Process Of Obtaining Quotes

Man cannot survive except through his mind. He comes on earth unarmed. His brain is his only weapon. Animals obtain food by force. man had no claws, no fangs, no horns, no great strength of muscle. He must plant his food or hunt it. To plant, he needs a process of thought. To hunt, he needs weapons,and to make weapons - a process of thought. From this simplest necessity to the highest religious abstraction, from the wheel to the skyscraper, everything we are and we have comes from a single attribute of man -the function of his reasoning mind.

When we see that almost everything men devote their lives to attain, sparing no effort and encountering a thousand toils and dangers in the process, has, in the end, no further object than to raise themselves in the estimation of others; when we see that not only offices, titles, decorations, but also wealth, nay, even knowledge[1] and art, are striven for only to obtain, as the ultimate goal of all effort, greater respect from one's fellowmen,—is not this a lamentable proof of the extent to which human folly can go?

In the process of falling to the earth, seeping into the ground, and then emerging, water obtain information from various minerals and becomes wise.

Man has no automatic code of survival. His particular distinction from all other living species is the necessity to act in the face of alternatives by means of volitional choice. He has no automatic knowledge of what is good for him or evil, what values his life depends on, what course of action it requires. Are you prattling about an instinct of self-preservation? An instinct of self-preservation is precisely what man does not possess. An 'instinct' in as unerring and automatic form of knowledge. A desire is not an instinct. A desire to live does not give you the knowledge required for living. And even man's desire to live is not automatic: your secret evil today is that that is the desire you do not hold. Your fear of death is not a love of life and will not give you the knowledge needed to keep it. Man must obtain his knowledge and choose his actions by a process of thinking, which nature will not force him to perform. Man has the power to act as his own destroyer--and that is the way he has acted through most of history.

Rafe asks him, could the king's freedom be obtained, sir, with more economy of means? Less bloodshed? Look, he says: once you have exhausted the process of negotiation and compromise, one you have fixed on the destruction of an enemy, that destruction must be swift and it must be perfect. Before you even glance in his direction, you should have his name on a warrant, the ports blocked, his wife and friends bought, his heir under your protection, his money in your strong room and his dog running to your whistle. Before he wakes in the morning, you should have the axe in your hand.

Perception requires imagination because the data people encounter in their lives are never complete and always equivocal. For example, most people consider that the greatest evidence of an event one can obtain is to see it with their own eyes, and in a court of law little is held in more esteem than eyewitness testimony. Yet if you asked to display for a court a video of the same quality as the unprocessed data catptured on the retina of a human eye, the judge might wonder what you were tryig to put over. For one thing, the view will have a blind spot where the optic nerve attaches to the retina. Moreover, the only part of our field of vision with good resolution is a narrow area of about 1 degree of visual angle around the retina’s center, an area the width of our thumb as it looks when held at arm’s length. Outside that region, resolution drops off sharply. To compensate, we constantly move our eyes to bring the sharper region to bear on different portions of the scene we wish to observe. And so the pattern of raw data sent to the brain is a shaky, badly pixilated picture with a hole in it. Fortunately the brain processes the data, combining input from both eyes, filling in gaps on the assumption that the visual properties of neighboring locations are similar and interpolating. The result - at least until age, injury, disease, or an excess of mai tais takes its toll - is a happy human being suffering from the compelling illusion that his or her vision is sharp and clear. We also use our imagination and take shortcuts to fill gaps in patterns of nonvisual data. As with visual input, we draw conclusions and make judgments based on uncertain and incomplete information, and we conclude, when we are done analyzing the patterns, that out “picture” is clear and accurate. But is it?

Most people aren’t trained to want to face the process of re-understanding a subject they already know. One must obtain not just literacy, but deep involvement and re-understanding.

Man’s mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive, he must act, and before he can act he must know the nature and purpose of his action. He cannot obtain his food without a knowledge of food and of the way to obtain it. He cannot dig a ditch – or build a cyclotron – without a knowledge of his aim and of the means to achieve it. To remain alive, he must think. “But to think is an act of choice. The key to what you so recklessly call ‘human nature,’ the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct. The function of your stomach, lungs, or heart is automatic; the function of your mind is not. In any hour and issue of your life, you are free to think or to evade that effort. But you are not free to escape from your nature, from the fact that reason is your means of survival – so that for you, who are a human being, the question ‘to be or not to be’ is the question ‘to think or not to think.’ . . . “Man has no automatic code of survival. His particular distinction from all other living species is the necessity to act in the face of alternatives by means of volitional choice. . . Man must obtain his knowledge and choose his actions by a process of thinking, which nature will not force him to perform. Man has the power to act as his own destroyer – and that is the way he has acted through most of his history (pages 1012-1013).

But," I say hoarsely, clearing my throat, "do all these clients—patrons—know how she did this experiment? What it took?" "Would it matter now, if they knew?" She shrugs at me. "If the end results are this remarkable, would you throw away the research just because the process was unethical? Immoral human experimentation has been around forever, has been performed by your country, by mine, by everyone. You think people don't want the results of this kind of research, regardless of how it's obtained? People ultimately don't care about the journey, if the end is worth it. And what was the price tag here, in exchange for immortality?" One life.

The Rules For Being Human 1. You will receive a body. You may like it or hate it, but it will be yours for the entire period of this time around. 2. You will learn lessons. You are enrolled in a full-time informal school called Life. Each day in this school you will have the opportunity to learn lessons. You may like the lessons or think them irrelevant and stupid. 3. There are no mistakes, only lessons. Growth is a process of trial and error: Experimentation. The “failed” experiments are as much a part of the process as the experiment that ultimately “works.” 4. A lesson is repeated until learned. A lesson will be presented to you in various forms until you have learned it. When you have learned it, you can then go on to the next lesson. 5. Learning lessons does not end. There is no part of life that does not contain its lessons. If you are alive, there are lessons to be learned. 6. “There” is no better than “here.” When your “there” has become a “here,” you will simply obtain another “there” that will again look better than “here.” 7. Others are merely mirrors of you. You cannot love or hate something about another person unless it reflects something you love or hate about yourself. 8. What you make of your life is up to you. You have all the tools and resources you need. What you do with them is up to you. The choice is yours. 9. Your answers lie inside you. The answers to Life’s questions lie inside you. All you need to do is look, listen and trust. 10. You will forget all this. Chérie Carter-Scott

Man has no automatic code of survival. His particular distinction from all other living species is the necessity to act in the face of alternatives by means of volitional choice. He has no automatic knowledge of what is good for him or evil, what values his life depends on, what course of action it requires...Man must obtain his knowledge and choose his actions by a process of thinking, which nature will not force him to perform.

We obtain our education at home, at school, and, most important, from life itself. The learning process must go on as long as we live.

At the bottom of every process of obtaining creative material for our work is emotion. Feeling, however, does not replace an immense amount of work on the part of our intellects. Perhaps you are afraid that the little touches which your mind may add on its own account will spoil your material drawn from life? Never fear that. Often these original additions enhance it greatly if your belief in them is sincere.

Subjective optimization complements sour grapes, the inclination to see that which you can’t have as that which you didn’t want in the first place. Subjective optimization makes whatever you get stuck with seem better than that which you can no longer obtain. Metaphorically, it is the process that makes lemons into lemonade.

What is more, the whole apparatus of life has become so complex and the processes of production, distribution, and consumption have become so specialized and subdivided, that the individual person loses confidence in his own unaided capacities: he is increasingly subject to commands he does not understand, at the mercy of forces over which he exercises no effective control, moving to a destination he has not chosen. Unlike the taboo-ridden savage, who is often childishly over-confident in the powers of his shaman or magician to control formidable natural forces, however inimical, the machine-conditioned individual feels lost and helpless as day by day he metaphorically punches his time-card, takes his place on the assembly line, and at the end draws a pay check that proves worthless for obtaining any of the genuine goods of life. This lack of close personal involvement in the daily routine brings a general loss of contact with reality: instead of continuous interplay between the inner and the outer world, with constant feedback or readjustment and with stimulus to fresh creativity, only the outer world-and mainly the collectively organized outer world of the power system-exercises authority: even private dreams must be channeled through television, film, and disc, in order to become acceptable. With this feeling of alienation goes the typical psychological problem of our time, characterized in classic terms by Erik Erikson as the 'Identity Crisis.' In a world of transitory family nurture, transitory human contacts, transitory jobs and places of residence, transitory sexual and family relations, the basic conditions for maintaining continuity and establishing personal equilibrium disappear. The individual suddenly awakens, as Tolstoi did in a famous crisis in his own life at Arzamas, to find himself in a strange, dark room, far from home, threatened by obscure hostile forces, unable to discover where he is or who he is, appalled by the prospect of a meaningless death at the end of a meaningless life.

unlike so many political scientists of the time, Kissinger believed the study of history was essential for an understanding of international relations. The past was never past. History taught complexity and contingency, the way political and military leaders went about selecting among indeterminate options in the particular circumstances they faced and the mistakes they often committed as individuals making individual choices. There was no escaping uncertainty; tragedy was an ever-constant presence in human affairs. One obtained from the past not abstract formulas to be applied mechanically to modern-day problems but a flexible awareness of the human condition that could enrich the decision-making process. “History teaches by analogy, not identity,” Kissinger wrote. “This means that the lessons of history are never automatic.” Needless to say, Kissinger was no more enamored of quantitative thinking than Morgenthau.

Plane Ride - In our sport it is natural and necessary to set up goals to inspire us. We all want to achieve the next level, the break-thru performance. What we (all of us) must not forget is that the journey to these goals is the best part. The daily process of obtaining success takes up the majority of our time and effort throughout our lives. Remember to appreciate what you’ve done in the past and what you are doing in the present on your way to higher goals. This will allow you to always strive for something more without missing out on the fact that your path to success is as much a starting point as it is a finish line.

Knowledge is the ability to obtain, process and use information, so that it benefits you as an asset and not a liability

Whatever I obtain through self-promotion I’ll have to sustain through self-promotion. #bornforsignificance

I have not yet been able to stereotype my theological views, and have ceased to expect ever to do so. The idea is preposterous. None but an omniscient mind can continue to maintain a precise identity of views and opinions. Finite minds, unless they are asleep or stultified by prejudice, must advance in knowledge. The discovery of new truth will modify old views and opinions, and there is perhaps no end to this process with finite minds in any world. True Christian consistency does not consist in stereotyping our opinions and views, and in refusing to make any improvement lest we should be guilty of change, but it consists in holding our minds open to receive the rays of truth from every quarter and in changing our views and language and practice as often and as fast, as we can obtain further information. I call this Christian consistency, because this course alone accords with a Christian profession. A Christian profession implies the profession of candour and of a disposition to know and obey all truth. It must follow, that Christian consistency implies continued investigation and change of views and practice corresponding with increasing knowledge. No Christian, therefore, and no theologian should be afraid to change his views, his language, or his practices in conformity with increasing light. The prevalence of such a fear would keep the world, at best, at a perpetual stand-still, on all subjects of science, and consequently all improvements would be precluded.

Much of human progress has involved reducing the time and energy, as well as the number of processes we have to engage in and think about, for each of us to obtain the necessities of life.

Man seeks objectives that enable him to convert the attainment of every goal into a means for the attainment of a new and more desirable goal. The ultimate objective in such a sequence cannot be obtainable; otherwise its attainment would put an end to the process. An end that satisfies these conditions is an ideal… Thus the formulation and pursuit of ideals is a means by which to put meaning and significance into his life and into the history of which he is part.

This is connected with the conception of naming as a process that is, so to speak, occult. Naming seems to be a _strange_ connection of a word with an object. -- And such a strange connection really obtains, particularly when a philosopher tries to fathom _the_ relation between name and what is named by staring at an object in front of him and repeating a name, or even the word "this", innumerable time. For philosophical problems arise when language goes on holiday. And _then_ we may indeed imagine naming to be some remarkable mental act, as it were the baptism of an object. And we can also say the word "this" _to_ the object, as it were _address_ the object as "this" -- a strange use of this word, which perhaps occurs only when philosophizing.

A desire to live does not give you the knowledge required for living. And even man’s desire to live is not automatic: your secret evil today is that that is the desire you do not hold. Your fear of death is not a love of life and will not give you the knowledge needed to keep it. Man must obtain his knowledge and choose his actions by a process of thinking, which nature will not force him to perform. Man has the power to act as his own destroyer—and that is the way he has acted through most of his history.

I tell you, because military training is not publicly recognised by the state, you must not make that an excuse for being a whit less careful in attending to it yourself. For you may rest assured that there is no kind of struggle, apart from war, and no undertaking in which you will be worse off by keeping your body in better fettle. "For in everything that men do the body is useful; and in all uses of the body it is of great importance to be in as high a state of physical efficiency as possible. Why, even in the process of thinking, in which the use of the body seems to be reduced to a minimum, it is matter of common knowledge that grave mistakes may often be traced to bad health. "And because the body is in a bad condition, loss of memory, depression, discontent, insanity often assail the mind so violently as to drive whatever knowledge it contains clean out of it. But a sound and healthy body is a strong protection to a man, and at least there is no danger then of such a calamity happening to him through physical weakness: on the contrary, it is likely that his sound condition will serve to produce effects the opposite of those that arise from bad condition. And surely a man of sense would submit to anything to obtain the effects that are the opposite of those mentioned in my list. "Besides, it is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord.

I emphasise it now; I had little-to-nothing in common with other people. Their values I did not comprehend, their ideals were to me a living horror. Call it ostentatious but I even sought to provide tangible proof of my withdrawal from the world. I posted a sign in the entrance to the building wherein I dwelt; a sign that indicated I had no wish to be disturbed by anyone, for any purpose whatsoever. As these convictions took hold of me and, as I denied, nay even repudiated, the hold that the current society of men possesses over its ranks, as I retreated into a hermitage of the imagination, disentangling my own concerns from those paramount to the age in which I happened to be born, an age with no claim to be more enlightened, significant or progressive than any other, I tried to make a stand for the spirit. Tyranny, in this land, I was told, was dead. But I contend that the replacement of one form of tyranny with another is still tyranny. The secret police now operate not via the use of brute force in dark underground cells; they operate instead by a process of open brainwashing that is impossible to avoid altogether. The torture cells are not secret; they are everywhere, and so ubiquitous that they are no longer seen for what they are. One may abandon television; one may abandon all forms of broadcast media, even the Internet, but the advertising hoardings in every street, on vehicles, inside transport centres, are still there. And they contain the same messages. Only the very rich can avoid their clutches utterly. Those who have obtained sufficient wealth may choose their own surroundings, free from the propaganda of a decayed futurity. And yet, and yet, in order to obtain such a position of freedom it is first necessary to have served the ideals of the tyranny slavishly, thereby validating it. ("The Tower")

How can you be a lighteyes without light eyes?” Teft said with a scowl. “By having dark eyes,” Rock said, as if it were obvious. “We do not pick our leaders this way. Is complicated. But do not interrupt story.” He milked another reed, tossing the husk into a pile beside him. “The nuatoma, they see our lack of Shards as great shame. They want these weapons very badly. It is believed that the nuatoma who first obtains a Shardblade would become king, a thing we have not had for many years. No peak would fight another peak where a man held one of the blessed Blades.” “So you came to buy one?” Kaladin asked. No Shardbearer would sell his weapon. Each was a distinctive relic, taken from one of the Lost Radiants after their betrayal. Rock laughed. “Ha! Buy? No, we are not so foolish as this. But my nuatoma, he knew of your tradition, eh? It says that if a man kills a Shardbearer, he may take the Blade and Plate as his own. And so my nuatoma and his house, we made a grand procession, coming down to find and kill one of your Shardbearers.” Kaladin almost laughed. “I assume it proved more difficult than that.” “My nuatoma was not a fool,” Rock said, defensive. “He knew this thing would be difficult, but your tradition, it gives us hope, you see? Occasionally, a brave nuatoma will come down to duel a Shardbearer. Someday, one will win, and we will have Shards.

I wanted only to advise you to progress quietly and seriously in your evolvement. You could greatly interfere with that process if you look outward and expect to obtain answers from the outside—answers which only your innermost feeling in your quietest hour can perhaps give you.

...the process of truly learning is laborious, monotonous, and at times down right bitter and boring. Therefore, obtaining a truly higher education will require of you a determined mind and a will to stick and stay. In short, it will take discipline. But in the end, it will be worth it all.

Wanting to leave communist Russia is all fine and well | Actually leaving the country is where you might run into a few setbacks. Obtaining a visa for a simple vacation outside the soviet block was a long and arduous process. To immigrate to a free society was about as easy as finding whiskey in a church.

We can also add that the generating of anxiety sets symptom-formation going and is, indeed, a necessary prerequisite of it. For if the ego did not arouse the pleasure-unpleasure agency by generating anxiety, it would not obtain the power to arrest the process which is preparing in the id and which threatens danger.

The Hebrew prophet made three requirements from those who would join the great forward-moving procession led by Jehovah. “To love mercy” and at the same time “to do justly” is the difficult task; to fulfil the first requirement alone is to fall into the error of indiscriminate giving with all its disastrous results; to fulfil the second solely is to obtain the stern policy of withholding, and it results in such a dreary lack of sympathy and understanding that the establishment of justice is impossible. It may be that the combination of the two can never be attained save as we fulfil still the third requirement—“to walk humbly with God,” which may mean to walk for many dreary miles beside the lowliest of His creatures, not even in that peace of mind which the company of the humble is popularly supposed to afford, but rather with the pangs and throes to which the poor human understanding is subjected whenever it attempts to comprehend the meaning of life.

A rare orchid that gives off its scent only at night," Nettle replied. "The petals are pure white, far more delicate even than jasmine. One cannot obtain the essence by heating the blossoms- they are too fragile." "Cold enfleurage, then?" Lillian murmured, referring to the process of soaking the precious petals in sheets of fat until it was saturated with their fragrance, then using an alcohol-based solvent to draw out the pure essence. "Yes." She took another breath of the exquisite essence. "What is the orchid's name?" "Lady of the Night." That elicited a delighted chuckle from Daisy. "That sounds like the title of one of the novels my mother has forbidden me to read.

A man obtains his God-the-Preceptor at the age of twelve years and four months. At the age of twenty four years and eight months he gets and sees Atma, God, in the seventh plane. It takes twelve years and four months in the body for God’s manifestations and realizations in multifarious conditions in the process of transformation of life-power into God.

Alvan Stewart, a prolific writer and speaker against slavery from New York, developed the argument that the Constitution’s Fifth Amendment, which barred depriving any person of “life, liberty, or property” without due process of law, made slavery unconstitutional. Slaves, said Stewart, should go to court and obtain writs of habeas corpus ordering their release from bondage.

Another view of the Constitution was put forward early in the twentieth century by the historian Charles Beard (arousing anger and indignation, including a denunciatory editorial in the New York Times). He wrote in his book An Economic Interpretation of the Constitution: Inasmuch as the primary object of a government, beyond the mere repression of physical violence, is the making of the rules which determine the property relations of members of society, the dominant classes whose rights are thus to be determined must perforce obtain from the government such rules as are consonant with the larger interests necessary to the continuance of their economic processes, or they must themselves control the organs of government. In short, Beard said, the rich must, in their own interest, either control the government directly or control the laws by which government operates. Beard applied this general idea to the Constitution, by studying the economic backgrounds and political ideas of the fifty-five men who gathered in Philadelphia in 1787 to draw up the Constitution. He found that a majority of them were lawyers by profession, that most of them were men of wealth, in land, slaves, manufacturing, or shipping, that half of them had money loaned out at interest, and that forty of the fifty-five held government bonds, according to the records of the Treasury Department. Thus, Beard found that most of the makers of the Constitution had some direct economic interest in establishing a strong federal government: the manufacturers needed protective tariffs; the moneylenders wanted to stop the use of paper money to pay off debts; the land speculators wanted protection as they invaded Indian lands; slaveowners needed federal security against slave revolts and runaways; bondholders wanted a government able to raise money by nationwide taxation, to pay off those bonds. Four groups, Beard noted, were not represented in the Constitutional Convention: slaves, indentured servants, women, men without property. And so the Constitution did not reflect the interests of those groups. He wanted to make it clear that he did not think the Constitution was written merely to benefit the Founding Fathers personally, although one could not ignore the $150,000 fortune of Benjamin Franklin, the connections of Alexander Hamilton to wealthy interests through his father-in-law and brother-in-law, the great slave plantations of James Madison, the enormous landholdings of George Washington. Rather, it was to benefit the groups the Founders represented, the “economic interests they understood and felt in concrete, definite form through their own personal experience.

This book exposes the ways in which food companies use political processes—entirely conventional and nearly always legal—to obtain government and professional support for the sale of their products. Its twofold purpose is to illuminate the extent to which the food industry determines what people eat and to generate much wider discussion of the food industry’s marketing methods and use of the political system.

It would be easy to mistake Daley's tolerance of the Outfit for simple corruption. However, the more accurate assessment appears to be that Daley understood better than most that the sooner the hoods were promoted up the social ladder, the sooner they would disappear into the landscape much the same way as the Founding Fathers who institutionalized the enslavement from the African subcontinent, or the westward explorers who orchestrated the demise of more than six million Native Americans, or the aging robber barons who defrauded untold millions of their life savings. Why, Daley must have wondered, should Chicago's greedy frontiersmen be treated any different from their predecessors? Mayor Daley seemed to know innately what Kefauver had failed to grasp, and what Professor David Bell of Columbia University had labeled 'the progress of ethnic succession': The violence associated with the process was, at least in the case of organized crime, overwhelmingly intramural, and when it spilled over, it seemed to dissipate once the gang obtained what it believed was its rightful share of the American Dream. As Daley once responded to a question about his indulgence of the Outfit, 'Well, it's there, and you know you can't get rid of it, so you have to live with it.

I do not judge the quality of my work by the feedback obtained from the masses, for if the masses knew how to judge wisely, would not have supported so much madness throughout human history; I judge my work through the many attacks the devil launches on me, by using possessed souls during the process of creation, and the viciousness of such attacks. It is in the most poisonous insults that I find the elixir of my self-worth.

Mis-information is rampant in this great age of mass-information. While we have more access to learning than ever before in the history of the world, we’re actually getting dumber it seems. The amount of (mis)information at everyone's fingertips has lured us into a false sense of knowing. Whether it be information about science, politics, or theology, our society is suffering from an inability to research, process, filter, and apply. At the same time we seem entirely oblivious to the zeitgeist (spirit of the age) that is nihilistic and libertine, making everything relative and subjective. And Satan himself rushes to blur our vision, stirring up the dust of confusion. The church must respond by teaching the critical faculties of logic and spiritual discernment, embedded in a cohesive framework of fides quaerens intellectum (faith seeking understanding). We must obtain a reasonable faith that is consistent with historic Christianity and relevant for our post-modern age. Otherwise, those rejecting the blatant errors of religious fundamentalism will be susceptible to every wind of false doctrine and repackaged heresy imaginable. They will leave the orthodox faith and accept something that vaguely resembles Christianity, but in reality is a vile concoction of demonic lies.

In accordance with that definite property of the ‘common integral vibration,’ or the ‘white ray,’ during the process of its transformations about which I have just spoken and which was already familiar to the learned Babylonian painters, each of its ‘center-of-gravity vibrations’ or one of the separate colors of the ‘white ray’ always ensues from another and is transformed into a third, for example, the color orange is obtained from red, and in turn passes into yellow, and so on and so forth.

The company’s problems with the FDA were far bigger than just the drugs intended for Africa. Ranbaxy had not properly tested the stability of almost any drugs on the U.S. market. The most basic good manufacturing practices require continuous monitoring of drug quality. Drug stability must be tested at intervals called “stations”: three months, six months, nine months, and so on. So long as a drug is on the market, that data has to be filed in an annual report with the FDA. One is never out of data, because obtaining it is simply part of the process.

In protecting the original process of imagining fulfillment instead of obtaining it in the real world, a person has to distort other people, misperceive their motives, hate the self, and in some sense, preserve an idealized image of the family. An inward style of life and dishonest communications hurt the people closest. By contrast, living an undefended life means risking hurt and frustration in an honest pursuit of goals. However, a person can learn to develop an open, nondefensive life style, free from the deception and double messages so damaging to others.

Sherri Solvig had had cancer, lymphatic cancer, but due to valiant efforts by her doctors she had gone into remission. However, encoded in the memory-tapes of her brain was the datum that patients with lymphoma who go into remission usually eventually lose their remission. They aren’t cured; the ailment has somehow mysteriously passed from a palpable state into a sort of metaphysical state, a limbo. It is there but it is not there. So despite her current good health, Sherri (her mind told her) contained a ticking clock, and when the clock chimed she would die. Nothing could be done about it, except the frantic promotion of a second remission. But even if a second remission were obtained, that remission, too, by the same logic, the same inexorable process, would end. Time had Sherri in its absolute power. Time contained one outcome for her: terminal cancer. This is how her mind had factored the situation out; it had come to this conclusion, and no matter how good she felt or what she had going for her in her life, this fact remained a constant. A cancer patient in remission, then, represents a stepped-up case of the status of all humans; eventually you are going to die.

New artists have been obtained. These do not object to, and indeed argue enthusiastically for, the rationalization process. Production is up. Quality-control devices have been installed at those points where the interests of artists and audiences intersect. Shipping and distribution have been improved out of all recognition. (It is in this area, they say in Paraguay, that traditional practices were most blameworthy.) The rationalized art is dispatched from central art dumps to regional art dumps, and from there into the lifestreams of cities. Each citizen is given as much art as his system can tolerate.

By the most basic definition of the law, Mohammed was not eligible, but he was allowed to stay in the United States and obtain a work visa—while the INS processed his petition. Moving with the lightning speed of a government agency, the INS rejected his petition for amnesty as a farmworker three years later. Then, Mohammed applied for a general amnesty, claiming he had been living continuously in the United States from 1982 to 1986. Actually, he was a teenager in Jordan then, but again, Mohammed was allowed to stay while the INS considered his request. As it was considering, Mohammed bombed the World Trade Center.15

Woodrow Wilson, that great liberal president of the United States who sought to found the League of Nations, put it this way in a lecture he delivered at Columbia University in 1907: Since trade ignores national boundaries and the manufacturer insists on having the world as a market, the flag of his nation must follow him, and the doors of the nations which are closed against him must be battered down. Concessions obtained by financiers must be safeguarded by ministers of state, even if the sovereignty of unwilling nations be outraged in the process. Colonies must be obtained or planted, in order that no useful corner of the world may be overlooked or left unused.

We are very apt to think of the ego as powerless against the id; but when it is opposed to an instinctual process in the id it has only to give a ‘signal of unpleasure’ in order to attain its object with the aid of that almost omnipotent institution, the pleasure principle. To take this situation by itself for a moment, we can illustrate it by an example from another field. Let us imagine a country in which a certain small faction objects to a proposed measure the passage of which would have the support of the masses. This minority obtains command of the press and by its help manipulates the supreme arbiter, ‘public opinion’, and so succeeds in preventing the measure from being passed.

It is the question of "common world". The meaning of this world is not solipsism world, the world of "ego", but the world which can be actualize by my consciousness -according to relation of “ego” and caring for another in everyday life. To care for another means one lets go of self-consciousness and self-awareness and relates. We should consider human is constructed directly in term of their own consciousness and not by contrasting that consciousness with a reality independent of them, on the other hand it is constructed separate of his consciousness. So, we should surely consider the relation of human and the world. It seems that what can link these levels is “life-world” which means the idea of releasing human from worldlessness. Life-world as general sphere of individual experience in the world around (including other persons, objects and events) is a real and concrete phenomenon which has root in everyday life for obtaining its living practical purposes and objectively, considered as the basis of knowledge, interests, benefits and common links between humans. In the realm of life-world, transcendence and consciousness link to individual and group relationship and everyday life. For Heidegger consciousness proceeds from understanding, and this understanding is predicated upon our dealings in the world. Consciousness does not belong to the world, but has a practical relationship with it. What is within consciousness is the exact meaning of the word nothing. Consciousness is nothing but an opening to what they are and can only be talked about in this sense. Consciousness is the relationship we experience in praxis. As for a footballer, bodybuilding and fitness is nothing but the relationship he experiences in act, the day of the race and the subsequent races. Therefore, in this meaning, world without consciousness, intersubjectivity relationships -Alfred Schutz calls this quality as we- pure relation- and everyday life is not imaginable. Because of this matter we can't talk about the world without considering the roles of above items. "As Husserl articulated the life-world can be said to include the world of science and action can’t be without world." We should consider that thought itself arises out of incidents of living experience and must remain bound to them as the only guideposts by which to take its bearings. The artist who continually experiment the possibility of thinking and experience The new, respond to what addressed itself to him, because the new cannot be preconceived. On the other hand The new emerges through process as a shudder that presents itself to us. Even Architecture is not separate from these issues as the communicative. A part of Professor Pezhman Mosleh speech, “Music, Anti-war, a way to Discourse

Kuan Yin is showing me visually how I’m (and we all are) part of a round ball of light that people call God,” delineates Lena. “There are those who would rather God were thought of as a person, a man with a white beard,” elaborates Kuan Yin. “However, for purposes of this manuscript, I will continue with this ball of light analogy of the God Force. Those who object to my use of the word ‘God’ or ‘God Force’ will just have to deal with it for now.” “I’m seeing not pie-shaped but straight slivers coming from this central ball of light,” depicts Lena. “These straight slivers of light become a person who plays out adventures from his or her beliefs. When you put all the slivers together they form God. It is as if one takes a small chip of gold from a cave made of gold. The cave and chip of gold are separate. Yet, they are the same. How can this be?” Answering her own question, Lena comments, “Because they are both comprised of the same chemical elements. Why do we even go through such a complex process? Is it all just a beautiful game?” Lena asks Kuan Yin. “The God Force likes intense pleasure,” expounds Kuan Yin. “However, the God Force experiences itself more clearly when it can separate itself out; obtaining a different point of view. Because of this separation, [becoming human--the personification of the “Always/Authentic Self”], there is the possibility for pain.

legislatures at different levels of government, researchers, journalists, and judges involved in one or more aspects of the process. Each of these actors (either individual or corporate) has potentially different values/interests, perceptions of the situation, and policy preferences. 2. This process usually involves time spans of a decade or more, as that is the minimum duration of most policy cycles, from emergence of a problem through sufficient experience with implementation to render a reasonably fair evaluation of a program's impact (Kirst and Jung 1982; Sabatier and Jenkins-Smith 1993). A number of studies suggest that periods of twenty to forty years may be required to obtain a reasonable

The evolutionary process of productive adaption and ascent—the process of seeking, obtaining, and pursuing more and more ambitious goals—does not just pertain to how individuals and society move forward. It is equally relevant when dealing with setbacks, which are inevitable. At some point in your life you will crash in a big way. You might fail at your job or with your family, lose a loved one, suffer a serious accident or illness, or discover the life you imagined is out of reach forever. There are a whole host of ways that something will get you . At such times, you will be in pain and might think that you don’t have the strength to go on. You almost always do, however; your ultimate success will depend on you realizing that fact, even though it might not seem that way at the moment. This is why many people who have endured setbacks that seems devastating at the time ended up happy as (or even happier than) they originally were after they successfully adapted to them. The quality of your life will depend on the choices you make at those painful moments. The faster one appropriately adapts, the better. No matter what you want out of life, your ability to adapt and move quickly and efficiently through the process of personal evolution will determine your success and your happiness. If you do it well, you can cahnge your psychological reaction to it so that what was painful can become something you crave.

But the Hermetists claim that the Master or advanced student is able, to a great degree, to escape tile swing toward Pain, by the process of Neutralization before mentioned. By rising on to the higher plane of the Ego, much of the experience that comes to those dwelling on the lower plane is avoided and escaped. The Law of Compensation plays an important part in the lives of men and women. It will be noticed that one generally "pays the price" of anything he possesses or lacks. If he has one thing, he lacks another the balance is struck. No one can "keep his penny and have the bit of cake" at the same time. Everything has its pleasant and unpleasant sides. The things that one gains are always paid for by the things that one loses. The rich possess much that the poor lack, while the poor often possess things that are beyond the reach of the rich. The millionaire may have the inclination toward feasting, and the wealth wherewith to secure all the dainties and luxuries of the table while he lacks the appetite to enjoy the same; he envies the appetite and digestion of the laborer, who lacks the wealth and inclinations of the millionaire, and who gets more pleasure from his plain food than the millionaire could obtain even if his appetite were not jaded, nor his digestion ruined, for the wants, habits and inclinations differ. And so it is through life. The Law of Compensation is ever in operation, striving to balance and counterbalance, and always succeeding in time, even though several lives may be required for the return swing of the Pendulum of Rhythm.

And yet, however much joy her return might give me when it happened, I felt that the same difficulties would soon arise again and that seeking happiness through satisfying my inner desires was as naïve as undertaking to reach the horizon by simply walking forward in a straight line. The more desire advances, the more true possession recedes. So that if it is possible to obtain happiness, or at least freedom from suffering, what we should seek is not the satisfaction, but the gradual reduction and final elimination of desire. We try to see those we love, we should try not to see them, for only the process of forgetting leads finally to the extinction of desire. And I imagine that if an author wanted to express this kind of truth, he would seek to approach the woman concerned by dedicating his book to her, saying, “This is your book.

The Majoon, or Hemp confection, is a compound of sugar, butter, flour, milk and sidhee or bang. The process has been repeatedly performed before me by Ameer, the proprietor of a celebrated place of resort for Hemp devotees in Calcutta, and who is considered the best artist in his profession. Four ounces of sidhee, and an equal quantity of ghee are placed in an earthen or well-tinned vessel, a pint of water added, and the whole warmed over a charcoal fire. The mixture is constantly stirred until the water all boils away, which is known by the crackling noise of the melted butter on the sides of the vessel. The mixture is then removed from the fire, squeezed through cloth while hot—by which an oleaginous solution of the active principles and colouring matter of the Hemp is obtained—and the leaves, fibres, &c. remaining on the cloth are thrown away. The green oily solution

The supplementary quantity of gold that streams from it into commerce goes at first to the owners of the mine and then by turns to those who have dealings with them. If we schematically divide the whole community into four groups, the mine-owners, the producers of luxury goods, the remaining producers, and the agriculturalists, the first two groups will be able to enjoy the benefits resulting from the reduction in the value of money, the former of them to a greater extent than the latter. But even as soon as we' reach the third group, the situation is altered. The profit obtained by this group as a result of the increased demands of the first two will already be offset to some. extent by the rise in the prices of luxury goods which will have experienced the full effect of the depreciation by the time it begins to affect other goods. Finally, for the fourth group, the whole process will result in nothing but loss.

Dream Meditation Practices are best performed in an isolated (close to nature) chamber that is clean and dry. Diet should be modified before practice so that solid food is reduced and a sense of lightness is obtained. This meditation is best done after bathing; the student can be nude or wear a light robe. Begin by lying on your back. Focus your mind on the lower tan tien. Summon the spirits residing in the organs by chanting their names in the order of the creation cycle: Houhou or Shen (heart), Beibei or Yi (spleen), Yanyan or Po (lungs), Fu Fu or Zhi (kidneys), and Jianjian or Hun (liver).20 Repeat the chanting and gathering until a bright light and warmth appear in the lower tan tien. Opening this place will automatically open the Microcosmic Orbit. Coordinate your breathing with this meditation to assist the process: inhaling stimulates the kidneys and liver, while exhaling moves the heart and lungs to the centerpoint—the stomach and spleen. Bring the merged five spirits from the lower tan tien (you can also include the other four spirits) up to the heart, and then to the Crystal Palace (also known as the Divine Palace or Hall of Light). The team of merged spirits—now the Yuan Shen or Original Spirit—can exit via the crown. Being conscious during the whole dream, or alternatively remembering the dream after waking, completes the process. You also have the choice of practicing meditation during your dream state. Process the content of the dream during the day, taking any actions in the material world that are now necessary. Remember that one of our goals with the Kan and Li practice is to merge the everyday mind with your dream landscape and meditation. Fusion of these three minds (different from the three tan tiens) is a feature of the developing sage. Ideally, dreaming can include the practice of Microcosmic Orbit, Fusion, and even Kan and Li.

During the latter three centuries the process itself of their existence has become such that in the presences of most of them during their daily existence those 'being-confrontative-associations' almost no longer arise, which usually proceed in three-brained beings thanks to every kind of new perception, and from which alone can data be crystallized in the common presences of three-brained beings for their own individuality. Well then, when your favorites, existing in such a manner in their 'daily life,' go to these contemporary theaters and follow the senseless manipulations of these contemporary actors, and receive 'shocks' one after the other from every kind of reminiscence, already previously perceived, of not less senseless and absurd notions, then during this waking state of theirs, they willy-nilly obtain more or less tolerable being-associations, so that when they go home and go to bed they sleep much better than usual.

Plant a vegetable garden if you have the space, a window box if you don’t. What does growing some of your own food have to do with repairing your relationship to food and eating? Everything. To take part in the intricate and endlessly interesting processes of providing for your sustenance is the surest way to escape the culture of fast food and the values implicit in it: that food should be fast, cheap, and easy; that food is a product of industry, not nature; that food is fuel rather than a form of communion with other people, and also with other species—with nature. On a more practical level, you will eat what your garden yields, which will be the freshest, most nutritious produce obtainable; you will get exercise growing it (and get outdoors and away from screens); you will save money (according to the National Gardening Association, a seventy-dollar investment in a vegetable garden will yield six hundred dollars’ worth of food); and you will be that much more likely to follow the next, all-important rule.

prerelease: Snuggie Bobo grew up in the rural Midwest, but soon became enticed with running the streets of the hood. It became an area to be conquered by all means necessary! This, of course, led to a long stay in ‘upstate’ maximum security correctional college nicknamed ‘Gladiator School’. It was the school of hard knocks where men left better criminals than they entered. In the process of trying to omit the truth of the past years’ regrets, Snuggie became educated, going as far as obtaining a PhD with the hopes to rejoin society. Unfortunately, society tends to look down upon street hoods and ex-felons! Now, Snuggie lives in Chicagoland spinning tales based on this lived history to bring the reader into his world. Sean Jr. was one of the people in this world. He was a gay brother, who lost his father to crack. His father was dealing with their family problem. Sean’s mother abused him due to his forbidden illness: lusting for men. Snuggie knew Sean since he was knee-high to a grasshopper and years later took him in. He was his mentor. These are tales out of Sean and Snuggie’s life. © Snuggie Bobo 2023

Suppose someone—say Mr. Henry Ford—finds out a way of making motor-cars so cheaply that no one else can compete, with the result that all the other firms engaged in making cars go bankrupt. In order to arrive at the cost to the community of one of the new cheap cars, one must add, to what Mr. Ford would have to pay, the proper proportion of all the now useless plant belonging to other firms, and of the cost of rearing and educating those workers and managers previously employed by other firms but now out of work. (Some will obtain employment with Mr. Ford, but probably not all, since the new process is cheaper, and therefore requires less labour.) There may well also be other expenses to the community —labour disputes, strikes, riots, extra police, trials and imprisonments. When all these items are taken into account, it may well be found that the cost of the new cars to the community is, at first, considerably greater than that of the old ones. Now it is the cost to the community which determines what is socially advantageous, while it is the cost to the individual manufacturer which determines, in our system, what takes place.

If literature were nothing more than verbal algebra, anyone could produce any book by essaying variations. The lapidary formula 'Everything flows' abbreviates in two words the philosophy of Heraclitus: Raymond Lully would say that, with the first word given, it would be sufficient to essay the intransitive verbs to discover the second and obtain, thanks to methodical chance, that philosophy and many others. Here it is fitting to reply that the formula obtained by this process of elimination would lack all value and even meaning; for it to have some virtue we must conceive it in terms of Heraclitus, in terms of an experience of Heraclitus, even though 'Heraclitus is nothing more than the presumed subject of that experience. I have said that a book is a dialogue, a form of relationship; in a dialogue, an interlocutor is not the sum or average of what he says: he may not speak and still reveal that he is intelligent, he may emit intelligent observations and reveal his stupidity. The same happens with literature; d'Artagnan executes innumerable feats and Don Quixote is beaten and ridiculed, but one feels the valour of Don Quixote more.

Consistently and uninterruptedly continued inflation must eventually lead to collapse. The purchasing power of money will fall lower and lower, until it eventually disappears altogether. It is true that an endless process of depredation can be imagined. We can imagine the purchasing power of money getting continually lower without ever disappearing altogether, and prices getting continually higher without it ever becoming impossible to obtain commodities in exchange for notes. Eventually this would lead to a situation in which even retail transactions were in terms of millions and billions and even higher figures; bu t the monetary system itself would remain. But such an imaginary state of affairs is hardly within the bounds of possibility. In the long run, a money which continually fell in value would have no commercial utility. It could not be used as a standard of deferred payments. For all transactions in which commodities or services were not exchanged for cash, another medium would have to be sought. In fact, a money that is continually depreciating becomes useless even for cash transactions. Everybody attempts to minimize his cash reserves, which are a source of continual loss.

Originally, and above all in the time of the monarchy, Israel maintained the right attitude of things, which is to say, the natural attitude. Its Jahveh was an expression of its consciousness of power, its joy in itself, its hopes for itself: to him the Jews looked for victory and salvation and through him they expected nature to give them whatever was necessary to their existence―above all, rain. Jahveh is the god of Israel, and consequently the god of justice: this is the logic of every race that has power in its hands and a good conscience in the use of it. In the religious ceremonial of the Jews both aspects of this self-approval stand revealed. The nation is grateful for the high destiny that has enabled it to obtain dominion; it is grateful for the benign procession of the seasons, and for the good fortune attending its herds and its crops.―This view of things remained an ideal for a long while, even after it had been robbed of validity by tragic blows: anarchy within and the Assyrian without. But the people still retained, as a projection of their highest yearnings, that vision of a king who was at once a gallant warrior and an upright judge―vision best visualized in the typical prophet (i. e., critic and satirist of the moment), Isaiah.

In what way can it act as master? Through scores of incarnations, the ‘self ’ we end up with is derived from the attributes with which we endow our God, the abstract Ego or conceptive principles. All conception is a denial of the Kiã, and hence we human beings are its opposition, our own evil. As we are the offspring of ourselves, we are the conflict between whatever we deny and assert of the Kiã. It would seem that we cannot be too careful in our choice, for it determines the body we inhabit. Thus forever from ‘self ’ do I fashion the Kiã, which may be without likeness, but which may be regarded as the truth. From this process is the bondage made, and not through intellect shall we be free from it. The law of Kiã is always its own original purpose, undetermined by anything else, and its emanations are unchanging. Through our own conceptive process things materialize, and take their nature from that duality. Human beings take their law from this refraction, and their ideas create their reality. With what do they balance their ecstasy? They pay measure for measure with intense pain, sorrow, and miseries. With what do they balance their rebellion? Of necessity, with slavery! Duality is the law, and realization by experience relates and opposes by units of time. Ecstasy for any length of time is difficult to obtain, and takes a lot of work. The conditions of consciousness and existence would seem to be various degrees of misery alternating with gusts of pleasure and some more subtle emotions. Consciousness of existence consists of duality in some form or other. From it are created the illusions of time, size, entity, etc.: the world’s limit. The dual principle is the quintessence of all experience, and no ramification has enlarged its primordial simplicity, but can only be its repetition, modification or complexity: its evolution can never be complete. It can never go further than the experience of self, so returns and unites again and again, ever an anti-climax. Its evolution consists of forever returning to its original simplicity by infinite complication. No man shall understand its ‘reason why’ by looking at its workings. Know it as the illusion that embraces the learning of all existence. It is the most aged one who grows no wiser, and is the mother of all things. Therefore believe all ‘experience’ to be an illusion, and the result of the law of duality. Just as space pervades an object both inside and outside it, similarly within and beyond this ever-changing cosmos, there is this single principle.

In today’s evangelical church, water baptism is often regarded as a rather insignificant matter, at least in the process of salvation. However, baptism carried the utmost significance to the early Christians. They associated three very important matters with water baptism: 1. Remission of sins. They believed that water baptism canceled all past sins. For example, Justin Martyr wrote, “There is no other way [to obtain God’s promises] than this—to become acquainted with Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins, and for the remainder, to live sinless lives.”2 They based their views on baptism and remission of sin on the following Bible passages, among others: “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16). “Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5). “There is also an antitype which now saves us, namely baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God)” (1 Pet. 3:21). “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38).

Even though deaths were lower among the rich who lived more spaciously and moved residence more easily, the plague reduced their control, creating a shortage of manpower that raised the status of ordinary people. The wool-processing workshops of Italy and Flanders, England and France were short of workers. The rise in wages and the fall in inequality led to higher spending power which doubled per capita investment, leading in turn to higher production in textiles and other consumer goods. Fewer mouths to feed meant better diets. Female wages – once half those of men – were now the same. Workers formed guilds. The new confidence felt by ordinary people empowered them to launch a spate of peasant revolts. The shortage of labour necessitated new sources of power – hydraulics were harnessed to drive watermills and smelting furnaces – and new unpaid workers were obtained from a new source altogether: African slavery. Demand for silk, sugar, spices and slaves inspired European men, bound by a new esprit de corps, to voyage abroad, to destroy their rivals, in the east and in Europe itself, so that they could supply these appetites. The competition intensified improvements in firearms, cannon, gunpowder and galleons. The paradox of the Great Mortality was not only that it elevated the respect for humanity, it also degraded it; it not only decimated Europe, it became a factor in Europe’s rise.

Moi, moreover, made full use of his control of government machinery to obtain funds, harass the opposition and manipulate the results. The delimitation of constituencies was skewed heavily to favour Kanu strongholds in the North Eastern, Rift Valley and Coast provinces. The number of voters needed to return a single seat in opposition strongholds in some cases was four times higher than in Kanu strongholds. Whereas the North Eastern province, with 1.79 per cent of the electorate, had ten seats, Nairobi province with 8.53 per cent had only eight seats; whereas Coast province with 8.37 per cent of the electorate had twenty seats, Central province with 15.51 per cent had only twenty-five seats. The average size of a secure Kanu constituency was only 28,350 voters, while seats in opposition areas were on average 84 per cent larger with 52,169 voters. The registration process was also manipulated. The government cut short the period allowed for voter registration and delayed the issuing of identity cards needed by young potential voters, effectively disenfranchising at least 1 million people. Opposition areas were under-registered. The highest figures for registration were in the Rift Valley. The independence of the Electoral Commission was also suspect. The man Moi appointed to head it was a former judge who had been declared bankrupt two years previously and removed from the bench for improper conduct.

During the latter three centuries the process itself of their existence has become such that in the presences of most of them during their daily existence those 'being-confrontative-associations' almost no longer arise, which usually proceed in three-brained beings thanks to every kind of new perception, and from which alone can data be crystallized in the common presences of three-brained beings for their own individuality. Well then, when your favorites, existing in such a manner in their 'daily life,' go to these contemporary theaters and follow the senseless manipulations of these contemporary actors, and receive 'shocks' one after the other from every kind of reminiscence, already previously perceived, of not less senseless and absurd notions, then during this waking state of theirs, they willy-nilly obtain more or less tolerable being-associations, so that when they go home and go to bed they sleep much better than usual. Although indeed these contemporary theaters with all that proceeds in them happen to be in this way--but of course only 'for today'--an excellent means for better sleep, nevertheless the objectively evil consequences of these theaters for beings, and particularly for the rising generation, are incalculable. The chief harm for them from these theaters is that they are an additional factor for the complete destruction in them of all possibilities of ever possessing the need, proper to three-brained beings, called the 'need-for-real-perceptions.

There has been a revolution in the way people think. They have just noticed, without daring to say it, that the old paradigm, according to which ‘the fate of humanity, individual and collective, is getting better every day, thanks to science, democratisation, and egalitarian emancipation’, is false. The age that believed it is over. This illusion has fallen. This progress (debatable anyhow according to people like Ivan Illich)[203] lasted probably less than a century. Today, the unintended consequences of mass technology are beginning to be felt: new resistant viruses, the toxicity of processed food, the exhaustion of the soil and the shrinking of the world’s agricultural production, the general and rapid degradation of the environment, the threat of the invention of new weapons of mass destruction to add to nuclear weapons, and so on. In addition, technology is entering its baroque age. The fundamental inventions were discovered by the end of the 1950s. The improvements to them made in later decades have contributed fewer and fewer concrete ameliorations, like so many useless decorative motifs added to the superstructure of a monument. The Internet has probably had fewer revolutionary effects than the telegraph or the telephone. The Internet is a significant improvement applied to a pan-communication that was already substantially realised. Techno-science is following the ‘80-20’ power law. At the beginning it takes 20 units of energy to obtain 60 units of force. Later it takes 80 units of energy to realise only 20 units of force.

Studentdom, he felt, must pass its own Examinations and define its own Commencement--a slow, most painful process, made the more anguishing by bloody intelligences like the Bonifacists of Siegfrieder College. Yet however it seemed at times that men got nowhere, but only repeated class by class the mistakes of their predecessors, two crucial facts about them were at once their hope and the limitation of their possibility, so he believed. One was their historicity: the campus was young, the student race even younger, and by contrast with the whole of past time, the great collegiate cultures had been born only yesterday. The other had to do with comparative cyclology, a field of systematic speculation he could not review for me just then, but whose present relevance lay in the correspondency he held to obtain between the life-history of individuals and the history of studentdom in general. As the embryologists maintained that ontogeny repeats phylogeny, so, Max claimed, the race itself--and on a smaller scale, West-Campus culture--followed demonstrably--in capital letters, as it were, or slow motion--the life-pattern of its least new freshman. This was the basis of Spielman's Law--ontogeny repeats cosmogeny--and there was much more to it and to the science of cyclology whereof it was first principle. The important thing for now was that, by his calculations, West-Campus as a whole was in mid-adolescence... 'Look how we been acting,' he invited me, referring to intercollegiate political squabbles; 'the colleges are spoilt kids, and the whole University a mindless baby, ja? Okay: so weren't we all once, Enos Enoch too? And we got to admit that the University's a precocious kid. If the history of life on campus hadn't been so childish, we couldn't hope it'll reach maturity.' Studentdom had passed already, he asserted, from a disorganized, pre-literate infancy (of which Croaker was a modern representative, nothing ever being entirely lost) through a rather brilliant early childhood ('...ancient Lykeion, Remus, T'ang...') which formed its basic and somewhat contradictory character; it had undergone a period of naive general faith in parental authority (by which he meant early Founderism) and survived critical spells of disillusionment, skepticism, rationalism, willfulness, self-criticism, violence, disorientation, despair, and the like--all characteristic of pre-adolescence and adolescence, at least in their West-Campus form. I even recognized some of those stages in my own recent past; indeed, Max's description of the present state of West-Campus studentdom reminded me uncomfortably of my behavior in the Lady-Creamhair period: capricious, at odds with itself, perverse, hard to live with. Its schisms, as manifested in the Quiet Riot, had been aggravated and rendered dangerous by the access of unwonted power--as when, in the space of a few semesters, a boy finds himself suddenly muscular, deep-voiced, aware of his failings, proud of his strengths, capable of truly potent love and hatred--and on his own. What hope there was that such an adolescent would reach maturity (not to say Commencement) without destroying himself was precisely the hope of the University.

If we ascribe the ejection of the proton to a Compton recoil from a quantum of 52 x 106 electron volts, then the nitrogen recoil atom arising by a similar process should have an energy not greater than about 400,000 volts, should produce not more than about 10,000 ions, and have a range in the air at N.T.P. of about 1-3mm. Actually, some of the recoil atoms in nitrogen produce at least 30,000 ions. In collaboration with Dr. Feather, I have observed the recoil atoms in an expansion chamber, and their range, estimated visually, was sometimes as much as 3mm. at N.T.P. These results, and others I have obtained in the course of the work, are very difficult to explain on the assumption that the radiation from beryllium is a quantum radiation, if energy and momentum are to be conserved in the collisions. The difficulties disappear, however, if it be assumed that the radiation consists of particles of mass 1 and charge 0, or neutrons. The capture of the a-particle by the Be9 nucleus may be supposed to result in the formation of a C12 nucleus and the emission of the neutron. From the energy relations of this process the velocity of the neutron emitted in the forward direction may well be about 3 x 109 cm. per sec. The collisions of this neutron with the atoms through which it passes give rise to the recoil atoms, and the observed energies of the recoil atoms are in fair agreement with this view. Moreover, I have observed that the protons ejected from hydrogen by the radiation emitted in the opposite direction to that of the exciting a-particle appear to have a much smaller range than those ejected by the forward radiation. This again receives a simple explanation on the neutron hypothesis.

A confidential report delivered in June 1965 by Abel Aganbegyan, director of the Novobirsk Institute of Economics, highlighted the difficulties. Aganbegyan noted that the growth rate of the Soviet economy was beginning to decline, just as the rival US economy seemed particularly buoyant; at the same time, some sectors of the Soviet economy - housing, agriculture, services, retail trade - remained very backward, and were failing to develop at an adequate rate. The root causes of this poor performance he saw in the enormous commitment of resources to defense (in human terms, 30-40 million people out of a working population of 100 million, he reckoned), and the 'extreme centralism and lack of democracy in economic matters' which had survived from the past. In a complex modern society, he argued, not everything could be planned, since it was impossible to foresee all possible contingencies and their potential effects. So the plan amounted to central command, and even that could not be properly implemented for lack of information and of modern data-processing equipment. 'The Central Statistical Administration ... does not have a single computer, and is not planning to acquire any,' he commented acidly. Economic administration was also impeded by excessive secrecy: 'We obtain many figures... from American journals sooner than they are released by the Central Statistical Administration.' Hence the economy suffered from inbuilt distortions: the hoarding of goods and labour to provide for unforeseen contingencies, the production of shoddy goods to fulfill planning targets expressed in crude quantitative terms, the accumulation of unused money by a public reluctant to buy substandard products, with resultant inflation and a flourishing black market.

Professional Bio of Shahin Shardi, P.Eng. Materials Engineer Welding and Pressure Equipment Inspector, QA/QC Specialist Shahin Shardi is a Materials Engineer with experience in integrity management, inspection of pressure equipment, quality control/assurance of large scale oil and gas projects and welding inspection. He stared his career in trades which helped him understand fundamentals of operation of a construction site and execution of large scale projects. This invaluable experience provided him with boots on the ground perspective of requirements of running a successful project and job site. After obtaining an engineering degree from university of British Columbia, he started a career in asset integrity management for oil and gas facilities and inspection of pressure equipment in Alberta, Canada. He has been involved with numerus maintenance shutdowns at various facilities providing engineering support to the maintenance, operations and project personnel regarding selection, repair, maintenance, troubleshooting and long term reliability of equipment. In addition he has extensive experience in area of quality control and assurance of new construction activities in oil and gas industry. He has performed Owner’s Inspector and welding inspector roles in this area. Shahin has extensively applied industry codes of constructions such as ASME Pressure Vessel Code (ASME VIII), Welding (ASME IX), Process Piping (ASME B31.3), Pipe Flanges (ASME B16.5) and various pressure equipment codes and standards. Familiarity with NDT techniques like magnetic particle, liquid penetrant, eddy current, ultrasonic and digital radiography is another valuable knowledge base gained during various projects. Some of his industry certificates are CWB Level 2 Certified Welding Inspector, API 510 Pressure Vessel Inspector, Alberta ABSA In-Service Pressure Vessel Inspector and Saskatchewan TSASK Pressure Equipment Inspector. Shahin is a professional member of Association of Professional Engineers and Geoscientists of Alberta.

Once the process of accounting for every available square inch of terrain and every raw material has begun, it is necessary to convince people to want the converted products. On the environmental end of the equation, the goal is to turn raw materials in the ground, or the ground itself, into a commodity. On the personal end of the equation, the goal is to convert the uncharted internal human wilderness into a form that desires to accumulate the commodities. The conversion process within the human is directed at experience, feeling, perception, behavior and desire. These must be catalogued, defined and reshaped. The idea is to get both ends of the equation in synchrony, like standard-gauge railways. The human becomes the terminus of the conversion of plants, animals and minerals into objects. The conversion of natural into artificial, inherent in our economic system, takes place as much inside human feeling and experience as it does in the landscape. The more you smooth out the flow, the better the system functions and, in particular, the more the people who activate the processes benefit. In the end, the human, like the environment, is redesigned into a form that fits the needs of the commercial format. People who take more pleasure in talking with friends than in machines, commodities and spectacles are outrageous to the system. People joining with their neighbors to share housing or cars or appliances are less “productive” than those who live in isolation from each other, obtaining their very own of every object. Any collective act, from sharing washing machines to car-pooling to riding buses, is less productive to the wider system in the end than everyone functioning separately in nuclear family units and private homes. Isolation maximizes production. Human beings who are satisfied with natural experience, from sexuality to breast feeding to cycles of mood, are not as productive as the not-so-satisfied, who seek vaginal sprays, chemical and artificial milk, drugs to smooth out emotional ups and downs, and commodities to substitute for experience.

This evolutionary process of productive adaptation and ascent—the process of seeking, obtaining, and pursuing more and more ambitious goals—does not just pertain to how individuals and society move forward. It is equally relevant when dealing with setbacks, which are inevitable. At some point in your life you will crash in a big way. You might fail at your job or with your family, lose a loved one, suffer a serious accident or illness, or discover the life you imagined is out of reach forever. There are a whole host of ways that something will get you. At such times, you will be in pain and might think that you don’t have the strength to go on. You almost always do, however; your ultimate success will depend on you realizing that fact, even though it might not seem that way at the moment. This is why many people who have endured setbacks that seemed devastating at the time ended up as happy as (or even happier than) they originally were after they successfully adapted to them. The quality of your life will depend on the choices you make at those painful moments. The faster one appropriately adapts, the better.24 No matter what you want out of life, your ability to adapt and move quickly and efficiently through the process of personal evolution will determine your success and your happiness. If you do it well, you can change your psychological reaction to it so that what was painful can become something you crave. 1.8 Weigh second- and third-order consequences. By recognizing the higher-level consequences nature optimizes for, I’ve come to see that people who overweigh the first-order consequences of their decisions and ignore the effects of second- and subsequent-order consequences rarely reach their goals. This is because first-order consequences often have opposite desirabilities from second-order consequences, resulting in big mistakes in decision making. For example, the first-order consequences of exercise (pain and time spent) are commonly considered undesirable, while the second-order consequences (better health and more attractive appearance) are desirable. Similarly, food that tastes good is often bad for you and vice versa. Quite often the first-order consequences are

If you choose to push through this often painful process of personal evolution, you will naturally “ascend” to higher and higher levels. As you climb above the blizzard of things that surrounds you, you will realize that they seem bigger than they really are when you are seeing them up close; that most things in life are just “another one of those.” The higher you ascend, the more effective you become at working with reality to shape outcomes toward your goals. What once seemed impossibly complex becomes simple. a. Go to the pain rather than avoid it. If you don’t let up on yourself and instead become comfortable always operating with some level of pain, you will evolve at a faster pace. That’s just the way it is. Every time you confront something painful, you are at a potentially important juncture in your life—you have the opportunity to choose healthy and painful truth or unhealthy but comfortable delusion. The irony is that if you choose the healthy route, the pain will soon turn into pleasure. The pain is the signal! Like switching from not exercising to exercising, developing the habit of embracing the pain and learning from it will “get you to the other side.” By “getting to the other side,” I mean that you will become hooked on: • Identifying, accepting, and learning how to deal with your weaknesses, • Preferring that the people around you be honest with you rather than keep their negative thoughts about you to themselves, and • Being yourself rather than having to pretend to be strong where you are weak. b. Embrace tough love. In my own life, what I want to give to people, most importantly to people I love, is the power to deal with reality to get what they want. In pursuit of my goal to give them strength, I will often deny them what they “want” because that will give them the opportunity to struggle so that they can develop the strength to get what they want on their own. This can be difficult for people emotionally, even if they understand intellectually that having difficulties is the exercise they need to grow strong and that just giving them what they want will weaken them and ultimately lead to them needing more help.23 Of course most people would prefer not to have weaknesses. Our upbringings and our experiences in the world have conditioned us to be embarrassed by our weaknesses and hide them. But people are happiest when they can be themselves. If you can be open with your weaknesses it will make you freer and will help you deal with them better. I urge you to not be embarrassed about your problems, recognizing that everyone has them. Bringing them to the surface will help you break your bad habits and develop good ones, and you will acquire real strengths and justifiable optimism. This evolutionary process of productive adaptation and ascent—the process of seeking, obtaining, and pursuing more and more ambitious

Most religions and philosophies have consequently taken a very different approach to happiness than liberalism does.3 The Buddhist position is particularly interesting. Buddhism has assigned the question of happiness more importance than perhaps any other human creed. For 2,500 years, Buddhists have systematically studied the essence and causes of happiness, which is why there is a growing interest among the scientific community both in their philosophy and their meditation practices. Buddhism shares the basic insight of the biological approach to happiness, namely that happiness results from processes occurring within one’s body, and not from events in the outside world. However, starting from the same insight, Buddhism reaches very different conclusions. According to Buddhism, most people identify happiness with pleasant feelings, while identifying suffering with unpleasant feelings. People consequently ascribe immense importance to what they feel, craving to experience more and more pleasures, while avoiding pain. Whatever we do throughout our lives, whether scratching our leg, fidgeting slightly in the chair, or fighting world wars, we are just trying to get pleasant feelings. The problem, according to Buddhism, is that our feelings are no more than fleeting vibrations, changing every moment, like the ocean waves. If five minutes ago I felt joyful and purposeful, now these feelings are gone, and I might well feel sad and dejected. So if I want to experience pleasant feelings, I have to constantly chase them, while driving away the unpleasant feelings. Even if I succeed, I immediately have to start all over again, without ever getting any lasting reward for my troubles. What is so important about obtaining such ephemeral prizes? Why struggle so hard to achieve something that disappears almost as soon as it arises? According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been.

This pure conception of recognition, of duplication of self-consciousness within its unity, we must now consider in the way its process appears for self-consciousness. It will, in the first place, present the aspect of the disparity of the two, or the break-up of the middle term into the extremes, which, qua extremes, are opposed to one another, and of which one is merely recognized, while the other only recognizes. Φ 186. Self-consciousness is primarily simple existence for self, self-identity by exclusion of every other from itself. It takes its essential nature and absolute object to be Ego; and in this immediacy, in this bare fact of its self-existence, it is individual. That which for it is other stands as unessential object, as object with the impress and character of negation. But the other is also a self-consciousness; an individual makes its appearance in antithesis to an individual. Appearing thus in their immediacy, they are for each other in the manner of ordinary objects. They are independent individual forms, modes of Consciousness that have not risen above the bare level of life (for the existent object here has been determined as life). They are, moreover, forms of consciousness which have not yet accomplished for one another the process of absolute abstraction, of uprooting all immediate existence, and of being merely the bare, negative fact of self-identical consciousness; or, in other words, have not yet revealed themselves to each other as existing purely for themselves, i.e., as self-consciousness. Each is indeed certain of its own self, but not of the other, and hence its own certainty of itself is still without truth. For its truth would be merely that its own individual existence for itself would be shown to it to be an independent object, or, which is the same thing, that the object would be exhibited as this pure certainty of itself. By the notion of recognition, however, this is not possible, except in the form that as the other is for it, so it is for the other; each in its self through its own action and again through the action of the other achieves this pure abstraction of existence for self. Φ 187. The presentation of itself, however, as pure abstraction of self-consciousness consists in showing itself as a pure negation of its objective form, or in showing that it is fettered to no determinate existence, that it is not bound at all by the particularity everywhere characteristic of existence as such, and is not tied up with life. The process of bringing all this out involves a twofold action — action on the part of the other and action on the part of itself. In so far as it is the other’s action, each aims at the destruction and death of the other. But in this there is implicated also the second kind of action, self-activity; for the former implies that it risks its own life. The relation of both self-consciousnesses is in this way so constituted that they prove themselves and each other through a life-and-death struggle. They must enter into this struggle, for they must bring their certainty of themselves, the certainty of being for themselves, to the level of objective truth, and make this a fact both in the case of the other and in their own case as well. And it is solely by risking life that freedom is obtained; only thus is it tried and proved that the essential nature of self-consciousness is not bare existence, is not the merely immediate form in which it at first makes its appearance, is not its mere absorption in the expanse of life. Rather it is thereby guaranteed that there is nothing present but what might be taken as a vanishing moment — that self-consciousness is merely pure self-existence, being-for-self. The individual, who has not staked his life, may, no doubt, be recognized as a Person; but he has not attained the truth of this recognition as an independent self-consciousness.

Sigils are made by combining the letters of the alphabet after a process of simplification. For example, the word ‘Woman’ in Sigil form is or or , etc. The word ‘Tiger’ or , ‘Hat’ , ‘Come’ , ‘Moon’ , ‘It ’ or , etc. The idea is to obtain a simple form that can be easily visualised at will, yet has not too much pictorial relation to the desire. The true method has a much greater virtue, which cannot be explained briefly, being the secret of thought form, as degrees of suggestion, and what is in a name.74 We have now agreed as to how a Sigil is made, and what virtue it has. Verily, whatever a person believes by sigils is the truth, and is always fulfilled. This system of sigils is believed

We respond internally to external stimuli such as cold, heat, pain, itching; in this way we harmonize our bodily movements. If the external stimuli were suddenly withdrawn and the body was left to its internal processes only, our physical health would not last a single day. The same principle obtains with a nation of people. The government is a country's internal processes. Their harmonious functioning for the maintenance of national independence requires a balance of internal governmental power with the external power of its people. The government is the body and the people are its outside stimuli. Our national independence would also not last a single day were the external stimuli removed and the government left with only its own inner organs.

The process by which philosophy seems to assimilate the results of positive science, like the operation in the course of which a philosophy appears to re-assemble in itself the fragments of earlier philosophies, is not a synthesis but an analysis. Science is the auxiliary of action. And action aims at a result. The scientific intelligence asks itself therefore what will have to be done in order that a certain desired result be attained, or more generally, what conditions should obtain in order that a certain phenomenon take place. It goes from an arrangement of things to a rearrangement, from a simultaneity to a simultaneity. Of necessity it neglects what happens in the interval; or if it does concern itself with it, it is in order to consider other arrangements in it, still more simultaneities. With methods meant to seize the ready-made, it cannot in general enter into what is being done, it cannot follow the moving reality, adopt the becoming which is the life of things. This last task belongs to philosophy.

Intellectual Fascism – 2/3 Take, by way of illustration, two well-educated, presumably liberal, intelligent people in our culture who are arguing with each other about some point. What, out of irritation and disgust, is one likely to call the other? A "filthy black," a "dirty Jew bastard," or a "black-eyed runt"? Heavens, no. But a "stupid idiot," a "nincompoop," a "misinformed numbskull"? By all means, yes. And will the note of venom, of utter despisement that is in the detractor's voice, be any different from that in the voice of the out-and-out fascist with his racial, religious, and political epithets? Honestly, now: will it? Suppose the individual against whom a well-educated, presumably liberal, intelligent person aims scorn actually is stupid, or misinformed. Is this a crime? Should he, perforce, curl up and die because he is so afflicted? Is she an utterly worthless, valueless blackguard for not possessing the degree of intelligence and knowledge that her detractor thinks she should possess? And yet - let us be ruthlessly honest with ourselves, now! - isn't this exactly what the presumably liberal person is saying and implying - that the individual whose traits she dislikes doesn't deserve to live? Isn't this what we (for it is not hard to recognize our own image here, is it?) frequently are alleging when we argue with, criticize, and judge others in our everyday living? The facts, in regard to higher-order fascism, are just as clear as those in regard to lower-order prejudice. For just as everyone in our society cannot be, except through the process of arbitrary genocide or "eugenic" elimination, Aryan, or tall, or white, so cannot everyone be bright, or artistically talented, or successful in some profession. In fact, even if we deliberately bred only higher intelligent and artistically endowed individuals to each other, and forced the rest of the human race to die off, we still would be far from obtaining a race of universal achievers: since, by definition, topflight achievement can only be attained by a relatively few leaders in most fields of endeavour, and is a "relative" rather than an "absolute" possibility. The implicit goals of intellectual fascism, then, are, at least in today's world, impractical and utopian. Everyone cannot be endowed with artistic or intellectual genius; only a small minority can be. And if we demand that all be in that minority, to what are we automatically condemning those who clearly cannot be? Obviously: to being blamed and despised for their "deficiencies"; to being lower-class citizens; to having self-hatred and minimal self-acceptance. Even this, however, hardly plumbs the inherent viciousness of intellectual fascism. For whereas lower-order or politico-economic fascism at least serves as a form of neurotic defensiveness for those who uphold its tenets, higher-order fascism fails to provide such defences and actually destroys them. Thus, politico-social fascists believe that others are to be despised for not having certain "desirable" traits - but that they are not to be applauded for having them. From a psychological standpoint, they compensate for their own underlying feelings of inadequacy by insisting that they are super-adequate and those who are not like them are subhumans. Intellectual Fascists start out with a similar assumption but more often than not get blown to bits by their own homemade explosives. For although they can at first assume that they are bright, talented, and potentially achieving, they must eventually prove that they are. Because, in the last analysis, they tend to define talent and intelligence in terms of concrete achievement, and because outstanding achievement in our society is mathematically restricted to a few, they rarely can have real confidence in their own possession of the values they have "arbitrarily deified".

Man’s mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive, he must act, and before he can act he must know the nature and purpose of his action. He cannot obtain his food without a knowledge of food and of the way to obtain it. He cannot dig a ditch-or build a cyclotron—without a knowledge of his aim and of the means to achieve it. To remain alive, he must think. But to think is an act of choice. The key to what you so recklessly call ‘human nature,’ the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct. The function of your stomach, lungs or heart is automatic; the function of your mind is not. In any hour and issue of your life, you are free to think or to evade that effort. But you are not free to escape from your nature, from the fact that reason is your means of survival—so that for you, who are a human being, the question ‘to be or not to be’ is the question ‘to’ think or not to think.

So Medtronic adjusted not only its marketing efforts, but also the services it provided to directly target potential patients. For example, in conjunction with local cardiologists, Medtronic organized heart-health screening clinics across the country—providing prospective patients with free, direct access to specialists and high-tech equipment without having to go through an overwhelmed GP first. The question of paying for a pacemaker and the attendant medical services was no small concern. So Medtronic created a loan program to help patients pay for the pacemaker procedure. The company initially assumed that patients might be drawn to loans that actually expired upon the patient’s death, so that they were not saddling the family with the burden of debt—the emotional and social component of their Job to Be Done. And, as the Medtronic team learned from patients themselves, that was what they often wanted. But friends and family wanted something different: they tended to rally around a patient to find the money necessary. In those cases, the patient was more likely simply to need a bridge loan until those funds could be gathered. Medtronic made sure that the loan process was not daunting for the family: a loan is typically approved within two days, requiring minimum paperwork and entailing no asset mortgage. The experience of navigating the complex web of health care in India could be overwhelming for both patients and their families. So the company began to work with local hospitals to create a patient counselor role, initially calling them “Sherpas,” that helped patients navigate the often mind-boggling bureaucracy of a hospital, keeping their procedure and aftercare as top priorities. The patient counselor role became so popular that hospitals asked if the company would allow patients obtaining pacemakers through traditional routes to seek assistance from a counselor, too. Seeing an opportunity to further identify Jobs to Be Done from within the hospital system, Medtronic jumped at the chance. “At the end of the day, we realized the role was such an important position, we adjusted the role. And we were OK with it,” Monson recalls. “It ingrained the value of that person into the entire hospital system, and thus our business model. And it made us the partner of choice. To me that was a clear example of hitting a Job to Be Done.” The first Medtronic pacemaker distributed through the Healthy Heart for All (HHFA) program in India was implanted in late 2010. Medtronic currently has partnerships with more than one hundred hospitals in thirty cities. India is considered to be one of the most high-potential growth markets for the company.

[The physiologist] Claude Bernard extended it to the realm of research, saying that one should not injure one person regardless of the benefits that might come to others. However, even avoiding harm requires learning what is harmful; and, in the process of obtaining this information, persons may be exposed to risk of harm.

Like Frank Schirrmacher, the neuroscientist Daniel Levitin places such attention-flitting, task-switching behavior within the context of our evolutionary reflex, the novelty bias that pulls our attention immediately toward anything new: “Humans will work just as hard to obtain8 a novel experience as we will to get a meal or a mate. . . . In multitasking, we unknowingly enter an addiction loop as the brain’s novelty centers become rewarded for processing shiny new stimuli, to the detriment of our prefrontal cortex, which wants to stay on task and gain the rewards of sustained effort and attention. We need to train ourselves to go for the long reward, and forgo the short one.” Levitin wrote that passage in a book largely written for adult executives. His worthy lessons for adults, however, are magnified when considering young children. The child’s prefrontal cortex and the entire underlying central executive system have not yet learned the “rewards of sustained effort and attention,” much less the planning and inhibition that would allow a child to “forgo the short one.” In other words, switching between sources of attention for the child’s brain makes the perfect biological-cultural storm for adults look like a gentle downpour. With little prefrontal development on their side, children are completely at the mercy of one distraction after another, and they quickly jump from one “shiny new stimulus” to another. Levitin claims that children can become

The exploitative sexual caste system could not be perpetuated without the consent of the victims as well as of the dominant sex, and such consent if obtained through sex role socialization - a conditioning process which beings to operate the moment we are born, and which is enforced by most institutions. Parents, friends, teachers, textbook authors and illustrators, advertisers, those who control the mass media, toy and clothes manufacturers, professionals such a doctors and psychologists - all contribute to the socialization process. This happens through dynamics that are largely uncalculated and unconscious, yet which reinforce the assumptions, attitudes, stereotypes, customs, and arrangements of sexually hierarchical society. The fact of womne's low caste status has been - and is - disguised. It is masked, first of all, by sex role segregation, as in a ghetto, for it makes possible the delusion that women should be "equal but different". Sexual caste is hidden also by the fact that women have various forms of *derivative status* as a consequence of relationships with men. That is, women have duality of status, and the derivative aspect of this status - for example, as daughters and wives - divides us against each other and encourages identification with patriarchal institutions which serve the interests of men at the expense of women. Finally sexual caste is hidden by ideologies that bestow false identities upon women and men. Patriarchal religion has served to perpetuate all of these dynamics of delusion, naming them "natural" and bestowing its supernatural blessings upon them. The system has been advertised as "according to the divine plan".

Diversity, Equal Opportunity, and Success are Core Principals Driving the Mission of the Green Card Organization of the United States of America The Green Card Organization is a reputable institution that provides a service for individuals who have a desire to immigrate by implementing a wide variety of services from basic to the most complex. The Green Card Organization can ensure error-free applications by assisting any individual who requires additional aid to simplify the process and guarantee a complete and accurate submission. Plenty of legal procedures are made easier, and by working with the Green Card Organization, their specialized services can fit the need of any client. The Green Card Organization provides expertise on the Diversity Visa (DV) lottery program. This program can be difficult to complete without error, as over 40% of applicants that are self-handled are disqualified due to inaccurate information. This lottery allows only one submission per year, and the Green Card Organization believes their assistance will guarantee qualification and the possibility of obtaining a Green card. “For everyone the process of receiving a Green card is different, however when that amazing moment comes that you will receive confirmation, we will be here to help. Time is of the essence when it comes to the process of a successful Green card applicant, it is important to go through the immigration process according to the timeline and correctly. Delays in the process can result in termination. Here at our organization, we will make sure that everything happens quickly and correctly for you. Our team of immigration experts will keep everything on track and assist you with all the necessary procedures. We provide personalized services and will make sure that no opportunity is missed to help each and every one of our clients achieve their goal. Your success is our success!” The Green Card Organization website provides important immigration information, such as different ways to obtain a Green card. The Green Card Organization explains that one of the most common ways to receive a Green card is through the sponsorship of a family member. The family member must be a U.S. citizen, or a Green card holder themselves. Additional details describe instances on who is permitted to apply for a Green card so the client is able to make certain they are eligible. Another way the Green Card Organization explains how to obtain a Green card is through a job, meaning their professional background and/or business dealings. An employer can petition for an employee to get a Green card, but they first must obtain a labor certification and file Form I-140, known as the Immigrant Petition for Alien Worker. Other individuals who deal in American Investments may apply for the Green card if they have sizeable assets in the United States. Any individual can self-petition and apply for a Green card without a labor certification as long as they are able to prove that they considerably contribute to the American workforce. The Green Card Organization provides a list of special jobs regarding professionals who are permitted to apply for a Green card with Form I-360, known as the Petition of Amerasian, Widow(er), or Special Immigrant.

I do not judge the quality of my work through the feedback obtained from the masses, for if the masses knew how to judge wisely would not have supported so much madness throughout human history; I judge my work through the many attacks the devil launches on me by using possessed souls during the process of creation and the viciousness of such attacks. It is in the most poisonous insults that I find the elixir of my self-worth.

When strategy and culture are efficaciously partnered, an organization can obtain a level of competitive advantage that cannot be copied by competitors. Tools, processes, even methods can be copied, but culture can never be copied. Strategic Excellence is a cultural approach that not only develops what your organization does, but what your organization is and what it is becoming. That’s what makes Strategic Excellence effective. That’s what makes it sustainable." ~ Joshua Plenert & Gerhard Plenert, Strategic Excellence in the Architecture, Engineering, and Construction Industries

Winter arrived with the month of June, which is the December of the northern zones, and the great business was the making of warm and solid clothing. The musmons in the corral had been stripped of their wool, and this precious textile material was now to be transformed into stuff. Of course Cyrus Harding, having at his disposal neither carders, combers, polishers, stretchers, twisters, mule-jenny, nor self-acting machine to spin the wool, nor loom to weave it, was obliged to proceed in a simpler way, so as to do without spinning and weaving. And indeed he proposed to make use of the property which the filaments of wool possess when subjected to a powerful pressure of mixing together, and of manufacturing by this simple process the material called felt. This felt could then be obtained by a simple operation which, if it diminished the flexibility of the stuff, increased its power of retaining heat in proportion.

Manmohan Singh’s lost opportunity The anti-corruption agitations of 2011 provided a wonderful opportunity for the prime minister and his government to start the process of purging the system of corruption and retrieving black money illegally stashed away in foreign banks. The government had two options to get our money back. The first, to behave like a responsible, honourable and strong nation and demonstrate political will to fight corruption using the ample machinery available through international and bilateral legal instruments, the Tax Information Exchange Treaties (TIEAs), Double Taxation Avoidance Agreements (DTAAs) and the Organisation for Economic Co-operation and Development (OECD) automatic exchange route. The Swiss have volunteered cooperation; and India can follow the example of the US and UK, and get India’s stolen money back to the country. Or, the government can take the other option and behave like a banana republic and a failed state, plunder capital from their own country through a UPA-sponsored version of imperialism, perpetuate poverty and backwardness by denying the people of this country their rightful development dividend while repeatedly rewarding and incentivizing the looters with amnesty schemes. Mr Singh’s government has continuously concealed information on black money by fooling the people of our country, shielding the corrupt and guilty who have illegal bank accounts in foreign banks, and by creating obstacles for any progress in the matter instead of taking proactive measures to obtain the information from the foreign governments concerned. Prime Minister Manmohan Singh could have chosen the former option and gone down in history as a great patriot and leader of our country, a pioneer against corruption. But sadly, he has lost the opportunity and chosen such, that history will remember him as having presided over the greatest frauds practised on this poor and gullible nation.

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Alternatively, diagnosed autistics, self-diagnosed people, people in the process of getting a diagnosis, people seeking a diagnosis, wannabees, or misdiagnosed individuals will sometimes call themselves low-functioning when they aren't. What they may be instead is lazy, and they may use their diagnosis or their alleged diagnosis to obtain special privileges throughout life, such as:   ◦         An IEP (Individualized Educational Program) in school ◦         Subsidized housing ◦         Work accommodations they would otherwise not be entitled to have ◦         Disability benefits ◦         Tax breaks ◦         Reduced admission costs at public and private functions and venues   When it is discovered by people in the online and offline autism community that some people are not as functional as they say they are, or are more functional than they say they are, arguing and fighting can break out, and this results in factions forming. The more a faction's members have in common with one another, the stronger the bond between the faction's members. In

Forensic DNA Expert Anil Gupta offer a variety of DNA forensic testing systems including STR, Y-STR, and mitochondrial DNA. The DNA Sample in Forensic Analysis can be collected from blood, saliva, perspiration, hair, teeth, mucus, finger nails, semon and these can be found almost anywhere at crime scence. Anil Gupta is here to help make sense of this complex scientific issue and to testify before the court on these issues when necessary. Initial Consultation is FREE – If you send us the report we will lend you our expertise to help you understand your situation. Written Reports and Affidavits Discovery Documents – free by request, all you need to obtain the entire laboratory case file Mike is a leading forensic DNA expert with considerable experience in forensic biology. He is a clear and balanced expert opinion highly qualified provider to help lawyers, attorneys and lawyers support their clients and the criminal justice system. He is a very experienced scientist, whose career has focused on developing the ability to DNA analysis, defining standards, interpreting results, explaining evidence and providing advice to help both the defense and Processing equipment. Mike has a great depth of technical knowledge. As the chief DNA scientist (head of discipline) with the former Forensic Science Service (FSS), he established technical standards for DNA analytical processes, staff competencies and training. He was head of the Specialist Unit at FSS DNA and led the creation of the first dedicated facility of ultra-clean low template DNA. He has led the validation and implementation of several important new DNA processes. Through audit and process review, it can provide an effective and risk-based quality assurance, as it has for many years to the FSS, to the National DNA Database and to the courts.

Take three pints of water, and, having warmed it, add half a teacupful of wine. Put into this mixture a quantity of red-hot iron; allow it to stand for five or six days, when there will be a scum on the top of the mixture, which should then be poured into a small teacup and placed near a fire. When it is warm, powdered gallnuts and iron filings should be added to it, and the whole should be warmed again. The liquid is then painted on to the teeth by means of a soft feather brush, with more powdered gallnuts and iron, and, after several applications, the desired colour will be obtained." The process is said to be a preservative of the teeth,

Ini and Aevi were entranced by his description of a curriculum that included farming, cparnetry, sewage reclamation, printing, plumbing, road mending, playwriting, and al the other occupations of the adult community, and by his admission that nobody was ever punished for anything. “Though sometimes,” he said, “they make you go away by yourself for a while.” “But what,” Oiie said abruptly, as if the question, long kept back, burst from him under pressure, “what keeps people in order? Why don’t they rob and murder each other?” “Nobody owns anything to rob. If you want things you take them from the depository,. As for violence, well, I don’t know, Oiie; would you mruder me, ordinarily? And if you felt like it, would a law against it stop you? Coercsion is the least efficient means of obtaining order.” “All right, but how do you et peopled to do the dirty work?” “What dirty work?” asked Oiie’s wife, not following. “Garbage collecting, grave digging,” Oiie said. Sheik added, “Mercury mining,” and nearly said, “Shit processing,” but recollected the Ioti taboo on scatological words. He had reflected, quite early in his stay on Urras, that the Urasti lived among mountains of excrement, but never mentioned shit. “Well, we all do them. But nobody has to do them for very long, unless he likes the work. One day in each decade the community management committee or the block committee or whoever needs you can ask you to join in such work; they make rotating lists. Then the disagreeable work postings, or ‘dangerous ones like the mercury mines and mills, normally they’re for one half year only.” “But then the whole personal must consist of people just learning the job.” “Yes. It’s not efficient, but what else is to be done? You can’t tell a man to work on a job that will cripple him or kill him in a few years. Why should he do that?” “He can refuse the order?” “It’s not an order, Oiie. He goes to Divlab- the Division of Labor office- and says, I want to do such and such, what have you got? And they tell him where there are jobs.

The present-day promotion of the bicycle as a pragmatic technological means to an end vision of cultural and economic development all but demonstrates the moral bankruptcy and ultimate failures of an economic system that once promised, ironically enough, the means by which one could obtain a luxury commodity such as a bicycle. Work, in other words, is now promoted as its own luxury reward in the twenty-first century: the bicycle is simply there to facilitate the process.

After you’ve decided on a place to study MBBS abroad, the following step is to choose the best medical university. MBBS abroad offers its students a plethora of alternatives and chances. Here are some pointers to help you choose the top medical university in the world to study MBBS. Learn about the university’s rating. The university’s experience in teaching MBBS The university’s recognition Fees for tuition and living expenses Whether or if the university provides FMGE coaching Indian cuisine is available at the hostel canteen. Examine the number of Indian students enrolled at the university. Admission Procedures for MBBS Programs Abroad MBBS overseas is increasingly a popular option for thousands of students. It does not necessitate any difficult procedures or fees. Admission to medical schools in other countries is a pretty straightforward procedure. MBBS abroad offers a plethora of chances to its students. The student must send the necessary paperwork to us, and we will begin the admissions process right away. The admission letter is issued once the following papers are submitted: Results of the 12th grade with eligibility matching according to the university. Passport photocopy Following the submission of the required papers, the student will get an invitation from the Ministry of Education of the particular nation. A representative is on hand at the airport to meet the students, and another is on hand at the destination airport to greet them, The University provides lodging for its students. The Cost of a Medical Degree in Abroad MBBS overseas offers a viable option for medical education studies. The cost of MBBS in Russia, Ukraine, Kyrgyzstan, China, Bangladesh, Guyana, and other such nations is substantially lower than that of private medical institutions in India. Furthermore, the cost of living in these nations is quite low for international students. These colleges also provide scholarships to deserving students. Criteria for Eligibility to Study medical Abroad: The following admission requirements are reserved for Indian candidates seeking admission to MBBS programs at any of the Best Medical Universities in the World: Firtly, A non-reserved Indian medical candidate must have obtained a minimum of 50% in their 12th grade in Physics, Chemistry, and Biology. Secondly, Medical aspirants from the restricted categories (SC/ST/OBC) can apply with a minimum of 40% marks in Physics, Chemistry, and Biology, according to NMC/MCI criteria (Medical Council of India). Medical students must take the NEET (National Eligibility and Entrance Test) starting in 2019.