost and abandoned. The absence of these requirements haunts us, even if we can’t give them a name, and we feel their loss as an ache, a vague sadness that settles over us like a fog. This lack is simultaneously one of the primary sources of our grief and one of the reasons we find it difficult to grieve. On some level, we are waiting for the village to appear so we can fully acknowledge our sorrows.

for ordinary African Americans, coping with hegemonic gender ideology can be so demanding that generating alternatives can seem virtually impossible. But the importance of this task cannot be underestimated because African American survival may depend on it. One important task lies in rejecting dominant gender ideology, in particular, its use of the thesis of "weak men, strong women" as a source of Black social control. Because hegemonic masculinity equates strength with dominance, an antiracist politics must challenge this connection. Within this project, the fundamental premise of any progressive Black gender ideology is that it cannot be based on someone else's subordination. This means that definitions of Black masculinity that rely on the subordination of Black women, poor people, children, LGBT people, or anyone else become invalid. Definitions of Black femininity that do not challenge relations of sexism, economic exploitation, age, heterosexism, and other markers of social inequality also become suspect. Rather than trying to be strong within existing gender ideology, the task lies in rejecting a gender ideology that measures masculinity and femininity using gendered definitions of strength. In this endeavor to craft a more progressive Black gender ideology, African American men and women face similar yet distinctive challenges. The task for African American men lies in developing new definitions of masculinity that uncouple strength from its close ties to male dominance. Good Black men need not rule their families with an iron hand, assault one another, pursue endless booty calls, and always seem to be "in control" in order to avoid the sigma of weakness. The task for African American women lies in redefining strength in ways that simultaneously enable Black women to reclaim historical sources of female power, yet reject the exploitation that has often accompanied that power. Good Black women need not be stoic mules whose primary release from work and responsibility comes once a week on Sunday morning. New definitions of strength would enable Black men and women alike to be seen as needing and worthy of one another's help and support without being stigmatized as either overly weak or unnaturally strong.

The conditions that breed a disorganized attachment adaptation are not specific to CNM by any means, but I have seen a variation that is unique to CNM. There can be something very disorienting that happens for some new CNM couples who were first monogamous together and were accustomed to being each other’s main source of comfort, support and relief from distress. As the relationship opens, a partner’s actions with other people (even ethical ones that were agreed upon) can become a source of distress and pose an emotional threat. Everything that this person is doing with other people can become a source of intense fear and insecurity for their pre-existing partner, catapulting them into the paradoxical disorganized dilemma of wanting comfort and safety from the very same person who is triggering their threat response. Again, the partner may be doing exactly what the couple consented to and acting within their negotiated agreements, but for the pre-existing partner, their primary attachment figure being away, unavailable and potentially sharing levels of intimacy with another person registers as a debilitating threat in the nervous system. As someone in this situation simultaneously wants to move towards and away from one’s partner, the very foundation of their relationship and attachment system can begin to shudder, and people can begin acting out in ways that are destructive to each other and the relationship. When this happens, I recommend working with a professional to re-establish inner and outer safety.

(and even all the forms of inanimate bodies) can be explained without the need of supposing for that purpose anything in their matter other than the motion, size, shape, and arrangement of its parts” (The World, Chapter 5). Accordingly, Descartes does not need substantial forms and does not explain mutation as change of form, whether substantial or accidental. He finds no forms other than the ones he has described quantitatively. For Descartes, the only motion is local motion; hence he states, “The philosophers also suppose several motions that they think can be accomplished without any body changing place…. As for me, I know of none except the one which is easiest to conceive …, the motion by which bodies pass from one place to another” (The World, Chapter 7).

In losing her he lost not merely his main source of companionship but also his primary adviser, whose observations he had found so useful in helping shape his own thinking. The White House became for him a lonely place, haunted not by the ghost of Lincoln, as some White House servants believed, but by memories of Ellen. For a time his grief seemed incapacitating. His physician and frequent golf companion, Dr. Cary Grayson, grew concerned. “For several days he has not been well,” Grayson wrote, on August 25, 1914, in a letter to a friend, Edith Bolling Galt. “I persuaded him yesterday to remain in bed during the forenoon. When I went to see him, tears were streaming down his face. It was a heart-breaking scene, a sadder picture no one could imagine. A great man with his heart torn out.

Since our civilization is irreversibly dependent on electronics, abolition of EMR is out of the question. However, as a first step toward averting disaster, we must halt the introduction of new sources of electromagnetic energy while we investigate the biohazards of those we already have with a completeness and honesty that have so far been in short supply. New sources must be allowed only after their risks have been evaluated on the basis of the knowledge acquired in such a moratorium. 
With an adequately funded research program, the moratorium need last no more than five years, and the ensuing changes could almost certainly be performed without major economic trauma. It seems possible that a different power frequency—say 400 hertz instead of 60—might prove much safer. Burying power lines and providing them with grounded shields would reduce the electric fields around them, and magnetic shielding is also feasible. 
A major part of the safety changes would consist of energy-efficiency reforms that would benefit the economy in the long run. These new directions would have been taken years ago but for the opposition of power companies concerned with their short-term profits, and a government unwilling to challenge them. It is possible to redesign many appliances and communications devices so they use far less energy. The entire power supply could be decentralized by feeding electricity from renewable sources (wind, flowing water, sunlight, georhermal and ocean thermal energy conversion, and so forth) into local distribution nets. This would greatly decrease hazards by reducing the voltages and amperages required. Ultimately, most EMR hazards could be eliminated by the development of efficient photoelectric converters to be used as the primary power source at each point of consumption. The changeover would even pay for itself, as the loss factors of long-distance power transmission—not to mention the astronomical costs of building and decommissioning short-lived nuclear power plants—were eliminated. Safety need not imply giving up our beneficial machines. 
Obviously, given the present technomilitary control of society in most parts of the world, such sane efficiency will be immensely difficult to achieve. Nevertheless, we must try. Electromagnetic energy presents us with the same imperative as nuclear energy: Our survival depends on the ability of upright scientists and other people of goodwill to break the military-industrial death grip on our policy-making institutions.

When our e-motions are not mirrored and named, we lose contact with one of our vital human powers. Parents who are out of touch with their own emotions cannot model those emotions for their children. They are out of touch and shut down. They are psychically numb. They are not even aware of what they are feeling. Their children have to unconsciously carry their feelings for them. I cannot overemphasize the damage that occurs when our emotions are shame bound. Modern neuroscientists like Joseph Le Doux, Allen N. Shore and Diana Fosha have presented compelling evidence that our true sense of self is based on our authentic core feelings. Silvan Tompkins has shown that our feelings are the primary motivating source in our lives. Without acknowledging our core feelings, we lose our sense of self. Our false selves are based on our survival skills. Our false selves are like the script for a play. The script tells us what feelings we should have. We learn to accept the scripted feelings as authentic. The denial of emotions is actually sanctified by our most sacred traditions of parenting rules. These rules especially shame children by denying emotions. Emotions are considered weak; I heard that throughout my childhood. “Emotions show weakness. Don’t be so emotional.

As Descartes said to his close correspondent, Marin Mersenne, “I may tell you, between ourselves, that these six Meditations contain all the foundations of my physics. But please do not tell people, for that might make it harder for supporters of Aristotle to approve of them. I hope that readers will gradually get used to my principles, and recognize their truth, before they notice that they destroy the principles of Aristotle” (18 January 1641). The Meditations attempts a complete intellectual revolution: the replacement of Aristotelian philosophy with a new philosophy in order to replace Aristotelian science with a new science. For a 17th-century Aristotelian, a body is matter informed by substantial and accidental forms, and change is explained by the gain or loss of such forms: in mutation by the acquisition of a substantial form, and in what Aristotelians would call true motion (that is, augmentation and diminution, alteration, or local motion) by the successive acquisition of places or of qualitative or quantitative forms. The mechanist program consisted in doing away with qualitative forms and reducing all changes to something mathematically quantifiable: matter in motion. As Descartes said in The World, not only the four qualities called heat, cold, moistness, and dryness, “but also all the others

The smoke stung at the corners of Uri’s eyes as he struggled to open them. He could hear the battle sounds all around him and smell the iron from the blood drenched warfare in the air. Much to his surprise, death had not yet claimed him. He could feel Raimie’s body under his own, no warmth came from him, however, and Uri feared the worse. Over his shoulder, he heard a large blast and the earth shook under him. The trackers had obviously followed someone through. There were hundreds of designated transportation locations as part of the evacuation drill. Absolutely nobody was allowed to transport directly to a primary facility for this exact reason. If a tracker were to follow your transportation signature to the next facility, the Guardians could be nearly wiped out in one night. The secrecy of the facilities and cloaking spells were key in their safety. Uri knew if he or Raimie had any chance of surviving, he needed to get clear of the fighting and find a healer. Attempting to sit up, he braced his weight on the earth just beside Raimie’s head. He quickly reconsidered as the unbearable pain shot through his side. Running his hand down to the source, he could feel the shaft of an arrow jutting out from his side; a warm wetness covered his fingertips. In the distance, Uri could hear someone crying out in agony, not a voice he recognized, yet the pain in it seemed all too familiar. Another blast rang out from behind him as Uri slumped to the ground, groaning in pain.

Since I can see no answer to these questions, I draw the following conclusions. This thing which I have called for convenience the Tao, and which others may call Natural Law or Traditional Morality or the First Principles of Practical Reason or the First Platitudes, is not one among a series of possible systems of value. It is the sole source of all value judgements. If it is rejected, all value is rejected. If any value is retained, it is retained. The effort to refute it and raise a new system of value in its place is self-contradictory. There has never been, and never will be, a radically new judgement of value in the history of the world. What purport to be new systems or (as they now call them) ‘ideologies’, all consist of fragments from the Tao itself, arbitrarily wrenched from their context in the whole and then swollen to madness in their isolation, yet still owing to the Tao and to it alone such validity as they possess. If my duty to my parents is a superstition, then so is my duty to posterity. If justice is a superstition, then so is my duty to my country or my race. If the pursuit of scientific knowledge is a real value, then so is conjugal fidelity. The rebellion of new ideologies against the Tao is a rebellion of the branches against the tree: if the rebels could succeed they would find that they had destroyed themselves. The human mind has no more power of inventing a new value than of imagining a new primary colour, or, indeed, of creating a new sun and a new sky for it to move in.

Smart Sexy Money is About Your Money As an accomplished entrepreneur with a history that spans more than fourteen years, Annette Wise is constantly looking for ways to give back to her community. Using enterprising efforts, she qualified for $125,000 in startup funding to develop a specialized residential facility that allows developmentally disabled adults to live in the community after almost a lifetime of living in a state institution. In doing so, she has provided steady employment in her community for the last thirteen years. After dedicating years to her residential facility, Annette began to see clearly the difficulty business owners face in planning for retirement successfully. Searching high and low to find answers, she took control of financial uncertainty and in less than 2 years, she became a Full Life Agent, licensed Registered Representative, Investment Advisor Representative and Limited Principal. Her focus is on building an extensive list of clients that depend on her for smart retirement guidance, thorough college planning, detailed business continuation, and business exit strategies. Clients have come to rely on Annette for insight on tax advantaged savings and retirement options. Annette’s primary goal is to help her clients understand more than just concepts, but to easily understand how money works, the consequences of their decisions and how they work in conjunction with their desires and goal. Ever the curious soul who is always up for a challenge, Annette is routinely resourceful at finding sensible means to a sometimes-challenging end. She believes in infinite possibilities as well as in sharing her knowledge with others. She is the go-to source for “Smart Wealth Solutions.” Among Annette’s proudest accomplishments are her two wonderful sons, Michael III and Matthew. As a single mom, they have been her inspiration and joy. She is forever grateful to the greatest brothers in the world- Andrew and Anthony Wise, for assistance in grooming them into amazing young men.

Government is a contrivance of human wisdom to provide for human wants," wrote Edmund Burke in his Reflections on the Revolution in France. In the original and primary sense of lacks or needs, wants tend to structure our vision of government's responsibilities. The quest for security - whether economic, physical, psychological, or military - brings a sense of urgency to politics and is one of the enduring sources of passion in policy controversies. Need is probably the most fundamental political claim. Even toddlers know that need carries more weight than desire or deservingness. They learn early to counter a rejected request by pleading, "I need it." To claim need is to claim that one should be given the resources or help because they are essential. Of course, this raises the question "essential for what?" In conflicts over security, the central issues are what kind of security government should attempt to provide; what kinds of needs it should attempt to meet; and how the burdens of making security a collective responsibility should be distributed. Just as most people are all for equity and efficiency in the abstract, most people believe that society should help individuals and families when they are in dire need. But beneath this consensus is a turbulent and intense conflict over how to distinguish need from mere desire, and how to preserve a work - or - merit based system of economic distribution in the face of distribution according to need. Defining need for purposes of public programs become much an exercise like defining equity and efficiency. People try to portray their needs as being objective, and policymakers seek to portray their program criteria as objective, in order to put programs beyond political dispute. As with equity and efficiency, there are certain recurring strategies of argument that can be used to expand or contract a needs claim. In defense policy, relative need is far more important than absolute. Our sense of national security (and hence our need for weapons) depends entirely on comparison with the countries we perceive as enemies. And here Keynes is probably right: The need for weapons can only be satisfied by feeling superior to "them." Thus, it doesn't matter how many people our warheads can kill or how many cities they can destroy. What matters is what retaliatory capacity we have left after an attack by the other side, or whether our capacity to sustain an offense is greater than their capacity to destroy it. The paradox of nuclear weapons is that the more security we gain in terms of absolute capability (i.e., kill potential), the more insecure we make ourselves with respect to the consequences of nuclear explosions. We gain superiority only by producing weapons we ourselves are terrified to use.

Thus polyvictimization or complex trauma are "developmentally adverse interpersonal traumas" (Ford, 2005) because they place the victim at risk not only for recurrent stress and psychophysiological arousal (e.g., PTSD, other anxiety disorders, depression) but also for interruptions and breakdowns in healthy psychobiological, psychological, and social development. Complex trauma not only involves shock, fear, terror, or powerlessness (either short or long term) but also, more fundamentally, constitutes a violation of the immature self and the challenge to the development of a positive and secure self, as major psychic energy is directed toward survival and defense rather than toward learning and personal development (Ford, 2009b, 2009c). Moreover, it may influence the brain's very development, structure, and functioning in both the short and long term (Lanius et al., 2010; Schore, 2009). Complex trauma often forces the child victim to substitute automatic survival tactics for adaptive self-regulation, starting at the most basic level of physical reactions (e.g., intense states of hyperarousal/agitation or hypoarousal/immobility) and behavioral (e.g., aggressive or passive/avoidant responses) that can become so automatic and habitual that the child's emotional and cognitive development are derailed or distorted. What is more, self-integrity is profoundly shaken, as the child victim incorporates the "lessons of abuse" into a view of him or herself as bad, inadequate, disgusting, contaminated and deserving of mistreatment and neglect. Such misattributions and related schema about self and others are some of the most common and robust cognitive and assumptive consequences of chronic childhood abuse (as well as other forms of interpersonal trauma) and are especially debilitating to healthy development and relationships (Cole & Putnam, 1992; McCann & Pearlman, 1992). Because the violation occurs in an interpersonal context that carries profound significance for personal development, relationships become suspect and a source of threat and fear rather than of safety and nurturance. In vulnerable children, complex trauma causes compromised attachment security, self-integrity and ultimately self-regulation. Thus it constitutes a threat not only to physical but also to psychological survival - to the development of the self and the capacity to regulate emotions (Arnold & Fisch, 2011). For example, emotional abuse by an adult caregiver that involves systematic disparagement, blame and shame of a child ("You worthless piece of s-t"; "You shouldn't have been born"; "You are the source of all of my problems"; "I should have aborted you"; "If you don't like what I tell you, you can go hang yourself") but does not involve sexual or physical violation or life threat is nevertheless psychologically damaging. Such bullying and antipathy on the part of a primary caregiver or other family members, in addition to maltreatment and role reversals that are found in many dysfunctional families, lead to severe psychobiological dysregulation and reactivity (Teicher, Samson, Polcari, & McGreenery, 2006).

Here we introduce the nation's first great communications monopolist, whose reign provides history's first lesson in the power and peril of concentrated control over the flow of information. Western Union's man was one Rutherford B. Hates, an obscure Ohio politician described by a contemporary journalist as "a third rate nonentity." But the firm and its partner newswire, the Associated Press, wanted Hayes in office, for several reasons. Hayes was a close friend of William Henry Smith, a former politician who was now the key political operator at the Associated Press. More generally, since the Civil War, the Republican Party and the telegraph industry had enjoyed a special relationship, in part because much of what were eventually Western Union's lines were built by the Union Army. So making Hayes president was the goal, but how was the telegram in Reid's hand key to achieving it? The media and communications industries are regularly accused of trying to influence politics, but what went on in the 1870s was of a wholly different order from anything we could imagine today. At the time, Western Union was the exclusive owner of the nationwide telegraph network, and the sizable Associated Press was the unique source for "instant" national or European news. (It's later competitor, the United Press, which would be founded on the U.S. Post Office's new telegraph lines, did not yet exist.) The Associated Press took advantage of its economies of scale to produce millions of lines of copy a year and, apart from local news, its product was the mainstay of many American newspapers. With the common law notion of "common carriage" deemed inapplicable, and the latter day concept of "net neutrality" not yet imagined, Western Union carried Associated Press reports exclusively. Working closely with the Republican Party and avowedly Republican papers like The New York Times (the ideal of an unbiased press would not be established for some time, and the minting of the Time's liberal bona fides would take longer still), they did what they could to throw the election to Hayes. It was easy: the AP ran story after story about what an honest man Hayes was, what a good governor he had been, or just whatever he happened to be doing that day. It omitted any scandals related to Hayes, and it declined to run positive stories about his rivals (James Blaine in the primary, Samuel Tilden in the general). But beyond routine favoritism, late that Election Day Western Union offered the Hayes campaign a secret weapon that would come to light only much later. Hayes, far from being the front-runner, had gained the Republican nomination only on the seventh ballot. But as the polls closed his persistence appeared a waste of time, for Tilden, the Democrat, held a clear advantage in the popular vote (by a margin of over 250,000) and seemed headed for victory according to most early returns; by some accounts Hayes privately conceded defeat. But late that night, Reid, the New York Times editor, alerted the Republican Party that the Democrats, despite extensive intimidation of Republican supporters, remained unsure of their victory in the South. The GOP sent some telegrams of its own to the Republican governors in the South with special instructions for manipulating state electoral commissions. As a result the Hayes campaign abruptly claimed victory, resulting in an electoral dispute that would make Bush v. Gore seem a garden party. After a few brutal months, the Democrats relented, allowing Hayes the presidency — in exchange, most historians believe, for the removal of federal troops from the South, effectively ending Reconstruction. The full history of the 1876 election is complex, and the power of th