Privacy Matters Quotes

blindness is a private matter between a person and the eyes with which he or she was born.

Eventually all things are known. And few matter.

But the things is, you see, that two people can never actually become one no matter how close they are. And it would not be desirable even if it were possible. What would happen when one of them died? It would leave the other as a half a person, and that would be a dreadful thing. We must each be a whole person and therefore we each need some privacy to be alone with ourselves and our own feelings.

Some might say that one’s faith is a private matter and should not be spoken of so publicly. They might assert this in public, but what do they really think in their hearts? The fact is, those who say such things usually don’t even have a concern for faith in the privacy of their interior lives.

Having placed in my mouth sufficient bread for three minutes' chewing, I withdrew my powers of sensual perception and retired into the privacy of my mind, my eyes and face assuming a vacant and preoccupied expression. I reflected on the subject of my spare-time literary activities. One Beginning and one ending for a book was a thing I did not agree with. A good book may have three openings entirely dissimilar and inter-related only in the prescience of the author, or for that matter one hundred times as many endings.

You can't imagine fame. You can only ever see it from an outsider and comment on it with the rueful wisdom of a non participant. When it happens to you, it doesn't matter what age or how, it is a very steep learning curve. The imprtanot thing to realize in all of it is that life is short, to protect the ones you love, and not expose yourself to too much abuse or narcissistic reflection gazing and move on. If fame affords me the type of ability to do the kind of work I'm being offered, who am I to complain about the downsides. It's all relative. And this are obviously very high class problems. The way privacy becomes an every shrinking island is inevitable but also manageable and it doesn't necessary have to get that way...

Because instant and credible information has to be given, it becomes necessary to resort to guesswork, rumors and suppositions to fill in the voids, and none of them will ever be rectified, they will stay on in the readers' memory. How many hasty, immature, superficial and misleading judgments are expressed every day, confusing readers, without any verification. The press can both simulate public opinion and miseducate it. Thus we may see terrorists heroized, or secret matters, pertaining to one's nation's defense, publicly revealed, or we may witness shameless intrusion on the privacy of well-known people under the slogan: "everyone is entitled to know everything." But this is a false slogan, characteristic of a false era: people also have the right not to know, and it is a much more valuable one. The right not to have their divine souls stuffed with gossip, nonsense, vain talk. A person who works and leads a meaningful life does not need this excessive burdening flow of information.

The National Security Agency’s capability at any time could be turned around on the American people, and no American would have any privacy left, such is the capability to monitor everything: telephone conversations, telegrams, it doesn’t matter. There would be no place to hide. If a dictator ever took over, the N.S.A. could enable it to impose total tyranny, and there would be no way to fight back.

the politeness people extend as a matter of course to the bodies of men does not apply to those of women: Women have little physical privacy. Each change or weight fluctuation is publicly observed, judged, and discussed.

For if we are observed in all matters, we are constantly under threat of correction, judgment, criticism, even plagiarism of our own uniqueness. We become children, fettered under watchful eyes, constantly fearful that — either now or in the uncertain future — patterns we leave behind will be brought back to implicate us, by whatever authority has now become focused upon our once-private and innocent acts. We lose our individuality, because everything we do is observable and recordable." [The Eternal Value of Privacy, May 18, 2006]

It’s not the public opinion of what you are that matters, but the private personality of who you are!

Somehow, for the most part, our parents and grandparents managed to disagree with their neighbors and still remain neighborly. And they usually did it from their front porches. Today, most of us don’t even have front porches. We have retreated to the backyard, where a single opinion can be isolated and enforced by a privacy fence.

Surely the Board knows what democracy is. It is the line that forms on the right. It is the don’t in Don’t Shove. It is the hole in the stuffed shirt through which the sawdust slowly trickles; it is the dent in the high hat. Democracy is the recurrent suspicion that more than half the people are right more than half the time. It is the feeling of privacy in the voting booths, the feeling of communion in the libraries, the feeling of vitality everywhere. Democracy is the score at the beginning of the ninth. It is an idea which hasn’t been disproved yet, a song the words of which have not gone bad. It’s the mustard on the hot dog and the cream in the rationed coffee. Democracy is a request from a War Board, in the middle of a morning in the middle of a war, wanting to know what democracy is.

What exactly did having needs mean, while he was on the subject? That Delaney needed to have sex? that she craved an orgasm? And if that were the case, why couldn't she just take care of the matter on her won in the privacy of her home without putting him through all this torture? Anything was preferable to the thought of her being with Jake.

Life cannot remain tolerable unless we learn to let each other alone in all matters that are not of immediate and obvious concern to the community. We must learn to respect each other’s privacy, and not to impose our moral standards upon each other. The Puritan imagines that his moral standard is THE moral standard; he does not realize that other ages and other countries, and even other groups in his own country, have moral standard different from his, to which they have as good a right as he has to his.

When you wrote it didn't matter if hysteria sometimes came up in your face and voice (unless, of course, you let it find its way into your "literary voice") because writing was done in merciful privacy and silence. Even if you were partly out of your mind it might turn out to be all right: you could try for control even harder than Blanche Dubois was said to have tried, and with luck you could still bring off a sense of order and sanity on the page for the reader. Reading, after all, was a thing done in privacy and silence too.

Another big lesson I learned in my reporting was that people need to know they matter more than they need their privacy.

There came a time, however, when death ceased to be the enforcer of finitude and began to look, instead, like the last opportunity for radical transformation, the only plausible portal to the infinite. But to be seen as the finite carcass in a sea of blood and bone chips and gray matter-- to inflict that version of himself on other people-- was a violation of privacy so profound it seemed it would outlive him. He was also afraid that it might hurt. And there was a very important question that he still wanted answered. His children were coming, Gary and Denise and maybe even Chip, his intellectual son. It was possible that Chip, if he came, could answer the very important question. And the question was: The question was:

And they were going to end up in bed. It was just a matter of finding the right time and a half hour of privacy.

Imagine how safe it would feel to know that no one could ever commit a crime of violence and go unnoticed, ever again. Imagine what it would mean to us to know – know for certain – that the plane or the bus we’re travelling on is properly maintained, that the teacher who looks after our children doesn’t have ugly secrets. All it would cost is our privacy, and to be honest who really cares about that? What secrets would you need to keep from a mathematical construct without a heart? From a card index? Why would it matter? And there couldn’t be any abuse of the system, because the system would be built not to allow it. It’s the pathway we’re taking now, that we’ve been on for a while.

The shameless people, who work in the so-called credible agencies, some of them, are the same group people, who rape innocent children. Does anyone focus on that issue; it is also the matter of honour, dignity, moral values and privacy?

When I get over the shock, I feel horrible. Not because of him, because of me. I’m out here searching through his things because I couldn’t control myself. Because I couldn’t get this cigarette out of my mind, so I searched until I found proof and it doesn’t matter that I had to invade his privacy. I did it anyway.

Did you take me here so we'd relax, or so we'd be on safe ground because we're among lots and lots of people?" He set down his glass, folding his hands on the table and leaning forward. "I took you here because the food and the sangria are great, and because it's far away from offices and hospitals. As for safe ground, I told you, there is none." His voice lowered, took on a rough, provocative quality that sent shivers up her spine. "The crowd's irrelevant. The setting's irrelevant. I want you no matter where we are and no matter who we're with. I think you know that. What I want to do with you can't be done in a restaurant—any restaurant, busy or quiet. It requires total privacy, long uninterrupted hours, and a very big bed." He paused. "Actually, the bed is optional. I could improvise.

The United States government has perfected a technological capability that enables us to monitor the messages that go through the air.… That capability at any time could be turned around on the American people, and no American would have any privacy left, such is the capability to monitor everything—telephone conversations, telegrams, it doesn’t matter. There would be no place to hide. —Senator Frank Church, Chair, Senate Select Committee to Study Governmental Operations with Respect to Intelligence Activities, 1975

unbelievably, even Charlie —had come from moments of privacy with red eyes. Piper had cried the most, and openly. But it wasn’t loss she saw on Cameron’s face now. It was something worse. “They let us go,” he said. “They almost killed us back at Little Cottonwood, but then they had their time to cool off, and now they’re just watching again. They won’t hurt us. No matter what we do, we’re free to be slaves.” “We don’t know that,” Andreus said. Cameron’s eyes went to the warlord then to Charlie before they settled on Piper. When he spoke, Piper

My home should calm me and energize me. It should be a comforting, quiet refuge and a place of excitement and possibility. It should call to my mind the past, the present, and the future. It should be a snuggery of privacy and reflection, but also a gathering place that strengthened my engagement with other people. By making me feel safe, it should embolden me to take risks. I wanted a feeling of home so strong that no matter where I went, I would take that feeling with me; at the same time, I wanted to find adventure without leaving my apartment.

During the campaign of 2016, we took a step toward totalitarianism without even noticing by accepting as normal the violation of electronic privacy. Whether it is done by American or Russian intelligence agencies, or for that matter by any institution, the theft, discussion, or publication of personal communications destroys a basic foundation of our rights. If we have no control over who reads what and when, we have no ability to act in the present or plan for the future. Whoever can pierce your privacy can humiliate you and disrupt your relationships at will.

It is not we as individuals, then, who must bend uncomfortably around the institution of marriage; rather it is the institution of marriage that has to bend uncomfortably around US. Because "they" (the powers that be) have never been entirely able to stop "us" (two people) from connecting our lives together and creating a secret world of our own. And so "they" eventually have no choice but to legally permit "us" to marry, in some shape or form, no matter how restrictive their ordinaces may appear. (...) So perhaps I've had this story deliciously backwards the whole time. To somehow suggest that society invented marriage, and then forced human beings to bond with each other, is perhaps absurd. It's like suggesting that society invented dentists, and then forced people to grow teeth. WE invented marriage. Couples invented marriage. We also invented divorce, mind you. And we invented infidelity, too, as well as romantic misery. In fact, we invented the whole damn sloppy mess of love and intimacy and aversion and euphoria and failure. But most importantly of all, most subversively of all, most stubbornly of all, we invented privacy.

The art of maintaining a good relationship can be compared to sitting by a fireplace. If we sit too close for too long, we become hot and possibly burned. If we sit too far away, we cannot feel the warmth. Similarly, no matter how well we get along with someone, if we stick too close without building in some personal space, we soon feel trapped and burned out. It is easy to take the relationship for granted and feel resentful about not having enough privacy and independence. On the other hand, if we put in too little effort to stay in touch with friends and family, we can’t feel the warmth of their love. Striking a balance is key.

The emergence of society—the rise of housekeeping, its activities, problems, and organizational devices—from the shadowy interior of the household into the light of the public sphere, has not only blurred the old borderline between private and political, it has also changed almost beyond recognition the meaning of the two terms and their significance for the life of the individual and the citizen. Not only would we not agree with the Greeks that a life spent in the privacy of “one’s own” (idion), outside the world of the common, is “idiotic” by definition, or with the Romans to whom privacy offered but a temporary refuge from the business of the res publica; we call private today a sphere of intimacy whose beginnings we may be able to trace back to late Roman, though hardly to any period of Greek antiquity, but whose peculiar manifoldness and variety were certainly unknown to any period prior to the modern age. This is not merely a matter of shifted emphasis. In ancient feeling the privative trait of privacy, indicated in the word itself, was all-important; it meant literally a state of being deprived of something, and even of the highest and most human of man’s capacities. A man who lived only a private life, who like the slave was not permitted to enter the public realm, or like the barbarian had chosen not to establish such a realm, was not fully human. We no longer think primarily of deprivation when we use the word “privacy,” and this is partly due to the enormous enrichment of the private sphere through modern individualism. However, it seems even more important that modern privacy is at least as sharply opposed to the social realm—unknown to the ancients who considered its content a private matter—as it is to the political, properly speaking. The decisive historical fact is that modern privacy in its most relevant function, to shelter the intimate, was discovered as the opposite not of the political sphere but of the social, to which it is therefore more closely and authentically related. The

The insidious nature of government surveillance extends beyond the violation of privacy; it corrodes the foundations of trust essential for a healthy democracy. When citizens are constantly under the watchful eye of those in power, it creates an environment ripe for abuse and manipulation. The emotional toll is immeasurable, breeding a culture of fear and self-censorship as individuals navigate a world where every action is potentially scrutinized. Examples from history, such as the misuse of surveillance by authoritarian regimes, serve as stark warnings against the encroachment of unchecked power into the private lives of citizens. The unlawfulness of such surveillance is not just a legal matter but a moral imperative to safeguard the very essence of individual freedom.

I struggle with words. Never could express myself the way I wanted. My mind fights my mouth, and thoughts get stuck in my throat. Sometimes they stay stuck for seconds or even minutes. Some thoughts stay for years; some have stayed hidden all my life. As a child, I stuttered. What was inside couldn't get out. I'm still not real fluent. I don't know a lot of good words. If I were wrongfully accused of a crime, I'd have a tough time explaining my innocence. I'd stammer and stumble and choke up until the judge would throw me in jail. Words aren't my friends. Music is. Sounds, notes, rhythms. I talk through music. Maybe that's why I became a loner, someone who loves privacy and doesn't reveal himself too easily. My friendliness might fool you. Come into my dressing room and I'll shake your hand, pose for a picture, make polite small talk. I'll be as nice as I can, hoping you'll be nice to me. I'm genuinely happy to meet you and exchange a little warmth. I have pleasant acquaintances with thousands of people the world over. But few, if any, really know me. And that includes my own family. It's not that they don't want to; it's because I keep my feelings to myself. If you hurt me, chances are I won't tell you. I'll just move on. Moving on is my method of healing my hurt and, man, I've been moving on all my life. Now it's time to stop. This book is a place for me to pause and look back at who I was and what I became. As I write, I'm seventy hears old, and all the joy and hurts, small and large, that I've stored up inside me...well, I want to pull 'em out and put 'em on the page. When I've been described on other people's pages, I don't recognize myself. In my mind, no one has painted the real me. Writers have done their best, but writers have missed the nitty-gritty. Maybe because I've hidden myself, maybe because I'm not an easy guy to understand. Either way, I want to open up and leave a true account of who I am. When it comes to my own life, others may know the cold facts better than me. Scholars have told me to my face that I'm mixed up. I smile but don't argue. Truth is, cold facts don't tell the whole story. Reading this, some may accuse me of remembering wrong. That's okay, because I'm not writing a cold-blooded history. I'm writing a memory of my heart. That's the truth I'm after - following my feelings, no matter where they lead. I want to try to understand myself, hoping that you - my family, my friends, my fans - will understand me as well. This is a blues story. The blues are a simple music, and I'm a simple man. But the blues aren't a science; the blues can't be broken down like mathematics. The blues are a mystery, and mysteries are never as simple as they look.

But the private life of a black woman, to say nothing of the private life of a black man, cannot really be considered at all. To consider this forbidden privacy is to violate white privacy -- by destroying the white dream of the blacks; to make black privacy a black and private matter makes white privacy real, for the first time: which is, indeed, and with a vengeance, to endanger the stewardship of Rhodesia. The situation of the white heroine must never violate the white self-image. Her situation must always transcend the inexorability of the social setting, so that her innocence may be preserved: Grace Kelly, when she shoots to kill at the end of 'High Noon,' for example, does not become a murderess. But the situation of the black heroine, to say nothing of the black hero, must always be left at society's mercy: in order to justify white history and in order to indicate the essential validity of the black condition.

She compromised by stuffing all the shining mass loosely into a pink chenille net. The net matched her foaming mousseline gown, also the color of a pink seashell. Like all fashionably dressed women with unlimited means, Miranda had a special gown for every imaginable function. A walking costume could hardly be worn for midday dinner, still less for tea. A morning négligée, no matter how elaborately be-flounced and beribboned, might never appear after noon even in the privacy of the bedroom. This shell-pink gown had been contrived by the knowing modiste for one purpose only- the gratification of a husband's eye at just such an intimate supper party as Miranda was planning. Its graceful skirt belled but slightly over a petticoat stiffened with horsehair, the tight bodice was cut very low into a heart shape to show the swell of the white breasts. The only trimming were tiny rose velvet bows sewn at random with a careless gaiety as though a swarm of rosy bees had settled on a pink cloud.

Peopleware. A major contribution during recent years has been DeMarco and Lister's 1987 book, Peopleware: Productive Projects and Teams. Its underlying thesis is that "The major problems of our work are not so much technological as sociological in nature." It abounds with gems such as, "The manager's function is not to make people work, it is to make it possible for people to work." It deals with such mundane topics as space, furniture, team meals together. DeMarco and Lister provide real data from their Coding War Games that show stunning correlation between performances of programmers from the same organization, and between workplace characteristics and both productivity and defect levels. The top performers' space is quieter, more private, better protected against interruption, and there is more of it. . . . Does it really matter to you . . . whether quiet, space, and privacy help your current people to do better work or [alternatively] help you to attract and keep better people?[19]

Tom Demarco, a principal of the Atlantic Systems Guild team of consultants ... and his colleague Timothy Lister devised a study called the Coding War Games. The purpose of the games was to identify the characteristics of the best and worst computer programmers; more than six hundred developers from ninety-two different companies participated. Each designed, coded, and tested a program, working in his normal office space during business hours. Each participant was also assigned a partner from the same company. The partners worked separately, however, without any communication, a feature of the games that turned out to be critical. When the results came in, they revealed an enormous performance gap. The best outperformed the worst by a 10:1 ratio. The top programmers were also about 2.5 times better than the median. When DeMarco and Lister tried to figure out what accounted for this astonishing range, the factors that you'd think would matter — such as years of experience, salary, even the time spent completing the work — had little correlation to outcome. Programmers with 10 years' experience did no better than those with two years. The half who performed above the median earned less than 10 percent more than the half below — even though they were almost twice as good. The programmers who turned in "zero-defect" work took slightly less, not more, time to complete the exercise than those who made mistakes. It was a mystery with one intriguing clue: programmers from the same companies performed at more or less the same level, even though they hadn't worked together. That's because top performers overwhelmingly worked for companies that gave their workers the most privacy, personal space, control over their physical environments, and freedom from interruption. Sixty-two percent of the best performers said that their workspace was acceptably private, compared to only 19 percent of the worst performers; 76 percent of the worst performers but only 38 percent of the top performers said that people often interrupted them needlessly.

Unfortunately, the Hospital Fund Raising Committee, to which Elizabeth was assigned, spent most of its time mired down in petty trivialities and rarely made a decision on anything. In a fit of bored frustration, Elizabeth finally asked Ian to step into their drawing room one day, while the committee was meeting there, and to give them the benefit of his expertise. “And,” she laughingly warned him in the privacy of his study when he agreed to join them, “no matter how they prose on about every tiny, meaningless expenditure-which they will-promise me you won’t point out to them that you could build six hospitals with less effort and time.” “Could I do that?” he asked, grinning. “Absolutely!” She sighed. “Between them, they must have half the money in Europe, yet they debate about every shilling to be spent as if it were coming out of their own reticules and likely to send them to debtors’ gaol.” “If they offend your thrifty sensibilities, they must be a rare group,” Ian teased. Elizabeth gave him a distracted smile, but when they neared the drawing room, where the committee was drinking tea in Ian’s priceless Sevres china cups, she turned to him and added hastily, “Oh, and don’t comment on Lady Wiltshire’s blue hat.” “Why not?” “Because it’s her hair.” “I wouldn’t do such a thing,” he protested, grinning at her. “Yes, you would!” she whispered, trying to frown and chuckling instead. “The dowager duchess told me that, last night, you complimented the furry dog Lady Shirley had draped over her arm.” “Madam, I was following your specific instructions to be nice to the eccentric old harridan. Why shouldn’t I have complimented her dog?” “Because it was a new fur muff of a rare sort, of which she was extravagantly proud.” “There is no fur on earth that mangy, Elizabeth,” he replied with an impenitent grin. “She’s hoaxing the lot of you,” he added seriously. Elizabeth swallowed a startled laugh and said with an imploring look, “Promise me you’ll be very nice, and very patient with the committee.” “I promise,” he said gravely, but when she reached for the door handle and opened the door-when it was too late to step back and yank it closed-he leaned close to her ear and whispered, “Did you know a camel is the only animal invented by a committee, which is why it turned out the way it has?” If the committee was surprised to see the formerly curt and irascible Marquess of Kensington stroll into their midst wearing a beatific smile worth of a choir boy, they were doubtlessly shocked to see his wife’s hands clamped over her face and her eyes tearing with mirth.

I had a room to myself as a kid, but my mother was always quick to point out that it wasn’t my room, it was her room and I was merely permitted to occupy it. Her point, of course, was that my parents had earned everything and I was merely borrowing the space, and while this is technically true I cannot help but marvel at the singular damage of this dark idea: That my existence as a child was a kind of debt and nothing, no matter how small, was mine. That no space was truly private; anything of mine could be forfeited at someone else’s whim. Once, wanting space from my parents after a fight, I closed and locked my bedroom door. My mother made my father take the doorknob out. And while I’m sure they remember this horrifying moment very differently, all I remember is the cold sensation in my body as the doorknob—a perfect little machine that did its job with unbiased faithfulness—shifted from its home as the screws fell away. The corona of daylight as the knob listed to one side. How, when it fell, I realized that it was two pieces, such a small thing keeping my bedroom door closed. I was lucky in that moment that the deconstruction of my door was a violation of privacy and autonomy but not a risk to my safety. When the door was opened, nothing happened. It was just a reminder: nothing, not even the four walls around my body, was mine.

I suppose we ought to go back,” she said when several minutes had passed, and his silence became unsettling. In answer Ian tipped his head back and closed his eyes, looking like a man in the throes of some deep, internal battle. “Why?” he said, still in that odd posture. “Because there’s nowhere else to walk,” she answered, stating the obvious. “We did not come out tonight to walk,” he said flatly. Elizabeth’s sense of security began to disintegrate. “We didn’t?” “You know we didn’t.” “Then-then why are we here?” she asked. “Because we wanted to be alone together.” Horrified at the possibility that he’d somehow known what thoughts had been running through her mind at supper, she said uneasily, “Why should you think I want to be alone with you?” He turned his head toward her, and his relentless gaze locked with hers. “Come here and I’ll show you why.” Her entire body began to vibrate with a mixture of shock, desire, and fear, but somehow her mind remained in control. It was one thing to want to be kissed by him at the cottage where the vicar was nearby, but here, with absolute privacy and nothing to prevent him from taking all sorts of liberties, it was another matter entirely. Far more dangerous. More frightening. And based on her behavior in England, she couldn’t even blame him for thinking she’d be willing now. Struggling desperately to ignore the sensual pull he was exerting on her, Elizabeth drew a long, shaky breath. “Mr. Thornton,” she began quietly. “My name is Ian,” he interrupted. “Considering our long acquaintance-not to mention what has transpired between us-don’t you think it’s a little ridiculous to call me Mr. Thornton?” Ignoring his tone, Elizabeth tried to keep hers nonjudgmental and continue her explanation. “I used to blame you entirely for what happened that weekend we were together,” she began softly. “But I’ve come to see things more clearly.” She paused in that valiant speech to swallow and then plunged in again. “The truth is that my actions that first night, when we met in the garden and I asked you to dance with me, were foolish-no, shameless.” Elizabeth stopped, knowing that she could partly exonerate herself by explaining to him that she’d only done all that so her friends wouldn’t lose their wagers, but he would undoubtedly find that degrading and insulting, and she wanted very much to soothe matters between them, not make them much, much worse. And so she said haltingly, “Every other time we were alone together after that I behaved like a shameless wanton. I can’t completely blame you for thinking that’s exactly what I was.” His voice was heavy with irony. “Is that what I thought, Elizabeth?” His deep voice saying her name in the darkness made her senses jolt almost as much as the odd way he was looking at her across the distance that separated them. “Wh-what else could you have thought?” Shoving his hands into his pockets, he turned fully toward her. “I thought,” he gritted, “you were not only beautiful but intoxicatingly innocent. If I’d believed when we were standing in the garden that you realized what the hell you were asking for when you flirted with a man of my years and reputation, I’d have taken you up on your offer, and we’d both have missed the dancing.” Elizabeth gaped at him. “I don’t believe you.” “What don’t you believe-that I wanted to drag you behind the hedges then and there and make you melt in my arms? Or that I had scruples enough to ignore that ignoble impulse?

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

When personal gossip attains the dignity of print, and crowds the space available for matters of real interest to the community,” future Supreme Court justice Louis Brandeis wrote in the Harvard Law Review in 1890, in a piece which formed the basis for what we now know as the “right to privacy,” it “destroys at once robustness of thought and delicacy of feeling. No enthusiasm can flourish, no generous impulse can survive under its blighting influence.” Brandeis’s words reflected some of the darkness of Kierkegaard’s worries from fifty years earlier and foretold some of that sullying paranoia that was still to come fifty years in the future. Thiel had read this article at Stanford. Many law students do. Most regard it as another piece of the puzzle that makes up American constitutional legal theory. But Peter believed it. He venerated privacy, in creating space for weirdos and the politically incorrect to do what they do. Because he believed that’s where progress came from. Imagine for a second that you’re the kind of deranged individual who starts companies. You’ve created cryptocurrencies designed to replace the U.S. monetary system that somehow turned into a business that helps people sell Beanie Babies and laser pointers over the internet and ends up being worth billions of dollars. Where others saw science fiction, you’ve always seen opportunities—for real, legitimate business. You’re the kind of person who is a libertarian before that word had any kind of social respectability. You’re a conservative at Stanford. You’re the person who likes Ayn Rand and thinks she’s something more than an author teenage boys like to read. You were driven to entrepreneurship because it was a safe space from consensus, and from convention. How do you respond to social shaming? You hate it. How do you respond to petulant blogs implying there is something wrong with you for being a gay person who isn’t public about his sexuality? Well, that’s the question now, isn’t it?

Just for a moment, imagine that you live in a magnificent ethereal world of indescribable beauty—a world consisting of subtle energies, where every thought you create instantly molds and shapes the immediate environment around you. Imagine a perfect world where your thoughts instantly create any reality you choose. Whatever your heart desires is suddenly made manifest before you. It is a glorious land overflowing with living light, a land where death, disease, and limitations are nonexistent. Imagine yourself in an ideal world where everyone is free to explore and develop their creative pursuits and experience their unlimited potential. Does this sound like heaven? Just think what an immature or undisciplined being could and would do in this ideal thought-responsive world. Picture the chaos and destruction that a single primitive mind could create. One undisciplined mind would wreak complete havoc, destroying the perfection of the subtle environments and the privacy of all the inhabitants. Now for a moment imagine what kind of educational environment would be the perfect training ground for this undisciplined mind. What kind of school would you create to educate this primitive state of consciousness? What kind of lessons would effectively train this disruptive mind to coexist in the thought-responsive heavenly dimensions? Welcome to the slowed-down molecular training ground of consciousness. Welcome to the dense training ground of matter, where focused thoughts are required in order to create and prosper. Welcome to the ideal environment where the young and undisciplined mind can learn by trial and error without contaminating the pure realm of spirit. Welcome to your life. This is one of the primary spiritual lessons we are here to learn. The unaware remain in the dense outer dimensions of the universe until they learn to exercise complete responsibility for their thoughts and actions. They then must learn to escape from the dense gravity field consisting of matter, form, and emotion. Eventually they recognize and break free from the illusions of form and to consciously pursue and experience their spiritual essence.

Would you say that that man is at leisure who arranges with finical care his Corinthian bronzes, that the mania of a few makes costly, and spends the greater part of each day upon rusty bits of copper? Who sits in a public wrestling-place (for, to our shame I we labour with vices that are not even Roman) watching the wrangling of lads? Who sorts out the herds of his pack-mules into pairs of the same age and colour? Who feeds all the newest athletes? Tell me, would you say that those men are at leisure who pass many hours at the barber’s while they are being stripped of whatever grew out the night before? while a solemn debate is held over each separate hair? while either disarranged locks are restored to their place or thinning ones drawn from this side and that toward the forehead? How angry they get if the barber has been a bit too careless, just as if he were shearing a real man! How they flare up if any of their mane is lopped off, if any of it lies out of order, if it does not all fall into its proper ringlets! Who of these would not rather have the state disordered than his hair? Who is not more concerned to have his head trim rather than safe? Who would not rather be well barbered than upright? Would you say that these are at leisure who are occupied with the comb and the mirror? And what of those who are engaged in composing, hearing, and learning songs, while they twist the voice, whose best and simplest movement Nature designed to be straightforward, into the meanderings of some indolent tune, who are always snapping their fingers as they beat time to some song they have in their head, who are overheard humming a tune when they have been summoned to serious, often even melancholy, matters? These have not leisure, but idle occupation. And their banquets, Heaven knows! I cannot reckon among their unoccupied hours, since I see how anxiously they set out their silver plate, how diligently they tie up the tunics of their pretty slave-boys, how breathlessly they watch to see in what style the wild boar issues from the hands of the cook, with what speed at a given signal smooth-faced boys hurry to perform their duties, with what skill the birds are carved into portions all according to rule, how carefully unhappy little lads wipe up the spittle of drunkards. By such means they seek the reputation for elegance and good taste, and to such an extent do their evils follow them into all the privacies of life that they can neither eat nor drink without ostentation. And

Fuck you.” “Oh, now you want me too.” Syn barked a laugh. “I thought you were straight.” “Syn,” Furi snapped. “Knock it off.” Syn took Furi’s backpack off his shoulder and slid it on to his own. He intertwined their fingers and Furi couldn’t ignore how much he liked that gesture from his tough Sergeant. Doug still stood very close to Furi, watching them both through narrowed eyes. “Stop looking like that,” Furi whispered. “Are you sure you know what you’re doing?” Doug whispered back. Furi turned and looked behind him at Syn’s ruggedly gorgeous face then down at their joined hands. He turned back to Doug’s concerned eyes. “Yes, I do.” Furi leaned in and chastely kissed Doug on the lips and watched him turn and leave. When Furi turned back, Syn was wearing a large frown and his chest was frozen like he was holding his breath. Furi got as close to Syn as he could. “What’s the matter?” “Don’t do that again.” Syn’s voice was rough and low. “Do what?” Furi frowned in confusion. Syn brought his free hand up and wiped the pad of his thumb across Furi’s full lips. “Don’t put your lips on him again.” Syn shook his head when Furi opened his mouth to argue. “I know it was friendly, and it didn’t mean anything, but humor me, okay? Don’t put your mouth on his. Syn leaned in and pulled Furi’s bottom lip into his mouth and gently sucked on it, right there in the IHOP parking lot. “Only I get to taste these pretty lips,” Syn moaned inside Furi’s mouth. Furi put his arms around Syn’s shoulders. “Okay,” he whispered back, kissing Syn’s cheek. “Let’s go.” Syn carried Furi’s backpack to the large Suburban he’d parked beside the building and placed it in the back seat. “Whose truck is this?” Furi asked. “I borrowed it from work. It belongs to the team. We can use them if needed.” Syn started the powerful engine. Furi hooked his seat belt and turned to look at Syn, realizing he was just sitting there, staring straight ahead. Furi unhooked his belt. “Babe. What’s the matter?” Syn took his glasses back off and turned his body so he was facing Furi. “Furi. What you did today ... don’t do that again. I can respect your privacy. Really, I can. But in light of recent events, please don’t cut yourself off like that. I was ... I thought ..." “Fuck, Syn. I’m so sorry. I wasn’t thinking. I wanted to call you so many times today.” Syn’s eyes widened. “Just to hear your voice. Not because I was in trouble. But, I didn’t want to seem all clingy and shit. We fucked once and already I’m acting sprung. Can’t stop thinking of you.” Furi knew his embarrassment was making him blush. But Syn was trying to find the words to say he was scared today, so Furi wasn’t holding back on his feelings. They closed the distance over the large console and let their kiss be their words.

Sean was watching me, though. And Sean wiped the bryozoa residue from his hand across my stomach. This was the third time a boy had ever touched my bare tummy, and I’d had enough. Through gritted teeth, like any extra movement might spread the bryozoa further across my skin, I told him, “I like you less than I did.” I bailed over the side of the boat-the side opposite where the bryozoa returned to its native habitat. Deep in the warm water, I scrubbed at my tummy with both hands. A combination of bryozoa waste and Sean germs: it was the best of times, it was the worst of times. Leaning toward worst, because now I had slime on my hands. Or maybe this was psychosomatic. Holding my hands open in front of me in the water, I didn’t see any slime. I rubbed my hands together anyway. Something dove into the water beside me in a rush of bubbles. I came up for air. Sean surfaced, too, tossing sparkling drops of water from his hair. “You still like me a lot, though, right?” “No prob. Green is the new black.” Giving up on getting clean, I swam a few strokes back toward the platform to get out again. What I needed was a shower with chlorinated water and disinfectant soap. I might need to bubble out my belly button with hydrogen peroxide. “What if I made it up to you?” He splashed close behind me. “What if I helped you get clean? We don’t want you dirty.” He moved both hands around me under the water, up and down across my tummy. It was the fourth time a boy had touched my tummy! And it was very awkward. He bobbed so close behind me that I had a hard time treading water without kicking him. I needed to choose between flirting and breathing. Cameron and my brother leaned over the side of the boat and gaped at us, which didn’t help matters. I’d been afraid of this. Flirting with Sean was no fun if the other boys acted like we were lepers. Well, okay, it was fun, but not as fun as it was supposed to be. Obviously I would need to give McGullicuddy the little dolphin talk. I wasn’t sure I could do this with Cameron-Cameron and I didn’t have heart-to-heart convos-but I might need to make an exception, if he continued to watch us like we were a dirty movie on Pay-Per-View (which I’d also seen a lot of. Life with boys). BEEEEEEEEEEEEEEEE- Sean and I started and turned toward the boat. Still behind the steering wheel, Adam had his chin in his hand and his elbow on the horn. -EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEE Damn it! I turned around to face Sean and gave him a wry smile, but he’d already taken his hands away from my tummy. The horn really ruined the mood. -EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEE Sean hauled himself up onto the platform. I followed close behind him, and (glee!) he put out a hand to help me. Cameron and my brother yelled at Adam. -EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEP. “Oh!” Adam said as if he’d had no idea he’d been laying on the horn. He looked at his elbow like it belonged to someone else. I was in the boat with Sean now, and he was still holding my hand. Or, maybe I was still clinging to his hand, but this is a question of semantics. In any case, I pulled him by the hand past the other boys to the bow. We didn’t have privacy. There was no privacy on a wakeboarding boat. At least we had the boat’s windshield between us and the others. As I turned to sit down on the bench, I stuck out my tongue at Adam behind the windshield. He crossed his eyes at me.

Something needs to be said about the role of anonymity and digital pseudonyms. This is a topic for an essay unto itself, of course. Are true names really needed? Why are they asked for? Does the nation state have any valid reason to demand they be used? People want to know who they are dealing with, for psychological/evolutionary reasons and to better ensure traceability should they need to locate a person to enforce the terms of a transaction. The purely anonymous person is perhaps justifiably viewed with suspicion. And yet pseudonyms are successful in many cases. We rarely know whether someone who presents himself by some name is “actually” that person. Authors, artists, performers, etc., often use pseudonyms. What matters is persistence and nonforgeability. Crypto provides this.

Human beings, the pioneers were learning, have a need for both privacy and community, for flexible daily rhythms and patterns, and for the possibility of forming caring relationships with those around them.

The historical principles of librarianship—universal access to information, individual privacy, freedom of expression, and truth above all else—are as necessary now as they have ever been and must persist. At the same time, the balance of library leadership needs to swing more forcefully toward the new or libraries will fade in their significance to the American public.

Alone, [Chamcha] all at once remembered that he and Pamela had once disagreed, as they disagreed on everything, on a short-story they’d both read, whose theme was precisely the nature of the unforgivable. Title and author eluded him, but the story came back vividly. A man and a woman had been intimate friends (never lovers) for all their adult lives. On his twenty-first birthday (they were both poor at the time) she had given him, as a joke, the most horrible, cheap glass vase she could find, in colours a garish parody of Venetian gaiety. Twenty years later, when they were both successful and greying, she visited his home and quarrelled with him over his treatment of a mutual friend. In the course of the quarrel her eye fell upon the old vase, which he still kept in pride of place on his sitting-room mantelpiece, and, without pausing in her tirade, she swept it to the floor, crushing it beyond hope of repair. He never spoke to her again; when she died, half a century later, he refused to visit her deathbed or attend her funeral, even though messengers were sent to tell him that these were her dearest wishes. ‘Tell her,’ he said to the emissaries, 'that she never knew how much I valued what she broke.’ The emissaries argued, pleaded, raged. If she had not known how much meaning he had invested in the trifle, how could she in all fairness be blamed? And had she not made countless attempts, over the years, to apologize and atone? And she was dying, for heaven’s sake; could not this ancient, childish rift be healed at last? They had lost a lifetime’s friendship; could they not even say goodbye? 'No,’ said the unforgiving man. – 'Really because of the vase? Or are you concealing some other, darker matter?’ – 'It was the vase,’ he answered, 'the vase, and nothing but.’ Pamela thought the man petty and cruel, but Chamcha had even then appreciated the curious privacy, the inexplicable inwardness of the issue. 'Nobody can judge an internal injury,’ he had said, 'by the size of the superficial wound, of the hole.

No one, however, can be content at this point to be a mere " layman," to be indolent, to be no more than a passive spectator or reader. No one is excused the task of asking questions or the more difficult task of providing and assessing answers. Preaching in the congregation, and the theology which serves its preparation, can be faithful to its theme and therefore relevant and adapted to the circumstances and edifying to the community, only if it is surrounded, sustained and constantly stimulated and fructified by the questions and answers of the community. With his own questions and answers in matters of right understanding and doctrine, each individual Christian thus participates in what the community is commanded to do. If he holds aloof, or slackens, or allows himself to sleep, or wanders into speculation and error, he must not be surprised if sooner or later the same will have to be said about the community as such and particularly about its more responsible members. How many complaints about the "Church" would never be made if only those who make them were to realise that we ourselves are the Church, so that what it has or has not to say stands or falls with us. There can be no doubt that all the great errors which have overtaken the preaching and theology of the community in the course of its history have had their true origin, not so much in the studies of the well-known errorists and heretics who have merely blabbed them out, but rather in the secret inattention and neglect, the private drowsing and wandering and erring, of innumerable nameless Christians who were not prepared to regard the listening of the community to the Word as their own concern, who wanted privacy in their thinking, and who thus created the atmosphere in which heresy and error became possible and even inevitable in the community.

There is a delicate balance between respecting your children's privacy and knowing what is going on in their lives

It wasn’t the lower classes that preached the religion of sexual liberation. That came from the upper classes, with their comfortable cushions against the resulting disorder. What did it matter to them that they were polluting the waters? Their houses were upstream. The biological absurdism of same-sex pseudogamy (mock-marriage) is just the latest effort of the same irresponsible destroyers. Let those who are in favor of the world that the sexual revolution has produced defend it on its “merits,” and not decree all discussion out of bounds from the beginning. We are not talking about privacy here, but about the air we all must breathe and the water we all must drink.

Privacy in adoption is, I think, a different matter. People need to have boundaries. They need to use discretion in what they talk about and with whom they talk. Secrecy is when things about you are kept from you. Privacy is when you choose to whom you want to tell things about yourself.

You have to be an optimist to believe in the Singularity,” she says, “and that’s harder than it seems. Have you ever played Maximum Happy Imagination?” “Sounds like a Japanese game show.” Kat straightens her shoulders. “Okay, we’re going to play. To start, imagine the future. The good future. No nuclear bombs. Pretend you’re a science fiction writer.” Okay: “World government … no cancer … hover-boards.” “Go further. What’s the good future after that?” “Spaceships. Party on Mars.” “Further.” “Star Trek. Transporters. You can go anywhere.” “Further.” I pause a moment, then realize: “I can’t.” Kat shakes her head. “It’s really hard. And that’s, what, a thousand years? What comes after that? What could possibly come after that? Imagination runs out. But it makes sense, right? We probably just imagine things based on what we already know, and we run out of analogies in the thirty-first century.” I’m trying hard to imagine an average day in the year 3012. I can’t even come up with a half-decent scene. Will people live in buildings? Will they wear clothes? My imagination is almost physically straining. Fingers of thought are raking the space behind the cushions, looking for loose ideas, finding nothing. “Personally, I think the big change is going to be our brains,” Kat says, tapping just above her ear, which is pink and cute. “I think we’re going to find different ways to think, thanks to computers. You expect me to say that”—yes—“but it’s happened before. It’s not like we have the same brains as people a thousand years ago.” Wait: “Yes we do.” “We have the same hardware, but not the same software. Did you know that the concept of privacy is, like, totally recent? And so is the idea of romance, of course.” Yes, as a matter of fact, I think the idea of romance just occurred to me last night. (I don’t say that out loud.) “Each big idea like that is an operating system upgrade,” she says, smiling. Comfortable territory. “Writers are responsible for some of it. They say Shakespeare invented the internal monologue.” Oh, I am very familiar with the internal monologue. “But I think the writers had their turn,” she says, “and now it’s programmers who get to upgrade the human operating system.” I am definitely talking to a girl from Google. “So what’s the next upgrade?” “It’s already happening,” she says. “There are all these things you can do, and it’s like you’re in more than one place at one time, and it’s totally normal. I mean, look around.” I swivel my head, and I see what she wants me to see: dozens of people sitting at tiny tables, all leaning into phones showing them places that don’t exist and yet are somehow more interesting than the Gourmet Grotto. “And it’s not weird, it’s not science fiction at all, it’s…” She slows down a little and her eyes dim. I think she thinks she’s getting too intense. (How do I know that? Does my brain have an app for that?) Her cheeks are flushed and she looks great with all her blood right there at the surface of her skin. “Well,” she says finally, “it’s just that I think the Singularity is totally reasonable to imagine.

Don’t let anyone—no matter how important, famous, or powerful—make you feel ashamed about standing up for your boundaries.

Privacy [10w] Why someone prefers his privacy is itself a private matter.

I did this partially because Matthew is the kind of person for whom the internet is simply a utility: a font of information and nothing more. He has the supernatural ability to look at his phone only when he needs to, and the idea of posting something about his life on the internet in a way that strangers can view is a concept he cannot grasp. So yes, I was partially trying to respect his privacy, but I was mostly trying to protect myself. From the judgment of others, which was primarily just a projection of my own self-judgment. There was a version of me that thought loving another person would somehow diminish the love I still felt for Aaron. A version of me that thought that if I was happy, I must not be sad anymore, and if I wasn’t sad anymore, then I guess I didn’t love Aaron as much as I said I did. Or maybe that my new happiness was ill-gotten, a well-made fake, something I swiped off the back of a truck when nobody was looking. This is what life looks like when you water the seeds of joy with guilt and shame. It feels as good as it sounds. When bad things happen to you—a death, an illness, a divorce, a job loss—you quickly go from being a person to being just a sad story. I know from experience that nobody wants to be a sad story, and that no matter what you’ve been through, your story is always so much more than just sad. And your happy stories are more than just happy. Obviously, everything is more complicated than it appears on Instagram. But it is incredibly difficult to live with complicated. It is even more difficult for other people to deal with complicated.

As withheld information, a lie is a sort of shield for the liar; as falsity it is a sword. It matters whether or not people believe the lies, but unbelievable lies wielded by those with power do their own damage. To be forced to live with the lies of the powerful is to be forced to live with your own lack of power over the narrative, which can mean lack of power over anything at all. Authoritarians see truth and fact in history as a rival system they must defeat.... Another crucial aspect of any regime of lies is the unequal distribution of the privacy that protects our thoughts and actions. The powerful become unaccountable because their actions are concealed and misrepresented, while ordinary people are deprived of privacy through surveillance and encouraged to inform on one another to the authorities. Such betrayals violate not only literal privacy but loyalty to private relationships over the state.

Given the historical importance and exponential power ascribed to Convergence technologies, a comprehensive vision is required that describes how these technologies will be best aligned with our core human values and what the implications will be if they are not. Piecemeal descriptions and industry-centric narratives do not provide the holistic vantage point from which we must consider how best to make the critically important decisions regarding matters of privacy, security, interoperability, and trust in an age where powerful computing will literally surround us. If we fail to make the right societal decisions now, as we are laying the digital infrastructure for the 21st century, a dystopic “Black Mirror” version of our future could become our everyday reality. A technological “lock-in” could occur, where dysfunctional and/or proprietary technologies become permanently embedded into the infrastructure of our global systems leaving us powerless to alter the course of their direction or ferocity of their speed. A Web 3.0 that continues its march toward centralized power and siloed platforms would not only have crippling effects on innovation, it would have chilling effects on our freedom of speech, freedom of thought, and basic human rights. This should be enough to compel us to take thoughtful but aggressive action to prevent such a lock-in from occurring at all costs. Thankfully, there is also a “white mirror” version of Web 3.0, a positive future not well described in our sci-fi stories. It’s the one where we intentionally and consciously harness the power of the Convergence and align it with our collective goals, values, and greatest ambitions as a species. In the “white mirror” version, we have the opportunity to use these technologies to assist us in working together more effectively to improve our ecologies, economies, and governance models, and leave the world better than the one we entered.

In the wake of a violent crime, people's deepest hopes and desires become a matter of official concern. Privacy erodes from day one.

My father had always been supremely suspicious of psychiatry. He viewed therapy as an invasion of privacy, mental health as a matter of self-discipline , and my mother's increasingly pointed suggestions that he "talk to someone" as acts of aggression - little lobbed grenades of blame for their unhappiness as a couple.

Instead, it is that innovation rhetoric frequently deploys “innovation” as if it were a fundamental right, using the same argumentative structure as First Amendment or other civil liberties claims. (To be clear, “innovation” is not such a fundamental right.) This is particularly ironic in the privacy context, where fears of “stifling innovation” are commonly and frequently used to resist any attempts to protect privacy, an actual fundamental right protected not just by European law but by American law as well.

[W]hen men have realized that time has upset many fighting faiths, they may come to believe even more than they believe the very foundations of their own conduct that the ultimate good desired is better reached by free trade in ideas—that the best test of truth is the power of the thought to get itself accepted in the competition of the market, and that truth is the only ground upon which their wishes safely can be carried out.15

As we saw in the introduction, the evangelists of big data and other human information technologies (whether corporate, scientific, or governmental) are fond of suggesting that “data is the new oil.”9 This is a conscious choice of words to frame the debates over our human information policy in ways that benefit the companies, scientists, and governments who would collect it. It was popularized by a cover story in the Economist magazine in 2017 titled “The World’s Most Valuable Resource Is No Longer Oil, but Data.”10 Data is the new oil, the analogy goes, because the industrial age’s cars, trucks, planes, ships, and power plants were fueled by oil, but the electronic engines of the information age will be fueled by human data.

Without intellectual privacy, then, we risk a world in which new political ideas are hard to come by, and in which we and our fellow citizens are less able to come to terms with what we believe. Without intellectual privacy, meaningful democratic self-government itself is at risk.

Without privacy—without a space between our political selves and the always-on notification pings of surveillance-based media—we may never have the time or capacity to think critically about the direction in which our world is heading. What we do read is likely to be shaped by what advertisers desire rather than what advances thoughtful, rational, and ethical democratic decision-making. Paradoxically, we may be nudged and herded into increasingly polarized but profitable “filter bubbles” while being deprived of the social and intellectual habits of mind to look at the big picture and think for ourselves.

Hacking in whatever shape is not a big issue, but it matters; how social media websites check and observe their teams inside activities if they are fair, honest, and neutral, and if they have no agenda of violating the privacy of the users. I doubt it; any of you?

Plato and Aristotle here give us advice that most people ignore. Most people think that winning the argument is what matters, not learning the truth. He who regards conversation as a battle can win only by being an antagonist, only by disagreeing successfully, whether he is right or wrong. The reader who approaches a book in this spirit reads it only to find something he can disagree with. For the disputatious and the contentious, a bone can always be found to pick a quarrel over. It makes no difference whether the bone is really a chip on your own shoulder. In a conversation that a reader has with a book in the privacy of his own study, there is nothing to prevent the reader from seeming to win the argument. He can dominate the situation. The author is not there to defend himself. If all he wants is the empty satisfaction of seeming to show the author up, the reader can get it readily. He scarcely has to read the book through to get it. Glancing at the first few pages will suffice. But if he realizes that the only profit in conversation, with living or dead teachers, is what one can learn from them, if he realizes that you win only by gaining knowledge, not by knocking the other fellow down, he may see the futility of mere contentiousness. We are not saying that a reader should not ultimately disagree and try to show where the author is wrong. We are saying only that he should be as prepared to agree as to disagree. Whichever he does should be motivated by one consideration alone—the facts, the truth about the case. More than honesty is required here. It goes without saying that a reader should admit a point when he sees it. But he also should not feel whipped by having to agree with an author, instead of dissenting. If he feels that way, he is inveterately disputatious. In the light of this second maxim, his problem is seen to be emotional rather than intellectual. On

High school is a time to grow, to evolve, and for me it feels like I’ve receded, still not being able to shake something that should be behind me. Maybe I shouldn’t be so stuck in the past. Maybe I should get over it, but no matter what I try, nothing seems to work. Even in the privacy of my room, in my own damn thoughts, maybe there is no safe haven here. As much as I love this city, maybe I won’t stop feeling like this until I’m out of Detroit, starting a new life with new people surrounding me. Building a new crew of people I can trust.

Roe v. Wade, 1973 The Constitutionally implied right to privacy protects a woman’s choice in matters of abortion. Norma McCorvey sought an abortion in Texas, but was denied under state law. The Court struck down that law, on grounds that it unconstitutionally restricted the woman’s right to choose. The opinion set forth guidelines for state abortion regulations; states could restrict a woman’s right to choose only in the later stages of the pregnancy. Later modified but not overruled, the decision stands as one of the Court’s most controversial.

There’s no such thing as privacy with Ian,” Taylor said. “I think of that every time I shower,” Nichelle said. “It doesn’t matter if you’re showering,” I said. “He can see through your clothes, anyway.” “That makes me feel a lot better,” Nichelle said sardonically.

How we talk to ourselves after our mistakes can shape whether we shrink or grow from the experience. What we say to ourselves in the privacy of our own thoughts really matters. Why? To borrow a metaphor from best-selling self-help author and motivational speaker Wayne Dyer: If I have an orange, what will come out when I squeeze it? Juice, of course. But what kind of juice will come out? Not pomegranate or kiwi. Orange juice. And like that orange, when we are squeezed, what’s inside is what will come out.

The basic Buddhist ( and quintessentially Japanese ) idea that the person closest to a subject can never really see it. Sometimes it is the person passing through and at a remove who has the clearest view. This is the heady sensation that most travelers relish, the freedom that comes from feeling unaccounted for and unaccountable in a foreign country. Life is order and order emanates from an authority figure. In a collective, communitarian culture, order is essential. A one-hour bath has the same physiological effect as four hours of sleep. One thing I've learned to love about Japan is its freedom from the classic Western notion that a person is a stable, unchanging, continuous entity, some essential self. In Japan, behavior and even personality depend on context. In most contexts, it's impolite to reveal your emotions in Japan, not because emotion is bad but because emotions matter. It is not right to burden someone else with your feelings, especially with your sorrow. To tell your problems is to demand attention. One of the deepest fears of the Japanese is the fear of being identified as the Other, outside the group. Japanese culture is metonymic by design - an association stands for the real thing, a part for the whole. Like most forms of nostalgia, it pays homage to a place we never really knew. Such popular Japanese psychotherapies as Naikan and Morita emphasize meditation, gratitude and humility. In Morita therapy feelings are considered less significant than will. Indeed, one can will a change in behavior regardless of one's feelings. Both Naikan and Morita are based on the Buddhist principle that selflessness is the goal one should strive for. Traditionally in Japan one does not show a visitor one's home. That would be presumptuous and prideful, as well as an invasion of one's privacy. To have so much and to worry, to complain, is to invite punishment from the kami, the ever-watchful Japanese gods.

Unfortunately for Jemma, all of this prevented me from doing what she probably wanted most: simply closing the bathroom door. It now swung all the way open, so that Jemma was still fully visible on the toilet when three more Secret Service agents came charging up the stairs. All of them had their weapons drawn, ready for action. Jemma screamed again, then kicked the bathroom door shut in their faces. The agents now shifted their attention to me, yanking me off the floor and shoving me up against the wall. Several pairs of hands roughly frisked me at once. I tried to explain what had happened, but the first Secret Service agent had knocked the wind out of me when she’d tackled me. All that came out was a wheeze of air. “Miss Stern?” the biggest of the agents called through the bathroom door. “Miss, is everything all right in there?” “No, everything isn’t all right!” Jemma yelled back. “That little pervert walked in on me!” “It was an accident,” I gasped. “She hadn’t locked the door.” “I shouldn’t have to lock the door in my own house!” Jemma cried. “This is the most secure building in the country! I wasn’t expecting a pervert to be on the loose here!” The Secret Service agents all looked at me accusingly. “I’m not a pervert,” I said quickly. “I’m a friend of Jason’s, here to hang out.” This didn’t seem to convince the agents of anything. “I wasn’t informed of any playdate today,” the big agent said. “It’s not a playdate,” I said quickly. “And it was kind of last-minute. Maybe they forgot to tell you.” “Or maybe you’re a pervert who snuck in here to see Jemma Stern on the toilet,” the agent replied suspiciously. The agent who’d tackled me was massaging her back where she’d been gouged by the stuffed eagle. She pounded on Jason’s door and said, “Jason, could you please come out here?” “I’m busy!” Jason shouted back. I figured he had certainly heard all the commotion in the hall but was willfully ignoring it. “It’s a matter of national security,” the wounded agent said. Jason groaned, and then the sound of his video game paused. His footsteps slowly thumped across the floor. “Could you all possibly handle this somewhere else?” Jemma asked through the bathroom door. “I could really use some privacy.” “We’re taking care of this as quickly as we can, miss,” the female agent informed her. “Feel free to go on with your business.” “You have got to be kidding me,” Jemma groaned.

In answer to an inquiry Wilbur sent to the United States Weather Bureau in Washington about prevailing winds around the country, they were provided extensive records of monthly wind velocities at more than a hundred Weather Bureau stations, enough for them to take particular interest in a remote spot on the Outer Banks of North Carolina called Kitty Hawk, some seven hundred miles from Dayton. Until then, the farthest the brothers had been from home was a trip to Chicago for the Columbian Exposition of 1893. And though they had “roughed it” some on a few camping trips, it had been nothing like what could be expected on the North Carolina coast. To be certain Kitty Hawk was the right choice, Wilbur wrote to the head of the Weather Bureau station there, who answered reassuringly about steady winds and sand beaches. As could be plainly seen by looking at a map, Kitty Hawk also offered all the isolation one might wish for to carry on experimental work in privacy. Still further encouragement came when, on August 18, 1900, the former postmaster at Kitty Hawk, William J. Tate, sent a letter saying: Mr. J. J. Dosher of the Weather Bureau here has asked me to answer your letter to him, relative to the fitness of Kitty Hawk as a place to practice or experiment with a flying machine, etc. In answering I would say that you would find here nearly any type of ground you could wish; you could, for instance, get a stretch of sandy land one mile by five with a bare hill in center 80 feet high, not a tree or bush anywhere to break the evenness of the wind current. This in my opinion would be a fine place; our winds are always steady, generally from 10 to 20 miles velocity per hour. You can reach here from Elizabeth City, N.C. (35 miles from here) by boat . . . from Manteo 12 miles from here by mail boat every Mon., Wed., & Friday. We have telegraph communication & daily mails. Climate healthy, you could find good place to pitch tent & get board in private family provided there were not too many in your party; would advise you to come anytime from September 15 to October 15. Don’t wait until November. The autumn generally gets a little rough by November. If you decide to try your machine here and come, I will take pleasure in doing all I can for your convenience and success and pleasure, and I assure you you will find a hospitable people when you come among us. That decided the matter. Kitty Hawk it would be.

-Do you know the difference between intellectual telepathy and emotional reincarnation? -Yes, telepathy is reading thoughts, and reading feelings and sensations. -Did it ever occur to you that someone is telepathy to you against your will? -Some people have this talent, or so they claim. Baibars: It is not a talent, but a knowledge. Physiognomy was never a talent, but rather an experience. People who travel a lot, social people, who have an appetite for information, and details, are the owners of physiognomy, who acquire it as a result of their experiences, all of which are stored in their subconscious mind, and the latter gives them results. In the form of emphatic feelings, we call it physiognomy, or talent. And basically, it’s based on data: we do not hear or know about anyone who has insight, who has earned this talent while sitting at home, but who is a frequent traveler. The more data you have, the more precise you are able to telepath with your target, and now telepathy is happening at every moment. With the technical revolution and the development and diversity of the means of all information, in many ways, social networking sites are not the first and will not be the last. With the development of computers, and their ability to process huge amounts of data, in a relatively acceptable time, and with the development of artificial intelligence software, and self-learning software, our privacy has become violated by many parties around the world, not only the intelligence services, but even studies and research centers, and decision-making institutions. They all collect an awful lot of data every day, and everyone in this world has a share of it. These software and computers will stand powerless if you strip them from their database, which must be constantly updated. Telepathy became available, easy, and possible, as never before. Physiognomy became electronic in the literal sense of the word. However, our feelings, and our emotions, remain our impenetrable fortress. If you decide to make your entire electronic life a made-up story, contrary to the reality of what you feel, such as expressing joy when you feel sad, this software will expect you from you other than what you really feel, it will fail. The more you are cunning, and deceitful in reincarnation, the more helpless it stands in knowing the truth of your feelings that no one else knows. All that is required of you is to express the opposite of what you feel. The randomness of humans, their spontaneity, and those they think are their free decisions, have been programmed by a package of factors surrounding them, which were imposed on them, including society, environment, conditions, and education. The challenge is to act neither spontaneously nor randomly, and here lies the meaning of the real free will. Can you imagine that? Your spontaneity is pre-programmed, and your random decisions that you think are absolutely free, are in fact not free, and until you are able to imagine this and believe in it, you will remain a slave to the system. To be free you must first overcome it, you must rebel against what you think is your free self. He was silent for a moment, took a breath from his cigarette, and what he was about to say now almost made him inevitable madness, a few years ago… -But, did it occur to you, Robert, that there is someone who can know the truth about your feelings, no matter how hard you try to fake them! And even knows it before you even feel it! A long moment of silence…

Anger expressed in the interior life is permitted to exist in its rawest and most honest form. It is not kept private out of shame or because it is inferior in status to public anger. Rather, its privacy grants us the freedom to understand our rage without pressure or compulsion to dilute it. It gives us the space to be laid bare and have our anger, like any emotion, refined in the presence of the divine.

My mother would hate me saying any of this. My father, too. It didn’t matter how unprivate you were: If what you had to say about your life impinged on the privacy of others, then you shouldn’t say it. My mother loved stories, though, particularly stories about herself, and she is, I think, the hero of this book, which she would like.

Hacking in whatever shape is not a big issue, but it matters how social media websites check and observe their team's inside activities, if they are fair, honest, and neutral, and if they have no agenda of violating the privacy of the users. I doubt it; any of you?

Government surveillance is a pernicious assault on the pillars of democracy, casting a long shadow over the emotional and psychological well-being of individuals subjected to constant monitoring. The damage inflicted is twofold: the erosion of privacy and the fracturing of trust. The emotional toll of surveillance is immeasurable, creating a culture of fear and self-censorship that stifles open expression. Historical instances, such as the misuse of surveillance by totalitarian regimes, provide stark warnings against the dangers of unchecked governmental intrusion into private lives. The unlawfulness of surveillance is not merely a legal matter; it is a call to protect the emotional sanctity of citizens and fortify the trust that is foundational to a healthy democratic society.

User comfort matters, and Bronva's design reflects this belief. Drawing inspiration from the familiar interfaces of Google and Bing, we provide a seamless transition for users. It's about offering a new, privacy-focused search experience without sacrificing ease of use.

This level of access (accountability) is not a matter of managing, let alone preventing failure and sin. It has a simpler and deeper purpose, to keep us deeply connected to one another, in ways that make failure and sin both less attractive and less damaging to our souls and our relationships. All sin begins with separation. Hiding from our fellow human beings and our Creator. Even if we at first we simply hide in the privacy of our own thoughts, fears, and fantasies. Anything that shortcuts our separation, that reinforces our connection to one another and our need for one another, also cuts off the energy supply for cherishing and cultivating patterns of sin.

Email info: Adwarerecoveryspecialist@auctioneer. net WhatsApp info: ‪+1 (571) 541‑2918‬ From Doubt to Certainty: Using ADWARE RECOVERY SPECIALIST Technology to Confirm Suspicions about my Cheating Boyfriend At first, it was just a nagging feeling - a persistent doubt that slowly crept into the back of my mind. Could my boyfriend really be cheating on me? The signs were there, the subtle changes in his behavior, the sudden need for more privacy with his phone and computer. But I didn't want to jump to conclusions. Surely there was a reasonable explanation, some innocent reason for his evasiveness. That is, until I discovered ADWARE RECOVERY SPECIALIST, a cutting-edge technology designed to uncover the digital trail left behind by deception. With just a few keystrokes, I was able to access my boyfriend's browsing history, his deleted messages, and a trove of incriminating evidence that confirmed my worst fears. There were flirtatious emails, intimate photos shared with another woman, and evidence of secret meetups - a digital paper trail that laid bare his betrayal in vivid detail. What had once been a nebulous suspicion now crystallized into damning proof, shattering the illusion of our relationship and leaving me with a devastated heart. And yet, as painful as it was, I was grateful to have the truth, no matter how ugly. The ADWARE RECOVERY SPECIALIST software had transformed my doubt into absolute certainty, empowering me to make the difficult decision to end the relationship and move on. In the wake of heartbreak, I took solace in the knowledge that I had not been gaslighted or left to endlessly question what was really going on. The technology had given me the clarity I needed, even if it came at a great personal cost. Contact ADWARE RECOVERY SPECIALIST with the information above:

Whenever I attempt to understand the Pakistani military’s Inter-Services Intelligence and the civilian Intelligence Bureau, whose purpose is to collect crucial information on the security of the state, I am left with biting questions about their true roles in internal and external matters. It is a fact that such countries as India and Pakistan have always suffered from a lack of limits on the role of their intelligence agencies and respect for international law and human rights, including the privacy of individuals within the concept and context of global peace and fundamental freedoms. The ISI, driven by the Pakistan Armed Forces, ignores the supreme constitutional role and rule of a democratic head of state, under which even the Armed Forces themselves fall. This is not only a violation of the constitution but also a rejection of the civilian leadership. This can be interpreted as Pakistan is a country where the servant rules its leader and patron. It is this bitter reality that leads toward the collapse of all systems of society, which the Pakistani nation has faced since the first introduction of martial law by General Ayub Khan in 1958, and such conduct has continued to exist ever since, whether visibly or invisibly. One cannot ignore, avoid, or deny that Pakistan has maintained its physical independence for more than 7 decades. However, its real freedom as conceptualized upon the nation’s creation has been only a dream and abused by its so-called defenders and its power-mongers. Unfortunately, such figures control the ISI and lead it in the wrong direction, beyond the constitutional limits of its power. Consequently, the ISI plays the role of a gang that disrupts the stability of the main political parties and promotes tiny, unpopular parties to gain power for itself. There is thus no doubt that the ISI has failed in its responsibility to support constitutional rule and to secure and defend the state and its people. The failure of the democratic system in the country, directly or indirectly, reflects the harassment practiced by both intelligence agencies without proof or legal process, even interfering with other institutions. The consequences are the collapse of the justice system and the imposition of foreign policies that damage international relationships. The result is a lack of trust in these agencies and their isolation. In a civilized century, it is a tragedy that one dares not express one’s feelings that may abuse God, prophets, or sacred figures. But more than that, one cannot speak a word against the wrongdoing of a handful of army generals or ISI officials. In Pakistan, veteran journalists, top judges, and other key figures draw breath under the spying eyes of the ISI; even higher and minister-level personalities are the victims of such conduct. One has to live in such surroundings. Pakistan needs a major cleanup and reorganization of the present awkward role of the ISI for the sake of international relations, standards, and peace, including the privacy of individuals and respect for the notable figures of society, according to the law.

For, read properly, the ninth amendment creates no rights at all. There are no “ninth amendment rights” in the sense in which there are, for example, first amendment rights or fourth amendment rights. That there are individual rights fully derivable from no single provision but implicit in several, or in the structure of the Bill of Rights as a whole, is a proposition implicit in the ninth amendment. But that amendment is not itself the fount of any such rights, and it in no way obviates the need to argue that the Constitution does indeed impose upon government the particular limitation for which the advocate contends.52 Thus the Ninth Amendment itself does not protect a right, but tells us not to not find a right in the Constitution just because it is not specifically enumerated. The right to privacy still needs some kind of constitutional hook, although that hook might be the Due Process Clause of the Fourteenth Amendment, for example, even though the clause does not mention “privacy.” In interpreting that clause, and other clauses, we should be mindful of their more expansive interpretations.

It seems that we are back where we started. Historically, as small tribes of hunter and gatherers we had no concept of privacy. Then, as we became rooted in towns and villages, we continued to live primarily in the public square where everyone “knew our business.” With industrialization and the development of large dense urban areas, privacy was possible for the more privileged members of society and then, finally, for all of us. We have come full circle. Again, we live our lives in a public, although now digital, square where any person, company, or organization around the world can watch us, whether we want them to or not. There is more known about us than ever before. What does privacy mean in the world we now live in? This is not the first time (and certainly won’t be the last) that technology has leapfrogged ethics, bringing us to the age old question of what we can do versus what we should do. The question we should all be asking ourselves, our communities, our societies, and our leaders is this: does privacy still matter in the digital age? Yes, privacy still matters in this age of big data and digital devices. But what it means, how we regulate and enforce it, what we are willing to give up for it, how much power we give our governments over it, remains to be seen. Like it or not, we live in interesting times.

This time, she came back to Longwood House in a wheelchair and needed help with virtually all of her everyday activities—using the toilet, bathing, dressing. Alice was left with no choice but to move into the skilled nursing unit. The hope, they told her, was that, with physical therapy, she’d learn to walk again and return to her apartment. But she never did. From then on, she was confined to a wheelchair and the rigidity of nursing home life. All privacy and control were gone. She was put in hospital clothes most of the time. She woke when they told her, bathed and dressed when they told her, ate when they told her. She lived with whomever they said she had to. There was a succession of roommates, never chosen with her input and all with cognitive impairments. Some were quiet. One kept her up at night. She felt incarcerated, like she was in prison for being old.

The language of medicine, with its priorities of safety and survival, was taking over, again. Wilson pointed out angrily that even children are permitted to take more risks than the elderly. They at least get to have swings and jungle gyms. A survey of fifteen hundred assisting living facilities published in 2003 found that only 11 percent offered both privacy and sufficient services to allow frail people to remain in residence. The idea of assisted living as an alternative to nursing homes had all but died. Even the board of Wilson’s own company—having noted how many other companies were taking a less difficult and less costly direction—began questioning her standards and philosophy. She wanted to build smaller buildings,

What are you blathering on about, Westhaven? I rather liked your Elise. Seemed a practical woman, if you know what I mean.” “Meaning she took your bribe, or your dare,” the earl concluded. “Then she turned around and offered her favors elsewhere, to at least one other tall, green-eyed lordling that I know of, and perhaps several others, as well.” “She’s a bit of a strumpet, Westhaven, though passably discreet. What would you expect?” The duke finished his drink with a satisfied smack of his lips. “She’s Renfrew’s intended, if your baiting inspired her to get with child, Your Grace,” the earl replied. “You put her up to trying to get a child, and the only way she could do that was to pass somebody else’s off as mine.” “Good God, Westhaven.” The duke rose, looking pained. “You aren’t telling me you can’t bed a damned woman, are you?” “Were that the case, I would not tell you, as such matters are supposed to be private. What I am telling you is if you attempt to manipulate one more woman into my bed, I will not marry. Back off, Your Grace, or you will wish you had.” “Are you threatening your own father, Westhaven?” The duke thumped his glass down, hard. “I am assuring him,” the earl replied softly, “if he attempts even once more to violate my privacy, I will make him regret it for all of his remaining days.” “Violate your…? Oh, for the love of God, boy.” The duke turned to go, hand on the door latch. “I did not come here to argue with you, for once. I came to tell you it was well done, getting your brother to Fairly’s, reminding him what… Never mind. I came with only good intentions, and here you are threatening me. What would your dear mama think of such disrespect? Of course I am concerned; you are past thirty, and you have neither bride nor heir nor promise thereof. You think you can live forever, but you and your brother are proof that even when a man has decades to raise up his sons, sometimes the task is yet incomplete and badly done. You aren’t without sense, Westhaven, and you at least show some regard for the Moreland consequence. All I want is to see the succession secured before I die, and to see your mother has some grandchildren to spoil and love. Good day.” He

Jenny has taken a daft notion to go to Paris.” Louisa knew she sounded worried, but it couldn’t be helped. The parlor door was closed, the syllabub had been served, and this was likely the only privacy the children, spouses, and parents would allow her with her sisters. “Paris in springtime is supposed to be lovely,” Sophie observed. “Sindal says he’ll take me one of these years, but there always seems to be a baby on the way or one just arrived.” Petite, blond Eve, her feet up on a hassock, patted her belly. “Please, God, let one arrive before I explode or Deene frets himself into a decline. Lou wouldn’t be worried if Jenny were making a quick shopping visit.” Maggie left off poking at the fire—no footmen would disturb this gathering—and took up a rocking chair. “Jenny told me the same thing. Told me not to be angry with her, but if she didn’t leave now, she’d never go.” “She needs a fellow,” Louisa said. “We all needed a fellow, and the boys needed their ladies.” Sophie considered her drink. “I don’t know, Lou. Your fellow lets you write all the poetry you want, and has you dedicate the racy verses to him. Ladies have been writing poetry for eons. Jenny’s art is a different matter.” “Deene let me ride King William,” Eve said. “Before I got as big as King William. Maybe the right fellow will encourage Jenny’s painting.” There

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Scholars are the barrier that stands between the people and the manipulation of their minds by various impostors. When they become scarce, those who wish to destroy Islam from within, pretending to speak in its name and to represent it, will spread their errors unopposed, and so will those who advocate the indiscriminate adoption of western immorality and materialism. The Prophet ﷺ warned us that true scholars will eventually become scarce and matters will be taken over by ignorant pretenders who will cause much harm. He ﷺ said, 'There shall come a time for my community when those who have learned will be plenty, but those who have understood few, when knowledge will be seized, and chaos rife.' 'What is chaos?' They (the Companions) asked, to which he replied, 'Killing each other.' Then he ﷺ continued, 'Then there will come a time when certain men will recite the Qur'an, but it will go no deeper than their collar bones, then there will come a time when hypocritical idolater will use against the believer the latter's own arguments.' [Al-Hakim, Mustadrak, 8544; Tabarani, Kabir, 631; Awsat, 3405] * Those who acquire religious knowledge without understanding, the literalists, those who are incapable of penetrating to the wisdom within, and those who do not practice what they know and teach are but pseudo-scholars whose harm is much greater than their benefit. It seems that the mentality of the End of Time become gradually more superficial and material, those scholars who are affected by it lose both the will to practice what they know and the knowledge of the principles that constitute wisdom. Another kind of misguided people will be those who will abandon their Islam, whether for communism, modernism, or any other ideology that happens to be in vogue at that time; who will then argue with the Muslims, across both the satellite channels and internet, and being insiders will be able to use arguments derived from Islamic texts, but used in bad faith in a deceitful manner. There will also be the extremist literalists whose understanding of the wisdom of the faith goes no further than their vocal chords, but who nevertheless, because of the conceit and arrogance in their hearts, think and act as if they were leaders of the nation. As for real scholars, their numbers will diminish gradually. They will be repressed and prevented from playing their role and many will withdraw from interaction with society at large and isolate themselves in the privacy of their homes. (p.60-62)

A college student who wants to file a complaint of sexual assault within the campus disciplinary system informs a university employee such as an assistant dean for student life, or perhaps the Title IX coordinator. That person eventually forwards the complaint to a university disciplinary panel that may be composed of, for example, an associate dean with a master's degree in English literature, a professor of chemistry, and a senior majoring in anthropology. Unlike criminal prosecutors, members of the disciplinary panels do not have access to subpoena powers or to crime labs. They often have no experience in fact-finding, arbitration, conflict resolution, or any other relevant skill set. There is, to put it mildly, little reason to expect such panels to have the experience, expertise, and resources necessary to adjudicate a contested claim of sexual assault. Making matters worse, most campus tribunals ban attorneys for the parties (even in an advisory capacity), rules of procedure and evidence are typically ad hoc, and no one can consult precedents because records of previous disputes are sealed due to privacy considerations. Campus "courts" therefore have an inherently kangoorish nature. Even trained police officers and prosecutors too often mishandle sexual assault cases, so it's not surprising that the amateurs running the show at universities tend to have a poor record. And indeed, some victims' advocacy groups, such as the Rape, Abuse and Incest National Network (RAINN), oppose having the government further encourage the campus judicial system to primarily handle campus sexual assault claims, because that means not treating rape as a serious crime. A logical solution, if federal intervention is indeed necessary, would be for OCR [US Department of Education's Office of Civil Rights] to mandate that universities encourage students who complain of sexual assault to report the assault immediately to the police, and that universities develop procedures to cooperate with police investigations. Concerns about victims' well-being when prosecutors decline to pursue a case could also be adjudicated in a real court, as a student could seek a civil protective order against her alleged assailant. OCR could have mandated or encouraged universities to cooperate with those civil proceedings, which in some cases might warrant excluding an alleged assailant from campus.

The United States government has perfected a technological capability that enables us to monitor the messages that go through the air.… That capability at any time could be turned around on the American people, and no American would have any privacy left, such is the capability to monitor everything—telephone conversations, telegrams, it doesn’t matter. There would be no place to hide. —Senator Frank Church, Chair, Senate Select Committee to Study Governmental Operations with Respect to Intelligence Activities, 1975

Her tent was far enough away that she could call for help without necessarily being heard. Of course, she might also cry out for pleasanter reasons. Decided, he moved through the thickening dusk, drew aside the tent flap, and stepped inside. Kassandra was just finishing her bath. It was an indulgence to cart about the canvas-and-wood tub that had to be filled laboriously with buckets when she could have managed with just a basin. She admitted as much, but savored the bath all the same. After the long day, and the days before it, she needed the calming peace of hot water and blessed quiet. She would have lingered longer but the water cooled rapidly. Rising, she reached for the towel she had left on a stool beside the tub. Only to have it handed to her. She gasped and whirled around to find Royce surveying her with obvious appreciation. “You were very far away,” he said. “I was not!” Grasping the towel, she wrapped it around herself even as she felt ridiculous for doing so. It was hardly as though the man had not seen her naked before. Seen, touched, tasted, savored…Never mind about that now. “You walk too quietly,” she accused. “A hideous failing,” he replied, looking pleased with himself. He glanced around the tent. “Cozy.” “Comfortable, as I am sure yours is.” He raised a brow and with it, beckoned a blush. She was not a hypocrite. He had shared her bed for four nights and were they in the palace, he would be sharing it again. It was just that they were out in public, as it were, with none of the privacy to be found in her own quarters. But she had not moved away from him on the ship and, truth be told, she did not want to do so now. “You are caught,” he said. At her puzzled look, he added, “On the horns of propriety. It’s an awkward place to be.” “I’m not trying to conceal anything.” “I realize that, but you are trying not to make a display of what has happened between us, not force people to deal with it at a time when they are deeply concerned and anxious.” “Yes,” she said on a breath of relief. He truly did understand. “That’s it exactly.” “Kassandra…” He reached out a hand but let it fall without touching her. “Whatever lies ahead of us, my concern right now is for your safety. You are alone here in this tent and it is set a little apart from the others. If you like, I’ll sleep outside but I’m not leaving you by yourself tonight.” She had not thought of that, had not considered that he would be worried about her in such a situation. Belatedly, she realized that her own vision had blinded her. She knew this was not the time or place, but he knew nothing of the sort. And he wanted to protect her. He really did. Tears stung her eyes but she would not let them fall. The towel was a different matter. She went to him without it.

In general, Rockefeller kept his family apart from Standard Oil matters, with one curious exception. At the breakfast table, he sometimes read aloud samples from the reams of abusive crank mail that swamped his office. Perhaps he did this to make light of the threats or take the sting from controversy. Aside from this, he steered clear of anything even faintly controversial. Did Cettie’s religion become her impenetrable shield against the venomous criticism of her husband? And did John become more self-righteous about temperance and other social issues to assert his own virtue and assuage his conscience? These are intriguing questions, but ones avoided so sedulously by Rockefeller and his family that they left no comments that might shed any light on them. Certain aspects of Rockefeller’s married life—those critical things whispered about Standard Oil in the privacy of the bedroom at night—will likely remain a mystery forever.

For pride to work, we need to believe that others are watching, or that we will have the opportunity to report our success to others. Marketing researchers have found that people are much more likely to buy green products in public than in the privacy of online shopping.

The IoT market grows rapidly and it’s acceleration will continue in all major areas like Industrial Internet of Things; Digital Enterprise; Internet of Healthcare; Internet of Energy; Internet of Education; Digitalisation of global Supply Chains. Security concerns add to the IoT complexity. Strategically, to assure the system’s reliability & data / knowledge engineering, it is important to insure data integrity, availability, traceability, and privacy. A complex problem of digital transformation globally. The Internet of Things cybersecurity, therefore, is not a matter of device self-defence. What is needed is a systemic approach. Identify underlying patterns. Secure elements of a chain: from security of a device that creates, captures your data.. to the data storage.. to the back-end storage.. Create/ join IoT ecosystems, driven by protection with external monitoring, detection and reaction systems. It is a challenge - to secure systems.

He sounded amused. “You don’t have to do that, Emmy. Seriously.” When I uncovered my eyes, he stated a matter-of-factly, “By the end of this week, you’ll have seen all of us naked.” Really? My hand fell. “I will?” Lee grinned. “On tour means zero privacy. Besides—” He walked away, sliding his boxers down his legs and stepping out of them. “—I don’t mind.” Day one. I have seen taut male buns. And they were nice. I wonder what else I’ll see.

The fact that he was ashamed when he was discovered praying was for Kant an argument against prayer. He failed to see that prayer by its very nature is a matter for the strictest privacy, and he failed to perceive the fundamental significance of shame for human existence.