Promote From Within Quotes

Be a light unto the world, and hurt it not. Seek to build not destroy. Bring My people home. How? By your shining example. Seek only Godliness. Speak only in truthfulness. Act only in love. Live the Law of Love now and forever more. Give everything require nothing. Avoid the mundane. Do not accept the unacceptable. Teach all who seek to learn of Me. Make every moment of your life an outpouring of love. Use every moment to think the highest thought, say the highest word, do the highest deed. In this, glorify your Holy Self, and thus too, glorify Me. Bring peace to the Earth by bringing peace to all those whose lives you touch. Be peace. Feel and express in every moment your Divine Connection with the All, and with every person, place, and thing. Embrace every circumstance, own every fault, share every joy, contemplate every mystery, walk in every man’s shoes, forgive every offense (including your own), heal every heart, honor every person’s truth, adore every person’s God, protect every person’s rights, preserve every person’s dignity, promote every person’s interests, provide every person’s needs, presume every person’s holiness, present every person’s greatest gifts, produce every person’s blessing, pronounce every person’s future secure in the assured love of God. Be a living, breathing example of the Highest Truth that resides within you. Speak humbly of yourself, lest someone mistake your Highest Truth for boast. Speak softly, lest someone think you are merely calling for attention. Speak gently, that all might know of Love. Speak openly, lest someone think you have something to hide. Speak candidly, so you cannot be mistaken. Speak often, so that your word may truly go forth. Speak respectfully, that no one be dishonored. Speak lovingly, that every syllable may heal. Speak of Me with every utterance. Make of your life a gift. Remember always, you are the gift! Be a gift to everyone who enters your life, and to everyone whose life you enter. Be careful not to enter another’s life if you cannot be a gift. (You can always be a gift, because you always are the gift—yet sometimes you don’t let yourself know that.) When someone enters your life unexpectedly, look for the gift that person has come to receive from you…I HAVE SENT YOU NOTHING BUT ANGELS.

And here it becomes evident that the bourgeoisie is unfit any longer to be the ruling class in society and to impose its conditions of existence upon society as an over-riding law. It is unfit to rule because it is incompetent to assure an existence to its slave within his slavery, because it cannot help letting him sink into such a state that it has to feed him instead of being fed by him. Society can no longer live under this bourgeoisie; in other words, its existence is no longer compatible with society. The essential condition for the existence, and for the sway of the bourgeois class, is the formation and augmentation of capital; the condition for capital is wage-labor. Wage-labor rests exclusively on competition between the laborers. The advance of industry, whose involuntary promoter is the bourgeoisie, replaces the isolation of the laborers, due to competition, by their revolutionary combination, due to association. The development of modern industry, therefore, cuts from under its feet the very foundation on which the bourgeoisie produces and appropriates products. What the bourgeoisie therefore produces, above all, are its own grave diggers. Its fall and the victory of the proletariat are equally inevitable.

In the 1890s, when Freud was in the dawn of his career, he was struck by how many of his female patients were revealing childhood incest victimization to him. Freud concluded that child sexual abuse was one of the major causes of emotional disturbances in adult women and wrote a brilliant and humane paper called “The Aetiology of Hysteria.” However, rather than receiving acclaim from his colleagues for his ground-breaking insights, Freud met with scorn. He was ridiculed for believing that men of excellent reputation (most of his patients came from upstanding homes) could be perpetrators of incest. Within a few years, Freud buckled under this heavy pressure and recanted his conclusions. In their place he proposed the “Oedipus complex,” which became the foundation of modern psychology. According to this theory any young girl actually desires sexual contact with her father, because she wants to compete with her mother to be the most special person in his life. Freud used this construct to conclude that the episodes of incestuous abuse his clients had revealed to him had never taken place; they were simply fantasies of events the women had wished for when they were children and that the women had come to believe were real. This construct started a hundred-year history in the mental health field of blaming victims for the abuse perpetrated on them and outright discrediting of women’s and children’s reports of mistreatment by men. Once abuse was denied in this way, the stage was set for some psychologists to take the view that any violent or sexually exploitative behaviors that couldn’t be denied—because they were simply too obvious—should be considered mutually caused. Psychological literature is thus full of descriptions of young children who “seduce” adults into sexual encounters and of women whose “provocative” behavior causes men to become violent or sexually assaultive toward them. I wish I could say that these theories have long since lost their influence, but I can’t. A psychologist who is currently one of the most influential professionals nationally in the field of custody disputes writes that women provoke men’s violence by “resisting their control” or by “attempting to leave.” She promotes the Oedipus complex theory, including the claim that girls wish for sexual contact with their fathers. In her writing she makes the observation that young girls are often involved in “mutually seductive” relationships with their violent fathers, and it is on the basis of such “research” that some courts have set their protocols. The Freudian legacy thus remains strong.

If we all work together there is no telling how we can change the world through the impact of promoting positivity online.

Creatures of the Darkness BY VICKI JORDAN It was world of vampires and demons, where innocence was rare and so were the living. It was a world of darkness, where light had been outlawed and nightfall had swallowed us whole. An epic war had been fought, and the creatures of the dark had finally prevailed over the promoters of the light. Finally, for the first time in existence, the people of the shadows could come out and freely walk among one another in the rays of the dying sun, which had once been used to shun them away. A little girl, a child of the light, had survived the battle and crawled out from under the ashes of the destruction. She looked around at her altered world in dismay and confronted a vampire about the changes, of which she did not approve. “Why did you turn my world into a world of night, and make wrong into a new form of right? How could you make all the light disappear, and with it everyone I once loved so dear? Why are the shadows now the new sun, and why is everything lost what you have won?” The vampire looked down at the little girl with amusement and delight. “Because, little girl, this is the real world you see, where there’s no light to shine on false identities. We didn’t destroy the world just to scare; we simply uncovered what was already there. What has come out was all the darkness that was once hidden within, and you’ll soon meet the darkness in you once my fangs pierce your skin.” We are our own greatest fears…..

Every Spring, nature teaches a class on business entrepreneurship. ....We see how capital is re-allocated, currencies are re-directed, growth is re-emphasized, and numerous life forms promote their value with re-vitalized marketing programs that implement flowers or seeds or aromas or habitability or pollination in an effort demonstrate a unique value proposition in a busy economy. Smart entrepreneurs enroll in this class every Spring and take good notes. Whether you're an entrepreneur of a small business or an entrepreneur of a line of business within a large company... learn from nature.

The gospel of Satan is not a system of revolutionary principles, nor yet a program of anarchy. It does not promote strife and war, but aims at peace and unity. It seeks not to set the mother against her daughter nor the father against his son, but fosters the fraternal spirit whereby the human race is regarded as one great “brotherhood.” It does not seek to drag down the natural man, but to improve and uplift him. It advocates education and cultivation and appeals to “the best that is within us.” It aims to make this world such a comfortable and congenial habitat that Christ’s absence from it will not be felt and God will not be needed. It endeavors to occupy man so much with this world that he has no time or inclination to think of the world to come. It propagates the principles of self-sacrifice, charity and benevolence, and teaches us to live for the good of others, and to be kind to all. It appeals strongly to the carnal mind and is popular with the masses, because it ignores the solemn facts that by nature man is a fallen creature, alienated from the life of God, and dead in trespasses and sins, and that his only hope lies in being born again.

All you need do is refrain from smoking, drinking and the use of drugs. Eat only wholesome,low-fat foods, with the emphasis on vegetables, grains and fish. Seek work. Work hard. Show up on time. Do more than is expected. Think of ways to make the job efficient. Don't complain. Shave, bathe and wear clean clothes. Be cheerful. Don't gamble. Live within your means. Save. And then, when you have all this in balance, study things of substance. Read to satisfy your curiosity. Don't father children out of wedlock or bear them as a single mother. Exercise. You will find that you will be promoted - perhaps not knighted, but promoted. Is that doesn't happen, look quietly for a better position. Find a husband or a wife whom you love and who has the same good habits. Invest. Assume a mortgage if you must. Teach your children the virtues. And then, having become the means of production, you will own your share of the means of production, and if you do those things, all of which are within your power, you will live your own lives." They looked at him as if he were an armadillo that has just spoken to them in Chinese. Not having assimilated a single phrase, they all got up and went to the bus.

They" hate us because they feel--and "they" are not wrong--that it is within our power to do so much more, and that we practice a kind of passive-aggressive violence on the Third World. We do this by, for example, demonizing tobacco as poison here while promoting cigarettes in Asia; inflating produce prices by paying farmers not to grow food as millions go hungry worldwide; skimping on quality and then imposing tariffs on foreign products made better or cheaper than our own; padding corporate profits through Third World sweatshops; letting drug companies stand by as millions die of AIDS in Africa to keep prices up on lifesaving drugs; and on and on. We do, upon reaching a very high comfort level, mostly choose to go from ten to eleven instead of helping another guy far away go from zero to one. We even do it in our own country. Barbara Ehrenreich's brilliant book Nickel and Dimed describes the impossibility of living with dignity or comfort as one of the millions of minimum-wage workers in fast food, aisle-stocking and table-waiting jobs. Their labor for next to nothing ensures that well-off people can be a little more pampered. So if we do it to our own, what chance do foreigners have?

the success of Christianity was rooted in the Roman Empire, in its territorial extent, in the mobility that it promoted, in its towns and its cultural mix. From Pliny’s Bithynia to Perpetua’s Carthage, Christianity spread from its small-scale origins in Judaea largely because of the channels of communication across the Mediterranean world that the Roman Empire had opened up and because of the movement through those channels of people, goods, books and ideas. The irony is that the only religion that the Romans ever attempted to eradicate was the one whose success their empire made possible and which grew up entirely within the Roman world.

The second most frequently asked question is, “What can we learn of moral value from the ants?” Here again I will answer definitively. Nothing. Nothing at all can be learned from ants that our species should even consider imitating. For one thing, all working ants are female. Males are bred and appear in the nest only once a year, and then only briefly. They are unappealing, pitiful creatures with wings, huge eyes, small brain, and genitalia that make up a large portion of their rear body segment. They do no work while in the nest and have only one function in life: to inseminate the virgin queens during the nuptial season when all fly out to mate. They are built for their one superorganismic role only: robot flying sexual missiles. Upon mating or doing their best to mate (it is often a big fight for a male just to get to a virgin queen), they are not admitted back home, but instead are programmed to die within hours, usually as victims of predators. Now for the moral lesson: although like almost all well-educated Americans I am a devoted promoter of gender equality, I consider sex practiced the ant way a bit extreme.

The cry for love and communion and for recognition that rises from the hearts of people in need reveals the fountain of love in us and our capacity to give life. At the same time, it can reveal our hardness of heart and are fears. Their cry is so demanding, and we are frequently seduced by wealth, power and the values of our societies. We want to climb the ladder of human promotion; we want to be recognized for our efficiency, power and virtue. The cry of the poor is threatening to the rich person within us. We are sometimes prepared to give money and a little time, but we are frightened to give our hearts, to enter into a personal relationship of love and communion with them. For if we do so, we shall have to die to all our selfishness and to all the hardness of our heart.

the connection between the escape from an ineffectual self and a responsiveness to mass movements is very clear. The slipping author, artist, scientist—slipping because of a drying-up of the creative flow within—drifts sooner or later into the camps of ardent patriots, race mongers, uplift promoters and champions of holy causes. Perhaps the sexually impotent are subject to the same impulse. (The

term gains. If you insist on a manager having previous managerial experience, you’ll never be able to promote a promising server into the role. By definition, then, it’s impossible to promote from within if you wait until an employee has all the experience they need. Often, the perfect moment to give someone more responsibility is before they’re ready. Take a chance, and that person will almost always work extra hard to prove you right.

According to Flinders, all religious and spiritual traditions and specifically meditative practices—because they were built by men and for men—promote the following: self-silencing; self-naughting (destruction of the ego); resisting desire; and enclosure (turning inward, sealing off from the world). As a feminist, naming these four requirements of transcendence troubled her. “I realized that however ancient and universal these disciplines may be, they are not gender neutral at all. Formulated for the most part within monastic contexts, they cancel the basic freedoms—to say what one wants, go where one likes, enjoy whatever pleasures one can afford, and most of all, to be somebody—that have normally defined male privilege” (emphasis mine).

In 1972, the DIE received from the KGB an Arabic translation of the Protocols of the Elders of Zion along with “documentary” material, also in Arabic, “proving” that the United States was a Zionist country whose aim was to transform the Islamic world into a Jewish fiefdom. The DIE was ordered to “discreetly” disseminate both “documents” within its targeted Islamic countries. During my later years in Romania, every month the DIE disseminated thousands of copies throughout its Islamic sphere of influence.

My Standard of Performance—the values and beliefs within it—guided everything I did in my work at San Francisco and are defined as follows: Exhibit a ferocious and intelligently applied work ethic directed at continual improvement; demonstrate respect for each person in the organization and the work he or she does; be deeply committed to learning and teaching, which means increasing my own expertise; be fair; demonstrate character; honor the direct connection between details and improvement, and relentlessly seek the latter; show self-control, especially where it counts most—under pressure; demonstrate and prize loyalty; use positive language and have a positive attitude; take pride in my effort as an entity separate from the result of that effort; be willing to go the extra distance for the organization; deal appropriately with victory and defeat, adulation and humiliation (don’t get crazy with victory nor dysfunctional with loss); promote internal communication that is both open and substantive (especially under stress); seek poise in myself and those I lead; put the team’s welfare and priorities ahead of my own; maintain an ongoing level of concentration and focus that is abnormally high; and make sacrifice and commitment the organization’s trademark.

The neoliberal imperative of self-optimization serves only to promote perfect functioning within the system. Inhibitions, points of weakness and mistakes are to be therapeutically eliminated in order to enhance efficiency and performance. In turn, everything is made comparable and measurable and subjected to the logic of the market. It is not concern for the good life that drives self-optimization. Rather, self-optimization follows from systemic constraints - from the logic of quantifying success on the market.

Our first desire is to promote from within. If somebody with an MBA degree applies for a job, we will certainly not hold it against them, but we are really looking for people with PSD* degrees. They built this firm and there are plenty around because our competition seems to be restricting themselves to MBA’s. If we are smart, we will end up with the future Cy Lewises, Gus Levys and Bunny Laskers. These men made their mark with a high school degree and a PSD. * PSD stands for poor, smart and a deep desire to become rich.

This new situation, in which "humanity" has in effect assumed the role formerly ascribed to nature or history, would mean in this context that the right to have rights, or the right of every individual to belong to humanity, should be guaranteed by humanity itself. It is by no means certain whether this is possible. For, contrary to the best-intentioned humanitarian attempts to obtain new declarations of human rights from international organizations, it should be understood that this idea transcends the present sphere of international law which still operates in terms of reciprocal agreements and treaties between sovereign states; and, for the time being, a sphere that is above the nation does not exist. Furthermore, this dilemma would by no means be eliminated by the establishment of a "world government." Such a world government is indeed within the realm of possibility, but one may suspect that in reality it might differ considerably from the version promoted by idealistic-minded organizations. The crimes against human rights, which have become a specialty of totalitarian regimes, can always be justified by the pretext that right is equivalent to being good or useful for the whole in distinction to its parts. (Hitler's motto that "Right is what is good for the German people" is only the vulgarized form of a conception of law which can be found everywhere and which in practice will remain effectual only so long as older traditions that are still effective in the constitutions prevent this.) A conception of law which identifies what is right with the notion of what is good for—for the individual, or the family, or the people, or the largest number—becomes inevitable once the absolute and transcendent measurements of religion or the law of nature have lost their authority. And this predicament is by no means solved if the unit to which the "good for" applies is as large as mankind itself. For it is quite conceivable, and even within the realm of practical political possibilities, that one fine day a highly organized and mechanized humanity will conclude quite democratically—namely by majority decision—that for humanity as a whole it would be better to liquidate certain parts thereof.

Watch through the clarity of your mind ,the clear essence of your soul and judge accordingly. Your Inner Voices state the Truth and only the Truth. Let not anything interfere between your heart and mind. Let not anything break the Silence that comes within and promote Spirit . BECAUSE what matters is to promote Spirit . Voices from within

The witness of the saints has been in full harmony with prophet and apostle, that an inward principle of self lies at the source of human conduct, turning everything men do into evil. To save us completely Christ must reverse the bent of our nature; He must plant a new principle within us so that our subsequent conduct will spring out of a desire to promote the honor of God and the good of our fellow men. The old self-sins must die, and the only instrument by which they can be slain is the Cross. "If any man come after me, let him deny himself, and take up his cross, and follow me," said our Lord, and years later the victorious Paul could say, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me." My God, shall sin its power maintain And in my soul defiant live! �Tis not enough that Thou forgive, The cross must rise and self be slain. O God of love, Thy power disclose: �Tis not enough that Christ should rise, I, too, must seek the brightening skies, And rise from death, as Christ arose. GREEK HYMN

Pagans Vowed to Destroy the Christian Church from Within: Manly P. Hall (1901-1990) was a 33° Freemason. Hall authored many books on Masonic literature. He also founded the Philosophical Research Society (PRS), a library and a university that promotes esoteric literature (1). Mr. Hall states in his book, The Secret Destiny of America, that the rise of Christianity brought persecution of the pagans, and it drove them underground. So, these occultists redressed their philosophy in Christian-sounding terms (2). In this manner, mystics sought to destroy the Church from within. They continue to promote this agenda, today. Reference: 1. Hall, Manly P. The Secret Destiny of America. Philosophical Research Society. 1944, pp. 42-47. 2. “PRS Journal Archive: The All-Seeing Eye.” The World’s Wisdom at the Philosophical Research Library.

much of our suffering often arises from living a lifestyle that is out of sync with our inner needs. This implies that a genuine path to healing often lies in making fundamental shifts within our lifestyles and thought patterns. Only by reevaluating and recalibrating our approach to life can we address the root causes of our discomfort and stagnation. Regrettably, mainstream medicine often fails to endorse such transformative approaches. Instead, a deceptive narrative has been meticulously crafted by pharmaceutical giants, promoting the idea that pills capable of altering brain chemistry are the panacea for all our struggles. This untruthful and misleading notion has ensnared many, encouraging them to seek solutions in drugs rather than in meaningful changes. This can explain why many people remain stuck in toxic and self-destructive lifestyles that only bring gloom and doom into their lives.

With more and more decision making and work done by robots, what will be left for humans to do? Do we really want to compete biologically with robot technology by using brain implants and genetically improved intelligence and social behavior? This choice would mean a sharp departure away from the human nature we have inherited, and a fundamental change in the human condition. Now we are talking about a problem best solved within the humanities, and one more reason the humanities are all-important. While I’m at it, I hereby cast a vote for existential conservatism, the preservation of biological human nature as a sacred trust. We are doing very well in science and technology. Let’s agree to keep it up, and move both along even faster. But let’s also promote the humanities, that which makes us human, and not use science to mess around with the wellspring of this, the absolute and unique potential of the human future.

The smartest person to ever walk this Earth in all probability lived and died herding goats on a mountain somewhere, with no way to disseminate their work globally even if they had realised they were super smart and had the means to do something with their abilities. I am not keen on 'who are the smartest' lists and websites because, as Scott Barry Kaufman points out, the concept of genius privileges the few who had the opportunity to see through and promote their life’s work, while excluding others who may have had equal or greater raw potential but lacked the practical and financial support, and the communication platform that famous names clearly had. This is why I am keen to develop, through my research work, a definition of genius from a cognitive neuroscience and psychometric point of view, so that whatever we decide that is and how it should be measured, only focuses on clearly measurable factors within the individual’s mind, regardless of their external achievements, eminence, popularity, wealth, public platform etc. In my view this would be both more equitable and more scientific.

Recall the feeling you have when someone praises you, when you are approved, accepted, applauded. Now contrast that with the kind of feeling that arises within you when you look at the sunset or the sunrise—or nature in general—or when you read a book or watch a movie that you thoroughly enjoy. Get the taste of this feeling and contrast it with the first, namely, the one that was generated within you when you were praised. The first type of feeling comes from self-glorification and self-promotion. It is a worldly feeling. The second type comes from self-fulfillment, which is a soul feeling.

Normalizing the language of the marketplace within the academy and the church confuses and ultimately subverts our deepest purposes: in the one case, to promote critical thought and exchange of ideas free from coercion by those in positions of political or economic power, and in the other, to call people to something so radically different from the terms and paradigms of this world that it can be spoken of only in the variegated, complex, much-translated, much-pondered, prayerfully interpreted language of texts that have kept generations of people of faith kneeling at the threshold of unspeakable mystery and love beyond telling.

study of thirty thousand elderly people in fifty-two countries found that switching to an overall healthy lifestyle—eating a diet rich in fruits and vegetables, not smoking, exercising moderately, and not drinking too much alcohol—lowered heart disease rates by approximately 50 percent.14 Reducing exposure to carcinogens, such as tobacco and sodium nitrite, have been shown to decrease the incidence of lung and stomach cancers, and it is likely (more evidence is needed) that lowering exposures to other known carcinogens, such as benzene and formaldehyde, will reduce the incidence of other cancers. Prevention really is the most powerful medicine, but we as a species consistently lack the political or psychological will to act preventively in our own best interests. It is worthwhile to ask to what extent efforts to treat the symptoms of common mismatch diseases have the effect of promoting dysevolution by taking attention and resources away from prevention. On an individual level, am I more likely to eat unhealthy foods and exercise insufficiently if I know I’ll have access to medical care to treat the symptoms of the diseases these choices cause many years later? More broadly within our society, is the money we allocate to treating diseases coming at the expense of money to prevent them?

I’ve found that some unsuccessful people act the same way. They do all kinds of things to keep others from getting ahead, trying to prevent them from improving themselves or their situation. They use all kinds of devices to keep others in the basket with them: playing politics, promoting mediocrity, role-playing, and so on. But the good news is that if people try to do that, you don’t have to buy into their belief system. You can stay out of the basket by refusing to be a crab. You may have to face opposition and live through times of insecurity, but you’ll also experience freedom, increased potential, and satisfaction. Raise yourself up, and raise others with you. —

The global power's domination of the rest of the world mirrors the hegemony of the human race over other living creatures. Now, it is not clear how this 'superiority' of the human species over all the others would be given up. Indifference to politics is said to be due to the disintegration of the social bond. In fact, it is quite the opposite. It is the wide scope for action within civil society and the intensification of communication networks - together with the promotion of a freedom whose perpetual benefits we enjoy, but of which we no longer have the concept - that create the absenteeism from oneself and from others of which political absenteeism is merely a symptom.

...And there really are men who believe in this, who spend their time in promoting Leagues of Peace, in delivering addresses, and in writing books; and of course the governments sympathize with it all, pretending that they approve of it; just as they pretend to support temperance, while they actually derive the larger part of their income from intemperance; just as they pretend to maintain liberty of the constitution, when it is the absence of liberty to which they owe their power; just as they pretend to care for the improvement of the laboring classes, while on oppression of the workman rest the very foundations of the State; just as they pretend to uphold Christianity, when Christianity is subversive of every government.

1. First, we admire people who work hard. We dislike passengers who don’t pull their weight in the boat. 2. We admire people with first-class brains, because you cannot run a great advertising agency without brainy people. 3. We admire people who avoid politics – office politics, I mean. 4. We despise toadies who suck up to their bosses; they are generally the same people who bully their subordinates. 5. We admire the great professionals, the craftsmen who do their jobs with superlative excellence. We notice that these people always respect the professional expertise of their colleagues in other departments. 6. We admire people who hire subordinates who are good enough to succeed them. We pity people who are so insecure that they feel compelled to hire inferior specimens as their subordinates. 7. We admire people who build up and develop their subordinates, because this is the only way we can promote from within the ranks. We detest having to go outside to fill important jobs, and I look forward to the day when that will never be necessary. 8. We admire people who practice delegation. The more you delegate, the more responsibility will be loaded upon you. 9. We admire kindly people with gentle manners who treat other people as human beings – particularly the people who sell things to us. We abhor quarrelsome people. We abhor people who wage paper warfare. We abhor buck passers, and people who don’t tell the truth. 10. We admire well-organized people who keep their offices shipshape, and deliver their work on time. 11. We admire people who are good citizens in their communities – people who work for their local hospitals, their church, the PTA, the Community Chest and so on.

Liberals had tried convincing Americans to vote for them, but that kept ending badly. Except for Lyndon Johnson’s aberrational 1964 landslide, Democrats have not been able to get a majority of white people to vote for them in any presidential election since 1948.13 Their only hope was to bring in new voters. Okay, fine. You won’t vote for us, America? We tried this the easy way, but you give us no choice. We’re going to overwhelm you with new voters from the Third World. As Democratic consultant Patrick Reddy wrote for the Roper Center in 1998: “The 1965 Immigration Reform Act promoted by President Kennedy, drafted by Attorney General Robert Kennedy, and pushed through the Senate by Ted Kennedy has resulted in a wave of immigration from the Third World that should shift the nation in a more liberal direction within a generation. It will go down as the Kennedy family’s greatest gift to the Democratic Party.”14

I had what might truly be called an object in life: to be a reformer of the world … This did very well for several years, during which the general improvement going on in the world and the idea of myself as engaged with others in struggling to promote it, seemed enough to fill up an interesting and animated existence. But the time came when I awakened from this as from a dream … In this frame of mind it occurred to me to put the question directly to myself: ‘Suppose that all your objects in life were realised; that all the changes in institutions and opinions that you are looking forward to, could be completely effected at this very instant; would this be a great joy and happiness to you?’ And an irrepressible self-consciousness distinctly answered: ‘No!’ At this my heart sank within me; the whole foundation on which my life was constructed fell down. All my happiness was to have been found in the continual pursuit of this end. The end had ceased to charm, and how could there ever again be any interest in the means? I seemed to have nothing left to live for.

In the past, people practiced the Tao, the Way of Life. They understood the principle of balance as represented by the transformations of the energies of the universe. They formulated exercises to promote energy flow to harmonize themselves within the universe. They ate a balanced diet at regular times, arose and retired at regular hours, avoided over stressing their bodies and minds, and refrained from overindulgence of all kinds. They maintained well-being of body and mind; thus, it is not surprising that they lived over one hundred years.“These days, people have changed their way of life. They drink wine as though it were water, indulge excessively in destructive activities, drain their jing – the body’s essence that is stored in the Kidneys – and deplete their qi. They do not know the secret of conserving their energy and vitality. Seeking emotional excitement and momentary pleasures, people disregard the natural rhythm of the universe. They fail to regulate their lifestyle and diet, and sleep improperly. So it is not surprising that they look old at fifty and die soon after.

Enzymes have made and unmade every single biomolecule inside every living cell that lives or has ever lived. Enzymes are as close as anything to the vital factors of life. So the discovery that some, and possibly all, enzymes work by promoting the dematerialization of particles from one point in space and their instantaneous materialization in another provides us with a novel insight into the mystery of life. And while there remain many unresolved issues related to enzymes that need to be better understood, such as the role of protein motions, there is no doubt that quantum tunneling plays a role in the way they work. Even so, we should address a criticism made by many scientists who accept the findings of Klinman, Scrutton and others, but nevertheless claim that quantum effects have as relevant a role in biology as they have in the workings of a steam train: they are always there but are largely irrelevant to understanding how either system works. Their argument is often positioned within a debate about whether or not enzymes evolved to take advantage of quantum phenomena such as tunneling. The

Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.

working from the center of the dough out, gently roll it back and forth until it stretches to 15 inches long. Place the loaves, seam-side down, on the kitchen towel dusted with flour and cover with plastic wrap or a damp kitchen towel. Let the loaves rise at room temperature for the final time, until they have doubled in size, about 35—45 minutes. Meanwhile, preheat the oven to 475°F. Carefully place the loaves on a baking sheet. Brush them with water using a pastry brush. With a sharp razor blade and swift motions, make 4 or 5 diagonal slashes along the length of each baguette. To do this successfully, do not drag the entire edge of the blade through the dough—use just the tip. Just before you are ready to slide the baking sheet into the oven, spray the inside of the oven with water using a spray bottle or plant mister and close the door immediately. This will create steam, which promotes a good crust. Put the bread in the oven and spray the walls of the oven two more times within the first minute of baking. Bake for 15—20 minutes or until the bread makes a hollow sound when you knock on the bottom of it with your knuckles. Transfer the bread to a rack and allow it to cool before slicing (or tearing apiece off).

Gone are those days when media platforms were available to few individuals like politicians, movie stars, artists,sports sensations, civil right activists, and religious scholars. =Today social media gives people an easy way to almost everything =It is very easy to learn from others who are experts and professionals,Regardless of your location and education background you can educate yourself, without paying for it. =It even reveals good and Mabošaedi of the most respected people who are role models to others = You can share your issues with the community and get help within an hour . = The main advantage of the social media is that you update yourself from the latest happenings around in the world. = you can promote your business to the largest audience and even employ people But it can also damage your life for good = Since anyone can create a fake account and do anything without being traced, it has become quite easy for people to frustrate others and do a damage to their names or life. = Personal data and privacy can easily be hacked and shared on the Internet. Which can make financial losses and loss to personal life. Similarly, identity theft is another issue that can give financial losses to anyone by hacking their personal accounts. This is one of the dangerous disadvantages of the social media and it even made people kill them selfs. = Addiction destroyed many families and employments.

Page 141: Group Polarization Patterns Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example. * * * A rapid expansion of education is thus a factor in producing inter-group conflict, especially where the education is of a kind which produces diplomas rather than skills that have significant economic value in the marketplace. Education of a sort useful only for being a clerk, bureaucrat, school teacher--jobs whose numbers are relatively fixed in the short run and politically determined in the long run--tend to increase politicized inter-group strife. Yet newly emerging groups, whether in their own countries or abroad, tend to specialize precisely in such undemanding fields. Malay students, for example, have tended to specialize in Malay studies and Islamic studies, which provide them with no skills with which compete with the Chinese in the marketplace, either as businessmen, independent professionals, or technicians. Blacks and Hispanics in the United States follow a very similar pattern of specializing disproportionately in easier fields which offer less in the way of marketable skills. Such groups then have little choice but to turn to the government, not just for jobs but also for group preferences to be imposed in the market place, and for symbolic recognition in various forms. *** While economic interests are sometimes significant in explaining political decisions, they are by no means universally valid explanations. Educated elites from less advanced groups may have ample economic incentives to promote polarization and preferential treatment policies, but the real question is why the uneducated masses from such groups give them the political support without which they would be impotent. Indeed, it is often the less educated masses who unleash the mob violence from which their elite compatriots ultimately benefit--as in Malaysia, Sri Lanka, or parts of India, Africa, or the United States, where such violence has led to group preference policies in employment, educational institutions, and elsewhere. The common denominator in these highly disparate societies seems to be not only resentment of other groups' success but also fear of an inability to compete with them, combined with a painful embarrassment at being so visibly "under-represented"--or missing entirely—in prestigious occupations and institutions. To remedy this within apolitically relevant time horizon requires not simply increased opportunities but earmarked benefits directly given on a racial or ethnic basis.

Humanity came to its gods by accepting the reality of the symbol, that is, it came to the reality of thought, which has made man lord of the earth. Devotion, as Schiller correctly conceived it, is a regressive movement of libido towards the primordial, a diving down into the source of the first beginnings. Out of this there rises, as an image of the incipient progressive movement, the symbol, which is a condensation of all the operative unconscious factors—“living form,” as Schiller says, and a God-image, as history proves. It is therefore no accident that he should seize on a divine image, the Juno Ludovici, as a paradigm. Goethe makes the divine images of Paris and Helen float up from the tripod of the Mothers99—on the one hand the rejuvenated pair, on the other the symbol of a process of inner union, which is precisely what Faust passionately craves for himself as the supreme inner atonement. This is clearly shown in the ensuing scene as also from the further course of the drama. As we can see from the example of Faust, the vision of the symbol is a pointer to the onward course of life, beckoning the libido towards a still distant goal—but a goal that henceforth will burn unquenchably within him, so that his life, kindled as by a flame, moves steadily towards the far-off beacon. This is the specific life-promoting significance of the symbol, and such, too, is the meaning and value of religious symbols. I am speaking, of course, not of symbols that are dead and stiffened by dogma, but of living symbols that rise up from the creative unconscious of the living man.

As I thought of the leaders of the land and the populace in general, I wondered where our Washington was today. Where is the leader who will stand unashamed of his love and trust in God? Who will rise up and invoke the covenants of old? Who will lead the nation in shunning sin, promoting righteousness, and preserving that liberty God has granted? Where is our Captain Moroni? 'Yea, verily, verily I say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever; yea, the devil would never have power over the hearts of the children of men' (Alma 48:17). We the people of this covenant nation need to find men and women like this. We need to engage them, promote them, elect them. We need to become them. And we need to do it quickly. In so many ways, it seems, we are falling further and further away from this ideal. ...Speaking of America and her covenant, President Gordon B. Hinckley declared: 'For a good while there has been going on in this nation a process that I have termed the secularization of America. . . . We as nation are forsaking the Almighty, and I fear that He will begin to forsake us. We are shutting the door against the God whose sons and daughters we are. . . . Future blessings will come only as we deserve them. Can we expect peace and prosperity, harmony and goodwill, when we turn our backs on the Source of strength? If we are to continue to have the freedoms that evolved within the structure that was the inspiration of the Almighty to our Founding Fathers, we must return to the God who is their true Author. . . . God bless America, for it is His creation.

He made a costly error in judgement and sent an entire regiment into a virtual slaughterhouse. It happens frequently. Officers risk their troops' lives for the sake of a promotion. Not my father. He valued the life of every man under his command, from his officers to the humblest fresh recruit. When he realized what had happened, he was devastated. He couldn't ever forget that his error had cost the lives of so many men, created so many widows and orphans..." "But, Lyon, measured against his valor, one mistake is forgivable." "To us, yes. Not to him. He was sickened that the battle was hailed as one of the turning points of the war. He was decorated for it. It was considered a great victory, but it defeated him as a soldier, as a man. When he came home and was hailed a hero, he couldn't stand the conflict within himself. He didn't feel like a hero. He felt like a traitor." "That can't be!" "Not a traitor to his country, but to the men who had trusted his judgement and leadership. It was a conflict he never could reconcile, so he retired from the Army and came here and shut out the world and all reminders of the lie he was living." They were quiet for a moment before she said,"No one would have thrown stones at him, Lyon. he was a respected man, a hero, a leader at a time in history when America needed heroes and leaders. It was a battleground that spread out for miles. Admist all the chaos he may have thought he made a mistake when he actually didn't." "I know that, Andy, and you know that, but since the time I was old enough to understand his reclusiveness, I was never able to convince him of it. He died still regretting that one day in his life as though he had live no other. It didn't matter what the public would have thought if they had known. He judged himself more severely than anyone else could have." "How tragic for him. He was such a lovely man, Lyon. Such a lovely man.

Despite the superficial similarities created by global technology, the dynamics of peer-orientation are more likely to promote division rather than a healthy universality. One need only to look at the extreme tribalization of the youth gangs, the social forms entered into by the most peer-oriented among our children. Seeking to be the same as someone else immediately triggers the need to be different from others. As the similarities within the chosen group strengthen, the differences from those outside the groups are accentuated to the point of hostility. Each group is solidified and reinforced by mutual emulation and cue-taking. In this way, tribes have formed spontaneously since the beginning of time. The crucial difference is that traditional tribal culture could be passed down, whereas these tribes of today are defined and limited by barriers among the generations. The school milieu is rife with such dynamics. When immature children cut off from their adult moorings mingle with one another, groups soon form spontaneously, often along the more obvious dividing lines of grade and gender and race. Within these larger groupings certain subcultures emerge: sometimes along the lines of dress and appearance, and sometimes along those of shared interests, attitudes, or abilities, as in groups of jocks, brains, and computer nerds. Sometimes they form among peer-oriented subcultures like skateboarders, bikers, and skinheads. Many of these subcultures are reinforced and shaped by the media and supported by cult costumes, symbols, movies, music, and language. If the tip of the peer-orientation iceberg are the gangs and the gang wannabes, at the base are the cliques. Immature beings revolving around one another invent their own language and modes of expression that impoverish their self-expression and cut them off from others. Such phenomena may have appeared before, of course, but not nearly to the same extent we are witnessing today. The result is tribalization.

Many of those who have experienced trauma in early childhood grow up to become adults with dysfunctional lives and dysfunctional relationships, never being able to solve such issues within themselves, not even with the help of the best therapists in the world, because the root cause of it has been removed by the institutions in control of mental health training programs, mainstream media and public opinion. And the root cause of all evil, including self-inflicted evil, lays on the capacity to differentiate good from evil, which has helped us survive as a society and as individuals throughout the entirety of human history and up to this day. Once you remove this natural ability from anyone's awareness, no theory, despite the amount of logic and common sense in it, will ever work. As a matter of fact, not many people know what serves their best interest, because they don't even know what is good or evil. They relativize their ignorance to justify their stupidity. And this constitutes a thicker layer on top of their innate capacity to perceive reality. Many problems, including those related to self-esteem, could easily be solved, if one was able of properly differentiating what promotes survival from what leads to death. Whenever a large group of people lacks such capacity, they are promoting a dysfunctional society by default, and in doing so, replicating the same traumas that made them themselves dysfunctional as humans. And that’s how an overall mindset rooted on victimization and justification promotes the power of those in control. One cannot ever be free unless he rebels against his own status quo and towards a higher level of individualization, risking that which he depends the most upon — the respect and acceptance of friends and family. The battle of ego and social validation against ethics, has made many souls captive to a world created to weaken them and blind them. Indeed, it is interesting to see how humanity replicates the tortures of medieval times with more sophisticated weapons, and how wars developed towards a higher degree of abstraction, in order to nullify any resistance, or the mere level of awareness justifying it.

Hunsford, near Westerham, Kent, 15th October. “Dear Sir,— “The disagreement subsisting between yourself and my late honoured father always gave me much uneasiness, and since I have had the misfortune to lose him, I have frequently wished to heal the breach; but for some time I was kept back by my own doubts, fearing lest it might seem disrespectful to his memory for me to be on good terms with anyone with whom it had always pleased him to be at variance.—’There, Mrs. Bennet.’—My mind, however, is now made up on the subject, for having received ordination at Easter, I have been so fortunate as to be distinguished by the patronage of the Right Honourable Lady Catherine de Bourgh, widow of Sir Lewis de Bourgh, whose bounty and beneficence has preferred me to the valuable rectory of this parish, where it shall be my earnest endeavour to demean myself with grateful respect towards her ladyship, and be ever ready to perform those rites and ceremonies which are instituted by the Church of England. As a clergyman, moreover, I feel it my duty to promote and establish the blessing of peace in all families within the reach of my influence; and on these grounds I flatter myself that my present overtures are highly commendable, and that the circumstance of my being next in the entail of Longbourn estate will be kindly overlooked on your side, and not lead you to reject the offered olive-branch. I cannot be otherwise than concerned at being the means of injuring your amiable daughters, and beg leave to apologise for it, as well as to assure you of my readiness to make them every possible amends—but of this hereafter. If you should have no objection to receive me into your house, I propose myself the satisfaction of waiting on you and your family, Monday, November 18th, by four o’clock, and shall probably trespass on your hospitality till the Saturday se’nnight following, which I can do without any inconvenience, as Lady Catherine is far from objecting to my occasional absence on a Sunday, provided that some other clergyman is engaged to do the duty of the day.—I remain, dear sir, with respectful compliments to your lady and daughters, your well-wisher and friend, “William Collins

Now I’m not trying to sound big-headed or anything but my sensuality has benefited a lot of people in more ways than I can quantify. It has served people not only in romantic relationships but in businesses, organizations and professional lives as well. (People got big promotions at work and major business deals). This was brought to my attention recently by a very close friend of mine in a conversation we had while we were sitting in a coffee shop. She said, “Lebo, have you noticed how so many people who got close to you either through work or relationship have had major transformations in their personal lives within the shortest space of time, that includes myself?” I paused for a moment and remembered the same words being said by one ex of mine, another lady I helped on her project not so long ago echoed the same notion. To some of you this might seem like... c’mon Lebo, anything could have led to any of those transformations. To even associate it with my sensuality seems utterly absurd, it’s like I’m trying to bolster my significance, but I know better now. I know the value I’m bringing into people’s lives whether they acknowledge it or not. Our conversation also made me recall how I had been exploited by others who saw value in me which I, at the time, was still oblivious of. The thing about human beings is that, usually they won’t show you your true value from which they’re secretly benefiting because they know that once you wake up and start realizing it, you won’t supply it for free anymore. So after I had woken up to my true value I decided to start making my sensuality EXCLUSIVE. Now when you make your sensuality exclusive it automatically makes your company highly priced. Consequently, it makes you highly sought after BY PEOPLE WHO SEEK TRUE VALUE AND KNOW WHAT IT LOOKS LIKE. When you make your sensuality exclusive, it increases your value exponentially as well as your desirability, not to everyone, but only TO THE RIGHT PEOPLE. You become the catch. Now I’m saying this to show you the hidden power of the world of sensuality that most people aren’t aware of. Almost every successful luxury industry in the world essentially thrives on sensual principles whether they’re aware of it or not.

All addictions — whether to drugs or to nondrug behaviours — share the same brain circuits and brain chemicals. On the biochemical level the purpose of all addictions is to create an altered physiological state in the brain. This can be achieved in many ways, drug taking being the most direct. So an addiction is never purely “psychological” all addictions have a biological dimension. And here a word about dimensions. As we delve into the scientific research, we need to avoid the trap of believing that addiction can be reduced to the actions of brain chemicals or nerve circuits or any other kind of neurobiological, psychological or sociological data. A multilevel exploration is necessary because it’s impossible to understand addiction fully from any one perspective, no matter how accurate. Addiction is a complex condition, a complex interaction between human beings and their environment. We need to view it simultaneously from many different angles — or, at least, while examining it from one angle, we need to keep the others in mind. Addiction has biological, chemical, neurological, psychological, medical, emotional, social, political, economic and spiritual underpinnings — and perhaps others I haven’t thought about. To get anywhere near a complete picture we must keep shaking the kaleidoscope to see what other patterns emerge. Because the addiction process is too multifaceted to be understood within any limited framework, my definition of addiction made no mention of “disease.” Viewing addiction as an illness, either acquired or inherited, narrows it down to a medical issue. It does have some of the features of illness, and these are most pronounced in hardcore drug addicts like the ones I work with in the Downtown Eastside. But not for a moment do I wish to promote the belief that the disease model by itself explains addiction or even that it’s the key to understanding what addiction is all about. Addiction is “all about” many things. Note, too, that neither the textbook definitions of drug addiction nor the broader view we’re taking here includes the concepts of physical dependence or tolerance as criteria for addiction. Tolerance is an instance of “give an inch, take a mile.” That is, the addict needs to use more and more of the same substance or engage in more and more of the same behaviour, to get the same rewarding effects. Although tolerance is a common effect of many addictions, a person does not need to have developed a tolerance to be addicted.

I have come to think of the UFO problem in terms of three distinct levels. The first level is physical. We now know that the UFO behaves like a region of space, of small dimensions (about ten meters), within which a very large amount of energy is stored. This energy is manifested by pulsed light phenomena of intense colors and by other forms of electromagnetic radiation. The second level is biological. Reports of UFOs show all kinds of psychophysiological effects on the witnesses. Exposure to the phenomenon causes visions, hallucinations, space and time disorientation, physiological reactions (including temporary blindness, paralysis, sleep cycle changes), and long-term personality changes. The third level is social. Belief in the reality of UFOs is spreading rapidly at all levels of society throughout the world. Books on the subject continue to accumulate. Documentaries and major films are being made by men and women who grew up with flying-saucer stories. Expectations about life in the universe have been revolutionized. Many modern themes in our culture can be traced back to the "messages from space" coming from UFO contactees of the forties and fifties. The experience of a close encounter with a UFO is a shattering physical and mental ordeal. The trauma has effects that go far beyond what the witnesses recall consciously. New types of behavior are conditioned, and new types of beliefs are promoted. Aside from any scientific consideration, the social, political, and religious consequences of the experience are enormous if they are considered over the timespan of a generation. Faced with the new wave of experiences of UFO contact that are described in books like Communion and Intruders and in movies like Close Encounters of the Third Kind, our religions seem obsolete. Our idea of the church as a social entity working within rational structures is obviously challenged by the claim of a direct communication in modern times with visible beings who seem endowed with supernatural powers. This idea can shake our society to the very roots of its culture. Witnesses are no longer afraid to come forward with personal stories of abductions, of spiritual exchanges with aliens, even of sexual interaction with them. Such reports are folklore in the making. I have discovered that they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles. But they are something else, too: a portent of important things to come.

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In opting for large scale, Korean state planners got much of what they bargained for. Korean companies today compete globally with the Americans and Japanese in highly capital-intensive sectors like semiconductors, aerospace, consumer electronics, and automobiles, where they are far ahead of most Taiwanese or Hong Kong companies. Unlike Southeast Asia, the Koreans have moved into these sectors not primarily through joint ventures where the foreign partner has provided a turnkey assembly plant but through their own indigenous organizations. So successful have the Koreans been that many Japanese companies feel relentlessly dogged by Korean competitors in areas like semiconductors and steel. The chief advantage that large-scale chaebol organizations would appear to provide is the ability of the group to enter new industries and to ramp up to efficient production quickly through the exploitation of economies of scope.70 Does this mean, then, that cultural factors like social capital and spontaneous sociability are not, in the end, all that important, since a state can intervene to fill the gap left by culture? The answer is no, for several reasons. In the first place, not every state is culturally competent to run as effective an industrial policy as Korea is. The massive subsidies and benefits handed out to Korean corporations over the years could instead have led to enormous abuse, corruption, and misallocation of investment funds. Had President Park and his economic bureaucrats been subject to political pressures to do what was expedient rather than what they believed was economically beneficial, if they had not been as export oriented, or if they had simply been more consumption oriented and corrupt, Korea today would probably look much more like the Philippines. The Korean economic and political scene was in fact closer to that of the Philippines under Syngman Rhee in the 1950s. Park Chung Hee, for all his faults, led a disciplined and spartan personal lifestyle and had a clear vision of where he wanted the country to go economically. He played favorites and tolerated a considerable degree of corruption, but all within reasonable bounds by the standards of other developing countries. He did not waste money personally and kept the business elite from putting their resources into Swiss villas and long vacations on the Riviera.71 Park was a dictator who established a nasty authoritarian political system, but as an economic leader he did much better. The same power over the economy in different hands could have led to disaster. There are other economic drawbacks to state promotion of large-scale industry. The most common critique made by market-oriented economists is that because the investment was government rather than market driven, South Korea has acquired a series of white elephant industries such as shipbuilding, petrochemicals, and heavy manufacturing. In an age that rewards downsizing and nimbleness, the Koreans have created a series of centralized and inflexible corporations that will gradually lose their low-wage competitive edge. Some cite Taiwan’s somewhat higher overall rate of economic growth in the postwar period as evidence of the superior efficiency of a smaller, more competitive industrial structure.

Classical liberalism has been reproached with being too obstinate and not ready enough to compromise. It was because of its inflexibility that it was defeated in its struggle with the nascent anticapitalist parties of all kinds. If it had realized, as these other parties did, the importance of compromise and concession to popular slogans in winning the favor of the masses, it would have been able to preserve at least some of its influence. But it has never bothered to build for itself a party organization and a party machine as the anticapitalist parties have done. It has never attached any importance to political tactics in electoral campaigns and parliamentary proceedings. It has never gone in for scheming opportunism or political bargaining. This unyielding doctrinairism necessarily brought about the decline of liberalism. The factual assertions contained in these statements are entirely in accordance with the truth, but to believe that they constitute a reproach against liberalism is to reveal a complete misunderstanding of its essential spirit. The ultimate and most profound of the fundamental insights of liberal thought is that it is ideas that constitute the foundation on which the whole edifice of human social cooperation is Liberalism: A Socio-Economic Exposition constructed and sustained and that a lasting social structure cannot be built on the basis of false and mistaken ideas. Nothing can serve as a substitute for an ideology that enhances human life by fostering social cooperation—least of all lies, whether they be called "tactics," "diplomacy," or "compromise." If men will not, from a recognition of social necessity, voluntarily do what must be done if society is to be maintained and general well-being advanced, no one can lead them to the right path by any cunning stratagem or artifice. If they err and go astray, then one must endeavor to enlighten them by instruction. But if they cannot be enlightened, if they persist in error, then nothing can be done to prevent catastrophe. All the tricks and lies of demagogic politicians may well be suited to promote the cause of those who, whether in good faith or bad, work for the destruction of society. But the cause of social progress, the cause of the further development and intensification of social bonds, cannot be advanced by lies and demagogy. No power on earth, no crafty stratagem or clever deception could succeed in duping mankind into accepting a social doctrine that it not only does not acknowledge, but openly spurns. The only way open to anyone who wishes to lead the world back to liberalism is to convince his fellow citizens of the necessity of adopting the liberal program. This work of enlightenment is the sole task that the liberal can and must perform in order to avert as much as lies within his power the destruction toward which society is rapidly heading today. There is no place here for concessions to any of the favorite or customary prejudices and errors. In regard to questions that will decide whether or not society is to continue to exist at all, whether millions of people are to prosper or perish, there is no room for compromise either from weakness or from misplaced deference for the sensibilities of others. If liberal principles once again are allowed to guide the policies of great nations, if a revolution in public opinion could once more give capitalism free rein, the world will be able gradually to raise itself from the condition into which the policies of the combined anticapitalist factions have plunged it. There is no other way out of the political and social chaos of the present age.

Demonstrating for peace to promote war was nothing new. Totalitarianism always requires a tangible enemy. To the ancient Greeks, a holocaust was simply a burnt sacrifice. Khrushchev wanted to go down in history as the Soviet leader who exported communism to the American continent. In 1959 he was able to install the Castro brothers in Havana and soon my foreign intelligence service became involved in helping Cuba's new communist rulers to export revolution throughout South America. At that point it did not work. In the 1950s and 1960s most Latin Americans were poor, religious peasants who had accepted the status quo. A black version of liberation theology began growing in a few radical-leftist black churches in the US where Marxist thought is predicated on a system pf oppressor class ( white ) versus victim class ( black ) and it sees just one solution: the destruction of the enemy. In the 1950s UNESCO was perceived by many as a platform for communists to attack the West and the KGB used it to place agents around the world. Che Guevara's diaries, with an introduction by Fidel Castro, were produced by the Kremlin's dezinformatsiya machine. Changing minds is what Soviet communism was all about. Khrushchev's political necrophagy ( = blaming and condemning one's predecessor in office. It is a dangerous game. It hurts the country's national pride and it usually turns against its own user ) evolved from the Soviet tradition of sanctifying the supreme ruler. Although the communists publicly proclaimed the decisive role of the people in history, the Kremlin and its KGB believed that only the leader counted. Change the public image of the leader and you change history, I heard over and over from Khrushchev's lips. Khrushchev was certainly the most controversial Soviet to reign in the Kremlin. He unmasked Stalin's crimes, but he made political assassination a main instrument of his own foreign policy; he authored a policy of peaceful coexistence with the West but he pushed the world to the brink of nuclear war; he repaired Moscow's relationships with Yugoslavia's Tito, but he destroyed the unity of the communist world. His close association with Stalin's killings made him aware of what political crime could accomplish and gave him a taste for the simple criminal solution. His total ignorance about the civilized world, together with his irrational hatred of the "bourgeoisie" and his propensity to offend people, made him believe that disinformation and threats were the most efficient and dignified way for a Soviet leader to deal with "bourgeois" governments. As that very clever master of deception Yuri Andropov once told me, if a good piece of disinformation is repeated over and over, after a while it will take on a life of its own and will, all by itself, generate a horde or unwitting but passionate advocates. When I was working for Ceausescu, I always tried to find a way to help him reach a decision on his own, rather than telling him directly what I thought he should do about something. That way both of us were happy. From our KGB advisors, I had learned that the best way to ut over a deception was to let the target see something for himself, with his own eyes. By 1999, President Yeltsin's ill-conceived privatization had enabled a small clique of predatory insiders to plunder Russia's most valuable assets. The corruption generated by this widespread looting penetrated every corner of the country and it eventually created a Mafia-style economic system that threatened the stability of Russia itself. During the old Cold War, the KGB was a state within a state. In Putin's time, the KGB now rechristened FSB, is the state. The Soviet Union had one KGB officer for every 428 citizens. In 2004, Putin's Russia had one FSB officer for every 297 citizens.

This is why promotion from within tends to be the approach favored by corporations with strong corporate cultures. Bring young people in at relatively low-level, well-defined jobs with low CUA factors, and over time they will share experiences with their peers, supervisors, and subordinates and will learn the values, objectives, and methods of the organization. They will gradually accept, even flourish in, the complex world of multiple bosses and peer decision-making.

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

What is love" was the most searched phrase on Google in 2012, according to the company. In an attempt to get to the bottom of the question once and for all, the Guardian has gathered writers from the fields of science, literature, religion and philosophy to give their definition of the much-pondered word. 카톡 ☎ ppt33 ☎ 〓 라인 ☎ pxp32 ☎ 홈피는 친추로 연락주세요 The physicist: 'Love is chemistry' Biologically, love is a powerful neurological condition like hunger or thirst, only more permanent. We talk about love being blind or unconditional, in the sense that we have no control over it. But then, that is not so surprising since love is basically chemistry. While lust is a temporary passionate sexual desire involving the increased release of chemicals such as testosterone and oestrogen, in true love, or attachment and bonding, the brain can release a whole set of chemicals: pheromones, dopamine, norepinephrine, serotonin, oxytocin and vasopressin. However, from an evolutionary perspective, love can be viewed as a survival tool – a mechanism we have evolved to promote long-term relationships, mutual defense and parental support of children and to promote feelings of safety and security. 요힘빈구입,요힘빈구매,요힘빈판매,요힘빈가격,요힘빈파는곳,요힘빈구입방법,요힘빈구매방법,요힘빈복용법,요힘빈부작용,요힘빈정품구입,요힘빈정품구매,요힘빈정품판매 Your time is limited, so don't waste it living someone else's life. 아무런 말없이 한번만 찾아주신다면 뒤로는 계속 단골될 그런 자신 있습니다.저희쪽 서비스가 아니라 제품에대해서 자신있다는겁니다 팔팔정,구구정,네노마정,프릴리지,비맥스,비그알엑스,엠빅스,비닉스,센트립 등 많은 제품 취급합니다 확실한 제품만 취급하는곳이라 언제든 연락주세요 Design is not just what it looks like and feels like. Design is how it works. We're here to put a dent in the universe. Otherwise why else even be here? The only way to do great work is to love what you do. If you haven't found it yet, keep looking. Don't settle. Being the richest man in the cemetery doesn't matter to me ... Going to bed at night saying we've done something wonderful... that's what matters to me. I want to put a ding in the universe. Quality is more important than quantity. One home run is better than two doubles. Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. The philosopher: 'Love is a passionate commitment' The answer remains elusive in part because love is not one thing. Love for parents, partners, children, country, neighbor, God and so on all have different qualities. Each has its variants – blind, one-sided, tragic, steadfast, fickle, reciprocated, misguided, and unconditional. At its best, however, all love is a kind a passionate commitment that we nurture and develop, even though it usually arrives in our lives unbidden. That's why it is more than just a powerful feeling. Without the commitment, it is mere infatuation. Without the passion, it is mere dedication. Without nurturing, even the best can wither and die. The romantic novelist: 'Love drives all great stories' What love is depends on where you are in relation to it. Secure in it, it can feel as mundane and necessary as air – you exist within it, almost unnoticing. Deprived of it, it can feel like an obsession; all consuming, a physical pain. Love is the driver for all great stories: not just romantic love, but the love of parent for child, for family, for country. It is the point before consummation of it that fascinates: what separates you from love, the obstacles that stand in its way. It is usually at those points that love is everything.

One thing more makes these men and women from the age of wigs, swords, and stagecoaches seem surprisingly contemporary. This small group of people not only helped to end one of the worst of human injustices in the most powerful empire of its time; they also forged virtually every important tool used by citizens’ movements in democratic countries today. Think of what you’re likely to find in your mailbox—or electronic mailbox—over a month or two. An invitation to join the local chapter of a national environmental group. If you say yes, a logo to put on your car bumper. A flier asking you to boycott California grapes or Guatemalan coffee. A poster to put in your window promoting this campaign. A notice that a prominent social activist will be reading from her new book at your local bookstore. A plea that you write your representative in Congress or Parliament, to vote for that Guatemalan coffee boycott bill. A “report card” on how your legislators have voted on these and similar issues. A newsletter from the group organizing support for the grape pickers or the coffee workers. Each of these tools, from the poster to the political book tour, from the consumer boycott to investigative reporting designed to stir people to action, is part of what we take for granted in a democracy. Two and a half centuries ago, few people assumed this. When we wield any of these tools today, we are using techniques devised or perfected by the campaign that held its first meeting at 2 George Yard in 1787. From their successful crusade we still have much to learn. If, early that year, you had stood on a London street corner and insisted that slavery was morally wrong and should be stopped, nine out of ten listeners would have laughed you off as a crackpot. The tenth might have agreed with you in principle, but assured you that ending slavery was wildly impractical: the British Empire’s economy would collapse. The parliamentarian Edmund Burke, for example, opposed slavery but thought that the prospect of ending even just the Atlantic slave trade was “chimerical.” Within a few short years, however, the issue of slavery had moved to center stage in British political life. There was an abolition committee in every major city or town in touch with a central committee in London. More than 300,000 Britons were refusing to eat slave-grown sugar. Parliament was flooded with far more signatures on abolition petitions than it had ever received on any other subject. And in 1792, the House of Commons passed the first law banning the slave trade. For reasons we will see, a ban did not take effect for some years to come, and British slaves were not finally freed until long after that. But there was no mistaking something crucial: in an astonishingly short period of time, public opinion in Europe’s most powerful nation had undergone a sea change. From this unexpected transformation there would be no going back.

But there is a long history within the far right of right-wing media positioning itself as the only true and honest media. To promote a world viewpoint distinct from that shared by the majority, it was critical to assert that everyone else simply didn’t have the correct information on which to base decisions. That is a far easier task than accusing most of the country of being crazy.

Other cults use different dissociative processes, such as chanting, meditation, or lecturing. Cult groups employ this bombardment of the senses, plus some degree of isolation from the outside world and restriction of communication within the group, to increase the impact of the cult leader’s message. If successful, these techniques move members into a state of intense anxiety and confusion in which they are induced to abandon previous coping mechanisms. Therefore, they inevitably enter into a dissociative state, which is reinterpreted as being some form of a higher power. This belief promotes the members’ veneration of the leader and acceptance of the ideas presented. In addition to deception and positive and negative reinforcement, cults also employ group pressure, intimidation, and environmental manipulation. All of this coalesces to develop a new “pseudo-identity” that is formed above the recruit’s original personality (West and Martin, 1996, pp. 268-288).

Coupled with efficient systems of tithing and supply conducted in the name of pharaoh, the valley’s prodigious fertility had promoted such colossal surpluses within the state that, after some four centuries, the government was able to conceive and undertake the construction of four colossal pyramids and their attendant temples.

Islamic philosophy of life prioritizes equitable distribution over efficiency. Overreliance on efficiency paralyses the equity and ethical concerns of development policy change. While Islamic principles allow freedom and liberty in lawful consumption within the moral boundaries, they induce affirmative action to promote well-being when people possess the means. In contrast, according to consumer sovereignty, as long as people can put up dollar votes for their preferences, resources will be allocated on producing, marketing and distributing inessential goods even if a quarter of the world population lives in poverty and suffers from hunger, malnourishment and curable diseases.

Norepinephrine: The Wake-Up Neurotransmitter One of norepinephrine’s effects on the brain is to sharpen attention. As we saw earlier, norepinephrine (aka noradrenaline) can function as both a neurotransmitter and a hormone. When we perceive stress and activate the fight-or-flight response, the brain produces bursts of norepinephrine, triggering anxiety. But sustained and moderate secretion can also produce a beneficial result in the form of heightened attention, even euphoria, and meditation has been shown to produce a rise in norepinephrine in the brain. A modest dose of norepinephrine is also associated with reduced beta brain waves. 5.11. Norepinephrine: your wake-up molecule. Notice the paradox here. Norepinephrine is associated with both anxiety and attentiveness. How do you get enough to be alert, but not so much you’re stressed? Surrender is the key. Steven Kotler, co-author of Stealing Fire, says that stress neurochemicals like norepinephrine actually prime the brain for flow states. At first, the meditator is frustrated by Monkey Mind. But if she surrenders, despite the perpetual self-chatter of the DMN, she enters the next phase of flow, which is focus. She has hacked her biology, using the negative experience of mind wandering as a springboard to flow. Norepinephrine’s molecular structure is similar to its cousin, epinephrine. While epinephrine works on a number of sites in the body, norepinephrine works exclusively on the arteries. When both dopamine and norepinephrine are present in the brain at the same time, they amplify focus. Attention becomes sharp, while perception is enhanced. Staying alert is a key function of the brain’s attention circuit, which keeps you focused on the object of your meditation and counteracts the wandering mind. It also stops you from becoming drowsy, an occupational hazard for meditators. That’s because pleasure neurotransmitters such as serotonin and melatonin (for which serotonin is the precursor) can put you to sleep if not balanced by alertness-producing norepinephrine. Again, the ratios are the key. Oxytocin: The Hug Drug 5.12. Oxytocin: your cuddle molecule. Oxytocin is produced by the hypothalamus, part of the brain’s limbic system. When activated, neurons in the hypothalamus stimulate the pituitary gland to release oxytocin into the bloodstream. So even though oxytocin is produced in the brain, it has effects on the body as well, giving it the status of a hormone. It is one of a group of small protein molecules called neuropeptides. A closely related neuropeptide is vasopressin. All mammals produce some variant of these neuropeptides. Oxytocin promotes bonding between humans. It is responsible for maternal feelings and physically prepares the female body for childbirth and nursing. It is generated through physical touch but also by emotional intimacy. Oxytocin also facilitates generosity and trust within a group. Oxytocin is the hormone associated with the long slow waves of delta. A researcher hooking subjects up to an EEG found that touch stimulated greater amounts of delta, with certain regions of the skin being more sensitive. The biggest effect was produced by tapping the cheek, as we do in EFT. It produced an 800% spike in delta.

The truth is that the hierarchies of gender and religion -- the privilege historically enjoyed by Christian men within our guild -- are embedded within a hierarchical system manifested perhaps most powerfully in both overt and subtle forms of anti-Black racism. This system, referred to in shorthand as white supremacy, promotes an ideology that privileges white, Christian, straight men, and though a creature of colonialist Europe, it remains formative in American society (and far beyond the United States), and in the modes of biblical scholarship that are prioritized within the field as practiced within the Society of Biblical Literature and in many parts of the world. (from "A Duty to Act")

Instead of hiding bodies in mass graves, corpses were triumphantly displayed, as when the Jalisco New Generation (while still part of El Chapo’s Sinaloa cartel) dumped the thirty-five bodies on an avenue in Veracruz in September 2011. In reply, the Zetas scattered twenty-six corpses in Jalisco and a dozen in Sinaloa. On closer inspection, the bodies were those of ordinary citizens, not criminals: they were workers and students who had been abducted and murdered and displayed in order to strike fear in the heart of anyone who doubted the murderous resolve of the Zetas... In To Die in Mexico: Dispatches from Inside the Drug War, John Gibler writes about a related series of bizarre and violent episodes that took place in Torreón, in Coahuila state, bordering Texas: “Who would believe, for example, that the warden of a state prison would let convicted killers out at night and loan them official vehicles, automatic assault rifles, and bulletproof vests, so that they could gun down scores of innocent people in a neighboring state and then quickly hop back over the state line and into prison, behind bars, a perfect alibi. Who would believe that a paramilitary drug-trafficking organization formed by ex−Special Forces of the Mexican Army would kidnap a local cop and torture him into confessing all of the above details about the prisoners’ death squad, videotape the confession, execute the cop on camera with a shot to the heart, and then post the video on YouTube? Who could fathom that the federal attorney general would, within hours of the video-taped confession and execution being posted online, arrest the warden, and then a few days later hold a press conference fully acknowledging that the prisoners’ death squad had operated for months, killing ten people in a bar in January 2010, eight people in a bar in May 2010, and seventeen people at a birthday party in July?” Yet all of this actually happened. During April 2012, when El Chapo was at war with the Zetas, fourteen torsos — armless and legless bodies — were found in a car by the side of the road in Nuevo Laredo. Dead Zetas. Some of the torsos were in the trunk, for which there is a specific narco term: encajuelado (“trunked”; therefore, trunks trunked). Soon after, in Michoacán state, the Zetas met their match in the person of Nazario Moreno (called El Más Loco, the Craziest One), leader of the ruthless Templarios, the Knights Templar cartel, whose recruits were required to eat human flesh—their victims’— as part of their initiation rites. When Moreno was gunned down by the Mexican army in 2014, the Zetas flourished, and remain dominant. But there was a posthumous bonus for the Craziest One: he was promoted to sainthood. In and around his birthplace in Apatzingán, shrines and altars were erected to Saint Nazario, the dead capo represented as a holy figure in robes, venerated by credulous Michoacanos.

Saad Jalal Toronto Canada - Eating Healthy Radiant Appearance: Healthy eating can also contribute to a youthful and vibrant appearance. Nutrient-rich foods promote healthy skin, hair, and nails. You'll exude the vitality that comes from within. Saad Jalal - Longevity and Quality of Life: By investing in your health through a balanced diet, you're also investing in your future. Healthy eating is a key factor in extending your lifespan and ensuring that your later years are filled with vitality, not ailments. Mindful Living: Eating healthy encourages mindfulness. When you savor each bite and appreciate the nourishment it provides, you're not just eating; you're living in the moment, which can lead to a more content and centered life.

Of all the problems that the Revolution faced from the very beginning, the racial problem was the only one that did not receive specific, systematic, and consistent attention. • As a result of the above, the social policy of the Revolution never specifically addressed the question with reference to the different points of social departure from which blacks, whites, and mulattos arrived. • After intervention on the matter in March 1959 by Fidel Castro, Commander in chief of the Revolution, and a few initial attempts to promote the discussion, a zone of silence surrounded the racial question, which did not help at all to an understanding that it required an extensive and specific methodology. No doubt it was thought that including it within the general context of social justice for all would be sufficient. • The predominant thought that the racial problem would be resolved solely on the basis of a redistributive equity, framed by the great humanist work of the Revolution, generated an idealist error that has yet to be overcome. • The black and racially mixed population, feeling represented and protected by revolutionary work, plunged into forgetfulness of all the long years of suffering and discrimination. The Revolution had given them clear guarantees that such situations would not return. How are we to explain why such a position on the racial question was taken and accepted by the immense majority of the people, in particular blacks and mulattos?

They can even end up pitting coworkers against one another, accidentally promoting behaviors that undermine the progress of the group as a whole. One of my favorite examples comes from the heady days of America Online (AOL). The company would routinely send out CDs in an attempt to get people to sign up for its product. One group within the company, responsible for acquisitions, was given financial incentives for hitting subscription goals. And so all tactics were designed to do just that: sign people up. There were offers of 100 free hours in the first month, which became 250 free hours, then even 700 hours. I remember when the offer got to 1,000 free hours, as long as they were used in the first 45 days (which left 1.7 hours of sleep per night for anyone who could take advantage of the promotion). It worked. Whatever tactics the acquisition group members developed were designed to do one thing and one thing only—maximize their bonus. The problem was there was another group responsible for retention; they had to find ways to get all the people who had canceled their subscriptions to come back. By creating a system in which each group was preoccupied with its own metrics without concern for anyone else’s or even what would serve the company best, the leaders of AOL had effectively incentivized their people to find ways to cost the company more money.

The growing dependency of culture on scientific knowledge has not suppressed the counter-movement of a pervasive disillusionment with mechanistic explanations of the totality of the cosmos and human life within it. Of itself the critique of science does not, however, signal a revival of religion. On the contrary, to the extent that today’s esoterica and search for new forms of spiritual experience confine themselves to the shadows of science, they promote a greater alienation of religion from the everyday world and strengthen the ‘normal,’ scientific-technological way of valuing the things of life.

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Results of a recent survey of 74 chief executive officers indicate that there may be a link between childhood pet ownership and future career success. Fully 94% of the CEOs, all of them employed within Fortune 500 companies, had possessed a dog, a cat, or both, as youngsters. The respondents asserted that pet ownership had helped them to develop many of the positive character traits that make them good managers today, including responsibility, empathy, respect for other living beings, generosity, and good communication skills. For all we know, more than 94% of children raised in the backgrounds from which chief executives come had pets, in which case the direction of dependency would be negative. Maybe executive success is really related to tooth brushing during childhood. Probably all chief executives brushed their teeth, at least occasionally, and we might imagine the self-discipline thus acquired led to their business success. That seems more reasonable than the speculation that “communication skills” gained through interacting with a childhood pet promote better relationships with other executives and employees.

Let's recognize that no one is capable of enslaving or murdering billions of people. No one, at least not anyone alive today, perhaps in the past, with more primitive ways in more primitive times, but life for most of us has passed a line, where almost everyone within those billions has had access to a chance of living a worthy existance. If it is not possible to play out a strategy to the extreme, then it is a flawed long-term strategy. There's only one way forward which promotes good health and an explosion of advancements. With reflection of where we've been and what it is we expect from near and distant futures.

To populate is to civilize when you populate the land with civilized people, that is, with settlers from civilized Europe. That is why I have said in the Constitution that the government must promote European immigration. But to populate is not to civilize, but to brutalize, when it is populated with Chinese and Indians from Asia and with blacks from Africa. To populate is to stink, to corrupt, to degenerate, to poison a country, when instead of populating the country with the flower of the working population of Europe, it is populated with the garbage of a backward or less cultured Europe. Because there is Europe and Europe, it should not be forgotten; and it is possible to be within the liberal text of the Constitution, which orders the promotion of European immigration, without ruining a South American country by simply populating it with European immigrants.

Tinder would work with Justin’s younger brother to throw a birthday party for one of his popular, hyperconnected friends on campus, and use it to promote Tinder. The Tinder team would do all the work to make it an incredible party. The day of the party, students from USC were getting bused to a luxurious house in LA, where everything had been set up to pull you inside. Sean described how it worked: There was one catch with the party: First, you had to download the Tinder app to get in. We put a bouncer in the house to check that you had done it. The party was great—it was a success, and more importantly, the next day, everyone at the party woke up and remembered they had a new app on their phone. There were attractive people they hadn’t gotten to talk to, and this was their second chance. The college party launch tactic worked. For the Tinder team, this one party created the highest ever one-day spike of downloads, however modest it might seem in retrospect. It’s not just the number that matters here, but that it was “500 of the right people”—Sean would explain to me later. It was a group of the most social, most hyperconnected people on the USC campus, all on Tinder at the same time. Tinder started to work. Matches began to happen, as the students who met each other from the previous night started to swipe through and then chat. Amazingly, 95 percent of this initial cohort started to use this app every day for three hours a day. The Tinder team built one atomic network, but soon figured out how to build the next one—just throw another party. And then another, by going to other schools, and throwing even more parties. Each network was successively easier to start. Tinder quickly reached 4,000 downloads, then 15,000 within a month, and then 500,000 just a month after that—first by replicating the campus launch, but then letting the organic viral growth take over.

result in a significantly higher incidence of autism, but the sham conclusion was widely touted and used to funnel millions of research dollars away from further inquiry into the issue. Ultimately, an acclaimed research paper or study can function as a manufactured event within the scientific community and among the general population with widespread circulation and promotion through the media. Instead of being seen as part of the growing body of work from which scientists draw conclusions, it is hailed as “breakthrough

If you insist on a manager having previous managerial experience, you’ll never be able to promote a promising server into the role. By definition, then, it’s impossible to promote from within if you wait until an employee has all the experience they need.

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In his 2001 book, Economics as Religion, economist Robert Nelson recounted the ways in which economics came to operate in society with its own religion-like structure. Nelson argues that modern economics has operated in many ways as a secularized version of Protestant theology in which the primary evil is economics scarcity and in which deliverance from this evil (and the attainment of heaven on earth) will come through application of economic science to promote efficiency (and fairness) in production and distribution. In this worldview, economists, as technical advisors to governmental managers, serve as a new “scientific” priesthood effecting a secular salvation of human society through the application of constructivist reason, the sort of reasoning that seeks to deliberately design choices and institutions to generate what are perceived as “optimal” outcomes. Here, then, within the very discipline to which Vernon Smith has devoted his life’s work, there seems to be a persistent tendency if not to outright materialism then to a reduction of human rationality within constructivist constraints. As Smith acknowledges, “predominantly, both economists and psychologists are reluctant to allow that naive and unsophisticated agents can achieve socially optimal ends without a comprehensive understanding of the whole, as well as their individual parts, implemented by deliberate action. There is no magic.

After witnessing Donald Trump's rise, presidency, and fall up close, I now believe the greatest threat to American democracy in this century will come from within. A widening cabal of democratic leaders here at home have exploited our political climate and are already mimicking Donald Trump. I've met them on the campaign trail as they run for local, state, and federal office. They're winning more elections than you think. The influence of Trump's example has created an opening for his apprentices to engage in abuses of power by using America's public offices to promote their own self-interests and to silence objectors. We can hold the spread of political extremism, but it will be a once-in-a-generation challenge.

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Flywheel, which provides an app for users to summon taxicabs with their smartphones, will offer a flat $10 rate for all Flywheel-summoned cab rides within San Francisco from 8 p.m. Wednesday to 3 a.m. Thursday. The same price will apply in Seattle and Flywheel’s new markets of San Diego and Sacramento. “Uber can charge 30 times (normal) or whatever they hell they want to do, but we want to make sure anyone who takes a taxi pays a flat fee,” said Flywheel CEO Rakesh Mathur. (He clarified that the 30-times number was “just made up.”) That promotion will cost Flywheel a pretty penny. The startup will pay cabbies double what the metered rates would have been — so in effect, they receive surge pricing, without passengers having to pay it. While Flywheel doesn’t have the massive war chest of Uber, which has raised about $3 billion, it has a respectable $30 million in venture backing, including a recent $12 million round.

Our informal study with good sample size has revealed that companies are not able to prepare successors from within the organization because they take their performance management as a tool for (A) granting increments, incentives, and promotions than to use it for (B) building capability, capacity, and commitment in Human Resources of the company. They are spending more time on A than on B. Today we hardly see any structured Learning and development calendar in companies which are based on genuine PMS findings. Sustainable growth comes only by building talent from within through L & D efforts, understudy and assessments, and development centers.

Compare net-promoter scores from specific regions, branches, service or sales reps, and customer segments. This often reveals root causes of differences as well as best practices that can be shared. What really counts, of course, is how your company compares with direct competitors. Have your market researchers survey your competitors’ customers using the same method. You can then determine how your company stacks up within your industry and whether your current net-promoter number is a competitive asset or a liability. Improve

I heard about an older missionary couple, who spent more than sixty years in Africa helping less fortunate people. They gave their lives to their mission work, and they did so much good. When they finally retired, they returned home to New York. It just so happened they were booked on the same ship as President Teddy Roosevelt, who was returning from a big hunting expedition. When their ship pulled into the dock, there was all this fanfare. A band was playing. The major and other dignitaries were lined up. Flags waved. Confetti rained down from buildings. Balloons floated in the air. It was a huge celebration. When the president walked off the ship, the crowd went wild. Tens of thousands cheered, waved, and took photos. The landing was reported in newspapers around the world the next day. The missionary watched all this and said to his wife, “It doesn’t seem right that we’ve given our lives to help others, to serve, to give, and to make a difference, and the president just goes on a big vacation and the whole world welcomes him home. Nobody even knows we exist.” The missionary felt very discouraged as they walked off the boat. Later that night, he prayed, “God I don’t understand. The president returns with the fanfare of the world, but we return and nobody even knows we’re here.” He heard God’s reply come from within his heart: “Son, it’s because you’re not home yet.” You will be rewarded. There will be a celebration like you’ve never seen. It won’t be with any band you’ve heard on earth. The angels will be singing, and all of heaven will join in to welcome you home. If you have been faithful, sacrificed, volunteered, and given to others, be encouraged today. God sees every act of kindness. He sees every good deed. Nothing you’ve done has gone unnoticed. God saw it, and the good news is you will be rewarded. Remember, when you do what God asks, you will be fed, refreshed, strengthened, and reenergized. Be on the lookout for ways you can be good to people. If you develop a lifestyle of serving others, God promises you will be great in the kingdom. I believe and declare because you’re a giver, you will come in to your reward. You will come in to health, strength, opportunity, promotion, and breakthroughs. You will come into new levels of Gods’ goodness.

No discussion of this pattern would be complete without mentioning one fateful little tweak we have introduced into the set of rules that governs these types of organizations. This tweak is what makes the difference between a simple hierarchy and a bureaucracy. Whereas a traditional hierarchy appoints individuals from outside the organization to the various leadership roles, a classic bureaucracy relies upon internal promotion. It allows its members to move up through the ranks as a reward for successful completion of their assigned duties within the organization. This small innovation, which is generally credited to the Chinese, can generate significant improvements in organizational efficiency. A traditional hierarchy relies quite heavily upon negative sanctions in order to keep members “in line” at every tier. These sanctions tend to accumulate in force as one moves downward through the hierarchy, so that those at the very bottom often get “dumped on.” As a result, the overall quality of life of subordinates generally deteriorates as one moves down the organizational hierarchy. As they say in the corporate world, “Shit rolls downhill.” Bureaucratic forms of organization, however, turn this into a virtue. The prospect of moving up is used as an incentive to improve performance at every level. There is something vaguely diabolical about the incentive structure that is offered to subordinates, of course, because it organizes things in such a way that the only chance to reduce the amount that you get “dumped on” in the long term is to let people dump on you for now. But there can be no doubt that this incentive structure works.

Batista was a rebellious non-commissioned officer in the 1933 Cuban Army and became the indisputable leader of the revolutionary faction within the military. Fulgencio Batista took over power during the bloody “Sergeants’ Revolt” and forced a military coup with the help of students and labor leaders, thus taking control of the government. He promoted himself to the rank of Colonel and summarily discharged the entire cadre of commissioned officers. Many officers fearing for their lives, barricaded themselves into the National Hotel. The Hotel Nacional was the fanciest hotel in Cuba, but that didn’t stop Batista from shelling it, using the Cuban war ship, the SS Cuba. Those officers who were not killed outright were jailed and “pax Batistiana” began. Batista controlled the short-lived five man Presidency of Cuba, which was called “The Pentarchy of 1933.” This ruling body was followed by the Presidency of Ramón Grau San Martin, a professor of the University of Havana, who held the office for just over 100 days. Carlos Mendieta followed and stayed in power for 11 months, after which Batista set himself up as the strong man behind a continuing succession of puppet presidents. Although calling himself a “Progressive Socialist,” Batista was supported by the “Communist Party” which had been legalized in 1938. In time much of this changed!

When these accidents affect our customers, we seek to understand why it happened. The root cause is often deemed to be human error, and the all too common management response is to “name, blame, and shame” the person who caused the problem.† And, either subtly or explicitly, management hints that the person guilty of committing the error will be punished. They then create more processes and approvals to prevent the error from happening again. Dr. Sidney Dekker, who codified some of the key elements of safety culture and coined the term just culture, wrote, “Responses to incidents and accidents that are seen as unjust can impede safety investigations, promote fear rather than mindfulness in people who do safety-critical work, make organizations more bureaucratic rather than more careful, and cultivate professional secrecy, evasion, and self-protection.” These issues are especially problematic in the technology value stream—our work is almost always performed within a complex system, and how management chooses to react to failures and accidents leads to a culture of fear, which then makes it unlikely that problems and failure signals are ever reported. The result is that problems remain hidden until a catastrophe occurs.

You’ve begun to master several techniques for controlling your anxiety. You’re learning the finer points of interaction and studying ways to apply your interactive skills. The next step is to add community resources—relevant agencies, groups, and organizations—to your self-help program. As you consider your particular needs, look to your own community for ways to enhance your social system: Parks and recreation departments, churches and synagogues, singles groups, self-help groups, clubs, volunteer organizations, business associations—there is an infinite array of resources to choose from. Contact your local chamber of commerce, consult newspapers for upcoming activities, and even inquire at area shops about any clubs or groups that share an interest (for example, ask at a garden center about a garden club, at a bookstore about a book club, and so on). Working through the exercises in this book is merely one component of a total self-help program. To progress from background knowledge to practical application, you must venture beyond your home and workplace (and beyond the confines of a therapist’s office, if you are in counseling). For people with social anxiety an outside system of resources is the best place to work on interactive difficulties. Here are three excellent reasons to use community resources: 1. To facilitate self-help. Conquering social anxiety necessitates interaction and involvement within the community, which is your laboratory. Using community resources creates a practical means of refining your skills and so moving forward on your individual map for change. 2. To diminish loneliness. Becoming part of the community provides the opportunity to develop personal and professional contacts that can enhance your life in many ways. 3. To network. Community involvement will not only give you the chance to improve your interactive skills, but will allow you to promote your academic or work life as well as your social life. Building connections on different levels can be the key. Any setting can provide a good opportunity for networking. In fact, I met the writer who helped me with this book in a fairly unlikely place—on the basketball court! A mutual friend introduced us, and when the subject of our professional interests came up, we saw the opportunity to work together on this project. You never know!

For example, in the 1960s, credit card companies, which host the two-sided merchant and cardholder platform, resisted insuring cardholders against fraud on their cards. They argued that insurance would promote fraud as consumers would become careless with their cards, and that banks forced to absorb more risk would become more reluctant to extend credit, hurting low-income consumers. Over the vigorous objections of major banks, the Fair Credit Reporting Act (1970) and a subsequent amendment required fraud insurance, imposing a limit of $50 on consumer liability for fraudulent use of a credit card. The disaster predicted by the credit card companies did not occur. Freed from the fear of fraud, consumers used their cards so much more often that the increase in interaction volume more than offset the increase in fraud. The business benefit from fraud insurance is so powerful that, in order to encourage adoption and use, many banks now waive the $50 charge if consumers report a lost or stolen card within twenty-four hours.45

Securing publication of Saints, Slaves, and Blacks proved most challenging. Five different presses rejected the manuscript. Ultimately, Greenwood Press—a small academic press based in Westport Connecticut—accepted it. Once in print, the volume garnered minimal exposure due in part to limited promotion. Outrageously overpriced, the book’s primary market was university and public libraries. When its limited print run sold out, the volume went out of print—this occurring a mere five years following publication. Reissue of Saints, Slaves, and Blacks in a relatively inexpensive paperback edition is intended to make it available to a wider audience. Such a reprint is also timely in that 2018 marks the fortieth anniversary of the lifting of the priesthood and temple ban. The volume deserves republication for an even more important reason. When first published, Saints, Slaves, and Blacks provided a unique, albeit controversial, perspective relative to the origins of black priesthood denial. Its central thesis that the ban emerged largely as the byproduct of Mormon ethnic whiteness initially articulated in the Book of Mormon and Pearl of Great Price was provocative. Building on these scriptural proof-texts, nineteenth century Latter-day Saints viewed themselves as a divinely “chosen” lineage—the literal descendants of the House of Israel. They considered their “whiteness” emblematic, indeed proof, of their status as the Lord’s “favored people.” Conversely, Mormons utilized these same scriptures, along with the Old Testament, to prove that black people were members of a divinely cursed race, given their alleged descent from two accursed Biblical counter-figures—Ham, the misbehaving son of Noah, and Cain, humankind’s alleged first murderer. Physical proof of African-American accursed status was

Social capital is a capability that arises from the prevalence of trust in a society or in certain parts of it. It can be embodied in the smallest and most basic social group, the family, as well as the largest of all groups, the nation, and in all the other groups in between. Social capital differs from other forms of human capital insofar as it is usually created and transmitted through cultural mechanisms like religion, tradition, or historical habit. Economists typically argue that the formation of social groups can be explained as the result of voluntary contract between individuals who have made the rational calculation that cooperation is in their long-term self-interest. By this account, trust is not necessary for cooperation: enlightened self-interest, together with legal mechanisms like contracts, can compensate for an absence of trust and allow strangers jointly to create an organization that will work for a common purpose. Groups can be formed at any time based on self-interest, and group formation is not culture-dependent. But while contract and self-interest are important sources of association, the most effective organizations are based on communities of shared ethical values. These communities do not require extensive contract and legal regulation of their relations because prior moral consensus gives members of the group a basis for mutual trust. The social capital needed to create this kind of moral community cannot be acquired, as in the case of other forms of human capital, through a rational investment decision. That is, an individual can decide to “invest” in conventional human capital like a college education, or training to become a machinist or computer programmer, simply by going to the appropriate school. Acquisition of social capital, by contrast, requires habituation to the moral norms of a community and, in its context, the acquisition of virtues like loyalty, honesty, and dependability. The group, moreover, has to adopt common norms as a whole before trust can become generalized among its members. In other words, social capital cannot be acquired simply by individuals acting on their own. It is based on the prevalence of social, rather than individual virtues. The proclivity for sociability is much harder to acquire than other forms of human capital, but because it is based on ethical habit, it is also harder to modify or destroy. Another term that I will use widely throughout this book is spontaneous sociability, which constitutes a subset of social capital. In any modern society, organizations are being constantly created, destroyed, and modified. The most useful kind of social capital is often not the ability to work under the authority of a traditional community or group, but the capacity to form new associations and to cooperate within the terms of reference they establish. This type of group, spawned by industrial society’s complex division of labor and yet based on shared values rather than contract, falls under the general rubric of what Durkheim labeled “organic solidarity.”7 Spontaneous sociability, moreover, refers to that wide range of intermediate communities distinct from the family or those deliberately established by governments. Governments often have to step in to promote community when there is a deficit of spontaneous sociability. But state intervention poses distinct risks, since it can all too easily undermine the spontaneous communities established in civil society.

Indeed, much of Tarter’s pitch, whether at speaking engagements or within SETI promotional materials, has a soaring, cinematic feel. Among her most captivating lines: “We are what happens when a primordial mixture of hydrogen and helium evolve for so long that it begins to ask where it came from. This is us, contemplating ourselves.

You must provide more benefits and fewer costs and risks than the other choices your manager has. Most people seeking a promotion pay more attention to promising benefits than they do to alleviating costs and mitigating risks, but all three are critical in any decision to promote from within.

But the truth about the need for heroism is not easy for anyone to admit, even the very ones who want to have their claims recognized. There's the rub. As we shall see from our subsequent discussion, to become conscious of what one is doing to earn his feeling of heroism is the main self-analytic problem of life. Everything painful and sobering in what psychoanalytic genius and religious genius have discovered about man revolves around the terror of admitting what one is doing to earn his self-esteem. This is why human heroics is a blind drivenness that burns people up; in passionate people, a screaming for glory as uncritical and reflexive as the howling of a dog. In the more passive masses of mediocre men it is disguised as they humbly and complainingly follow out the roles that society provides for their heroics and try to earn their promotions within the system: wearing the standard uniforms-but allowing themselves to stick out, but ever so little and so safely, with a little ribbon or a red boutonniere, but now with head and shoulders.

City officials exerted constant pressure on police executives to generate more revenue through enforcement, and the pressure was transmitted all the way down through the ranks: The importance of focusing on revenue generation is communicated to FPD officers. Ferguson police officers from all ranks told us [federal investigators] that revenue generation is stressed heavily within the police department, and that the message comes from City leadership. . . . Officer evaluations and promotions depend to an inordinate degree on “productivity,” meaning the number of citations issued.

Although one of the chief goals of Community Policing is to improve the quality of life in a community, its basic objectives are not particularly different from those of traditional policing. They include: •   Reducing crime and victimization •   Reducing the fear of crime •   Preventing crime •   Arresting criminals •   Promoting community security Two other objectives, commonly considered insignificant under the traditional approach of police service delivery, greatly alter the nature of the police function under Community Policing. These are: •   Solving chronic neighborhood problems •   Developing a neighborhood’s capacity to exist within a state of order and peace.

What has happened, and is happening, to our under-standing of what law is for is subtler but no less portentous: we have come to mistakenly define what law is for. These mistakes do not result from unsuccessful efforts to get the matter right, unfortunately. Instead, lawmakers have lately deemed the truth about persons, marriage, family, and religion to be irrelevant to law. What these goods re-ally are does not matter, they say. Worst of all, the irrelevance of moral truth has been carefully cultivated: not considering who is really a person, or what marriage really is, or how religion truly works, has been celebrated as a great virtue of American public life, a trend that has be-come dominant since World War II. More exactly, under the influence of contemporary liberal doctrines about moral “neutrality,” our determination of what law is for has become the creature of consensus, not of what is, of what is true.6 The desideratum is not to get what law is for right, but to fit it all comfortably within dominant cultural mores and conventional morality. Our lawmakers have resolved that avoiding controversy is the overriding end of law, especially when it comes to considering what law is for. Our lawmakers correctly see that law’s moral foundation is potentially a source of great controversy. What they fail to recognize is that getting it wrong promotes the greatest injustice of all.

Receiving this hexagram can be a signal for a person to reflect on where he is looking for guidance. Is he looking outward to the “ancient wisdom” promoted by the collective ego? Or, is he turning his attention within by asking the Sage that speaks through the I Ching to provide him with the insight he needs to find the correct way for himself? This hexagram wants to make him aware of the danger that comes from looking without, and of the benefit that comes from looking within. What he gets from looking without, or to others for guidance, is only the appearance of reality and other people’s ideas about the nature of the Cosmos. This knowledge is not the same as what he learns by communicating with the invisible Sage, and thereby experiencing for himself the nature of the Cosmos.

Handling Resignations   In the course of an organization’s work, boards and officers may be confronted with the resignation of a fellow officer, board member, or committee chairman. There are two reasons people resign from office. The first reason is that something arises in the personal life of the officer that demands his or her time and attention. The officer feels at this time that he or she can’t fulfill the duties of the office and do justice to the organization, so the officer submits a resignation. The second reason is that there is a rift or severe disagreement within the organization. An officer may become angry, disheartened, or vengeful, so he or she submits a resignation. The first thing that the organization should do after it receives a resignation is to figure out why the person is resigning. If the organization really needs this person’s active input, it should find a way to keep him or her. If the person is resigning because of lack of time, then perhaps the organization can appoint an assistant to help with the work. If the person is resigning because he or she can’t attend the meetings, the organization should consider changing the meeting date and time. If the person submits his or her resignation because of organizational problems, the organization needs to look at how its members communicate with each other. Perhaps the members need to be more willing to allow disagreements and hear what others are saying. If an organization strictly obeys the principle of majority rule while protecting the rights of the minority, it can resolve problems in an intelligent, kind, and civil way. A resignation should be a formal letter that includes the date, the name of the person to whom it is addressed, the reason for the resignation, and the person’s signature. The person resigning can mail his or her letter to the secretary or hand it to the secretary in person. Under no circumstance should the secretary or president accept an oral resignation. If a resignation is given to the officer this way, he or she should talk with the person and find out the reasons for the resignation. Perhaps just talking to the person can solve the problem. However, an officer who insists on resigning should put it in writing and submit it to the secretary. This gives the accepting body something to read and consider. Every resignation should be put to a vote. When it is accepted, the office is vacant and should be immediately filled according to the rules for filling vacancies stated in the bylaws. If an officer submits a resignation and then decides to withdraw it, he or she can do this until a vote is taken. It is unjust for a secretary or governing body not to allow a withdrawal of the resignation before a vote is taken. The only way a resignation can’t be withdrawn is if some rule of the organization or a state statute prohibits it. When submitting the resignation, the member resigning should give it to the secretary only and not mail it to everyone in the organization. (An e-mail resignation is not acceptable because it is not signed.) Sending the resignation to every member only confuses matters and promotes gossip and conjecture in the organization. If the member later decides to withdraw his or her resignation, there is much more explaining to do. The other members may see this person as unstable and not worthy of the position.

Prior to the Reformation the church generally regarded sex — even within marriage — as a necessary evil. Tertullian regarded the extinction of the human race as preferable to procreation. Ambrose said that married couples ought to be ashamed of their sexuality. Augustine was willing to admit that intercourse might be lawful but taught that sexual passion was always a sin. Many priests counseled couples to abstain from sex altogether. The Catholic church gradually began to prohibit sex on certain holy days, so that by the time of Martin Luther, the list had grown to 183 days a year.1 Thank God for the Reformation, which began to restore sexual sanity by celebrating the physical act of lovemaking within marriage. According to my father, “The Puritan doctrine of sex was a watershed in the cultural history of the West. The Puritans devalued celibacy, glorified companionate marriage, affirmed married sex as both necessary and pure, established the ideal of wedded romantic love, and exalted the role of the wife.”2 In other words, they promoted a more Biblical view of human sexuality.

Promoting what you don't like, invites more of it to your doorstep. Beat the right drum. ~T.F. Hodge

Many of these problems could be solved if the United States moved to a more unified parliamentary system of government, but so radical a change in the country’s institutional structure is inconceivable. Americans regard their Constitution as a quasi-religious document, so getting them to rethink its most basic tenets would be an uphill struggle. I think that any realistic reform program would try to trim veto points or insert parliamentary-style mechanisms to promote stronger hierarchical authority within the existing system of separated powers.

SCANDALS AND MISMANAGEMENT If Secretary Clinton’s political career had ended with her defeat for the Democratic presidential nomination in 2008, her skills as a manager would have been judged by her disorganized and drama-filled campaign for the presidency and her disastrous Health Care Task Force as First Lady. President Obama, who defeated her calamitously run campaign, should have been wary of nominating Clinton to a post that was responsible for tens of thousands of federal employees throughout the world. While her tenure in Foggy Bottom didn’t have the highly publicized backstabbing element that tarnished her presidential campaign, Secretary Clinton’s deficiencies as a manager were no less evident. There was one department within State that Secretary Clinton oversaw with great care: the Global Partnerships Initiative (GPI), which was run by long-time Clinton family aide Kris Balderston. Balderston was known in political circles for creating a “hit list” that ranked members of Congress based on loyalty to the Clintons during the 2008 presidential primaries.[434] Balderston was brought to Foggy Bottom to “keep the Clinton political network humming at State.”[435] He focused his efforts on connecting CEOs and business interests—all potential Clinton 2016 donors—to State Department public/private partnerships. Balderston worked alongside Clinton’s long-time aide Huma Abedin, who was given a “special government employee” waiver, allowing her to work both as Secretary Clinton’s deputy chief of staff, and for other private sector clients. With the arrangement, Abedin would serve as a consultant to the top Clinton allied firm, Teneo, in a role in which, as the New York Times reported, “the lines were blurred between Ms. Abedin’s work in the high echelons of one of the government’s most sensitive executive departments and her role as a Clinton family insider.”[436] Secretary Clinton and her allies have placed great emphasis on the secretary of state’s historic role in promoting American business interests overseas, dubbing the effort “economic statecraft.”[437] The efforts of the GPI, Abedin, and Balderston ensured that Secretary Clinton’s “economic statecraft” agenda would be rife with the potential for conflicts of interest reminiscent of the favor-trading scandals that emanated from her husband’s White House. While the political office and donor maintenance program was managed with extreme meticulousness, Secretary Clinton ignored her role as manager of the rest of the sprawling government agency.[438] When it came to these more mundane tasks, Secretary Clinton was not on top of what was really going on in the department she ran. While Secretary Clinton was preoccupied with being filmed and photographed all around the world, the State Department was plagued by chronic management problems and scandals, from visa programs to security contractors. And when Secretary Clinton did weigh in on management issues, it was almost always after a raft of bad press forced her to, and not from any proactive steps she took. In fact, she and her department’s first reaction in certain instances was to silence critics or intimidate whistleblowers, rather than get to the bottom of what was actually going on. The events that unfolded in Benghazi were the worst example of Secretary Clinton neglecting her managerial responsibilities. This pattern of behavior, which led to the tragedy, was characteristic of her management style throughout her four years at Foggy Bottom. “Economic Statecraft” A big part of Secretary Clinton’s record-breaking travel—112 countries visited—was her work as a salesperson for select U.S. business interests.[439] Today, her supporters would have us believe her “economic statecraft” agenda was a major accomplishment.[440] Yet, as always seems to be the case with the Clintons, there was one family that benefited more than any other from all this economic statecraft—the Clinton family.

Once a country is included on the “counterinsurgency” list, or any other such category, a move is made to develop a CIA echelon, usually within the structure of whatever U.S. military organization exists there at the time. Then the CIA operation begins Phase I by proposing the introduction of some rather conventional aircraft. No developing country can resist such an offer, and this serves to create a base of operations, usually in a remote and potentially hostile area. While the aircraft program is getting started the Agency will set up a high frequency radio network, using radios positioned in villages throughout the host country. The local inhabitants are told that these radios will provide a warning of guerrilla activity. Phase II of such a project calls for the introduction of medium transport type aircraft that meet anti-guerrilla warfare support requirements. The crew training program continues, and every effort is made to develop an in-house maintenance capability. As the level of this activity increases, more and more Americans are brought in, ostensibly as instructors and advisers; at this phase many of the Americans are Army Special Forces personnel who begin civic action programs. The country is sold the idea that it is the Army in most developing nations that is the usual stabilizing influence and that it is the Army that can be trusted. This is the American doctrine; promoting the same idea, but in other words, it is a near paraphrase of the words of Chairman Mao. In the final phase of this effort, light transports and liaison type aircraft are introduced to be used for border surveillance, landing in remote areas, and for resupplying small groups of anti-guerrilla warfare troops who are operating away from fixed bases. These small specialized aircraft are usually augmented by helicopters. When the plan has developed this far, efforts are made to spread the program throughout the frontier area of the country. Villagers are encouraged to clear off small runways or helicopter landing pads, and more warning network radios are brought into remote areas. While this work is continuing, the government is told that these activities will develop their own military capability and that there will be a bonus economic benefit from such development, each complementing the other. It also makes the central government able to contact areas in which it may never have been able to operate before, and it will serve as a tripwire warning system for any real guerrilla activities that may arise in the area. There is no question that this whole political economic social program sounds very nice, and most host governments have taken the bait eagerly. What they do not realize, and in many cases what most of the U.S. Government does not realize, is that this is a CIA program, and it exists to develop intelligence. If it stopped there, it might be acceptable but intelligence serves as its own propellant, and before long the agents working on this type of project see, or perhaps are a factor in creating, internal dissension.

The analogy between infertile heterosexuals and same-sex couples misses the point. The extension of marriage to infertile heterosexual couples serves not to deprecate same-sex couples, but to preserve the equal status of women in marriage. A test for fertility would be unfair to women because all women spend most of their adult lives in a state of infertility. Fertile women are infertile most days of a month, and postmenopausal women are always infertile. A fertility requirement would also render women susceptible to enormous abuse by men, providing a ready excuse for men who would trade in older women for nubile brides. The status of women in marriage would be intolerably diminished through this practice. Infertility is less common among men, as they can sire children into old age. Moreover, men, like women, typically do not discover that they are infertile until they attempt to sire children, at which time they ought already to be married. A measure that serves primarily to protect women and to preserve their equal status within the institution of marriage is not a measure that is an appropriate basis by which to judge that the same should go for same-sex couples. One of the great challenges men and women face in marriage is in coming to terms with their differences while respecting the status of the other as an equal. Acceptance of infertility is a measure promoting this end. A measure to accommodate the reality of sex-based difference in marriage is no reason to extend marriage to same-sex couples. Moreover, accommodation for infertility in no way diminishes the reality that the inequality of the parent-child relationship is what differentiates marriage from other contractual relationships. It is the parent-child relation, as it emerges from sexual difference and procreation, which elevates marriage above a mere contract, and renders it a sacred duty.

In the late 1990s, Parachute was the market leader with more than 50 per cent market share. Fresh from its success in taking market share in toothpaste away from Colgate using Pepsodent, HUL entered the coconut oil category to take on Marico. Dadiseth, the then chairman of HUL, had warned Mariwala to sell Marico to HUL or face dire consequences. Mariwala decided to take on the challenge. Even the capital markets believed that Marico stood no chance against the might of HUL which resulted in Marico’s price-to-earnings ratio dipping to as low as 7x, as against 13x during its listing in 1996. As part of its plans to take on Marico, HUL relaunched Nihar in 1998, acquired Cococare from Redcon and positioned both brands as price challengers to Parachute. In addition, HUL also increased advertising and promotion spends for its brands. In one quarter in FY2000, HUL’s advertising and promotional (A&P) spend on coconut oil alone was an amount which was almost equivalent to Marico’s full year A&P budget (around Rs 30 crore). As Milind Sarwate, former CFO of Marico, recalls, ‘Marico’s response was typically entrepreneurial and desi. We quickly realized that we have our key resource engine under threat. So, we re-prioritized and focused entirely on Parachute. We gave the project a war flavour. For example, the business conference on this issue saw Mariconians dressed as soldiers. The project was called operation Parachute ki Kasam. The leadership galvanized the whole team. It was exhilarating as the team realized the gravity of the situation and sprang into action. We were able to recover lost ground and turn the tables, so much so that eventually Marico acquired the aggressor brand, Nihar.’ Marico retaliated by relaunching Parachute: (a) with a new packaging; (b) with a new tag line highlighting its purity (Shuddhata ki Seal—or the seal of purity); (c) by widening its distribution; and (d) by launching an internal sales force initiative. Within twelve months, Parachute regained its lost share, thus limiting HUL’s growth. Despite several relaunches, Nihar failed against Parachute. Eventually, HUL dropped the brand Nihar off its power brand list before selling it off to Marico in 2006. Since then, Parachute has been the undisputed leader in the coconut oil category. This leadership has ensured that when one visits the hair oil section in a retail store, about 80 per cent of the shelves are occupied by Marico-branded hair oil.

Cultural imperialism is often at its apex in the academy. As a result of the stubborn influence of positivism, knowledge claims within the dominant (academic) culture continue to be regarded as value free, as we consider at length in Chapter 3. An instructive example of this is Wilcomb Washburn's “Distinguishing History from Moral Philosophy and Public Advocacy,” in Calvin Martin (ed.), The American Indian and the Problem of History (New York: Oxford University Press, 1987). A past president of the American Society for Ethnohistory, Washburn is particularly upset about “the process of using history to promote non-historical causes.” He reacts with consternation to the call for historians to “form alliances with non-scholarly groups organized for action to solve specified societal problems,” which he associates with “leftist academics” and “Indian activists.”(p. 95)     Washburn offers himself as an example of an historian committed to what one is temptedto call a Great White Truth, a Truth properly cleansed of all values:

FEELING IT It’s useful to think about how emotional feelings emerge in consciousness by way of analogy with the way the flavor of a soup is the product of its ingredients.92 For example, salt, pepper, garlic, and water are common ingredients that go into a chicken soup. The amount of salt and pepper added can intensify the taste of the soup without radically changing its nature. You can add other ingredients, like celery, green peppers, and parsley, and have a variant of a chicken soup. Add roux and it becomes gumbo, whereas curry paste pushes it in a different direction. Substitute shrimp for chicken, and the character again changes. None of these individual items are soup ingredients per se: They are things that exist independent of soup and that would exist if a soup had never been made. The idea that emotions are psychologically constructed states is related to Claude Levi-Strauss’s notion of “bricolage.”93 This is the French word referring to something put together (constructed) from items that happen to be available. Levi-Strauss emphasized the importance of the individual, the “bricoleur,” and his social context, in the construction process. Building on this idea, Shirley Prendergast and Simon Forrest note that “maybe persons, objects, contexts, the sequence and fabric of everyday life are the medium through which emotions come into being, day to day, a kind of emotional bricolage.”94 In the brain, working memory can be thought of as the “bricoleur,” and the content of emotional consciousness resulting from the construction process as the bricolage. Similarly, fear, anxiety, and other emotions arise from intrinsically nonemotional ingredients, things that exist in the brain for other reasons but that create feelings when they coalesce in consciousness. The pot in which the ingredients of conscious feelings are cooked is working memory (Figure 8.9). Different ingredients, or varying amounts of the same ingredients, account for differences between fear and anxiety, and for variations within each category. Although my soup analogy is new, I’ve been promoting the basic idea that conscious feelings are assembled from nonemotional ingredients for quite some time.95

What I find particularly hypocritical and dishonest is the suggestion that secularism is synonym for “doubt” and “tolerance”, as opposed to the certainty and intolerance of religion. Since the French Revolution, secularism, when translated into social or political action, has hardly been a synonym for tolerance and scepticism, but has been instead unfailingly characterised by a presumption to occupy the moral high ground which entitles to deal out moral judgments. This self-righteousness has often extended to a point that its proponents have not hesitated to execute those who dare to dissent from the new received orthodoxy, with an unwavering certainty that they are fulfilling the momentous mission of promoting social and moral progress. It is perhaps worth reminding that communism – an ideological monster responsible for, within just a few short decades, mass murders on a scale previously unprecedented in human history – is a political manifestation of the idea of a secular society. Marxist communist ideologies are intrinsically linked to the notion of a state sponsored, and enforced, secularism. 3 Communism has never struck me as particularly tolerant or imbued with scepticism. It is indeed a shame that the ruthless dictators of state atheism – such as Stalin, Mao and Pol Pot - before butchering tens of millions of people, did not doubt for an instant of doing the right thing.

This is what the American flag symbolizes: the fight for democracy against those who seek to limit or eliminate it. That’s why we can simultaneously salute the flag to acknowledge the fight for democracy and then “take a knee” to protest the forces within our own country who refuse to respect the power and dignity of all Americans. In fact, it has been America’s written policy to promote democracy and justice throughout the globe. Or it used to be. Trump changed that as well. Trump removed the words “promoting justice and democracy” from the State Department mission statement in 2017. In response, Republican Elliott Abrams, deputy national security advisor for Global Democracy Strategy under George W. Bush, remarked, “We used to want a just and democratic world, and now apparently we don’t.”9

While chapter 2 asks how one-dimensional discourses of queerness underpin liberal capitalism, chapter 3 attends to how those discourses undergirded transformations within US cities. More specifically, this chapter examines how the mainstreaming of queerness and the closeting of race have promoted the development of neoliberal urban space. This version of neoliberalization involves the use of queerness as an alibi for an economic and racial cleansing of disfranchised neighborhoods, a move that requires the ideological separation of sexuality from other struggles. Indeed, if single-issue politics have worked to deradicalize homosexuality and separate it from issues of racial, gender, and class justice, then the neoliberal city is the embodiment of that deradicalization. As a result, the chapter looks at gentrifying practices in metropolitan areas as an instance in which queerness helps to define hipness, a hipness that is established by spatially dislocating working-class communities and people of color.

Selfishness has as much value as the physiological value of him who possesses it. Each individual represents the whole course of Evolution, and he is not, as morals teach, something that begins at his birth. If he re present the ascent of the line of mankind, his value is, in fact, very great; and the concern about his maintenance and the promoting of his growth may even be extreme. (It is the concern about the promise of the future in him which gives the well-constituted individual such an extraordinary right to egoism.) If he represent descending development, decay, chronic sickening, he has little worth: and the greatest fairness would have him take as little room, strength, and sunshine as possible from the well-constituted. In this case society's duty is to suppress egoism (for the latter may sometimes manifest itself in an absurd, morbid, and seditious manner): whether it be a question of the decline and pining away of single individuals or of whole classes of mankind. A morality and a religion of "love," the curbing of the self-affirming spirit, and a doctrine encouraging patience, resignation, helpfulness, and co-operation in word and deed may be of the highest value within the confines of such classes, even in the eyes of their rulers: for it restrains the feelings of rivalry, of resentment, and of envy, feelings which are only too natural in the bungled and the botched, and it even deifies them under the ideal of humility, of obedience, of slave-life, of being ruled, of poverty, of illness, and of lowliness. This explains why the ruling classes (or races) and individuals of all ages have always upheld the cult of unselfishness, the gospel of the lowly and of "God on the Cross".

Prince Arjuna, though born into the warrior estate, was at heart a peace-loving man. When the two colossal armies lined up on opposite sides, he began to have serious doubts about his task. It was not so much personal fear of death that swayed his heart but, rather, acute moral qualms. Has anyone the right, he wondered, to use force in order to promote the larger good? His dilemma was greatly aggravated by the fact that among those whom he was supposed to fight—maim and possibly kill—were kinsmen and revered teachers. Arjuna’s duty as a warrior was clear enough; he had to fight. But the moment he contemplated the larger implications of this action, he was terrified to abide by his decision to reconquer his lost kingdom. Arjuna’s attitude is typical of human life itself. We are all the time engaged in decision-making or in decision-avoidance. The more consciously we live, the more we realize that life is really an incessant stream of potential decisions. Arjuna, as we know, did fight his war and also emerged victorious. But first he had to learn an important spiritual lesson. Lord Krishna, who acted as his charioteer, convinced the prince that his whole confusion was the result of a faulty perspective. The God-man demonstrated to the prince that the problem that caused him such anxiety was a problem conjured up by the ego. It had no existence apart from the ego. The divine teacher made Arjuna understand that we can never transcend our circumstances merely by closing our eyes, by avoiding action, by dropping out. Even avoidance is an action, which will have its inevitable repercussions since avoidance is rooted in the ego. What Lord Krishna recommended instead was a cognitive shift, a new view of the whole matter: away from the delimiting, anxious ego and toward the boundless Self. All action must be sacrifice, he explained. We must not hold on to any conventional ego-derived scheme. Only when we abandon the delusion that we, as ego-personalities, are the ultimate initiators of actions can we have knowledge of what is truly right and good. That is to say, when we discover the “witness,” the transcendental Self, we realize that life unfolds spontaneously and mysteriously, and that the ego is merely one of the countless forms arising within the flux of life. For the Hindu authorities, the general deterioration of spirituality and the decline of humanity’s psychological health in no way precludes the possibility of spiritual aspiration and success. It is nowhere denied that contemporary humanity, feeble as it may be in comparison to its ancestors, can swim against the stream. On the contrary, all spiritual teachings affirm that we must do our utmost to cultivate spiritual values in the midst of the great darkness surrounding us.

BRODEN GIAMBRONE: The struggle for marriage equality affects all LGBT people … However, that said, it is clear that across the globe the marriage equality movement has monopolised the discussion on LGBT rights and often distilled it to marriage as the defining feature of the movement. In many countries, these movements are led by privileged gay men and lesbians who promote it as the last vestige of inequality. This is mirrored back to us in the quote from US VP Joe Biden, ‘[marriage equality] It’s the civil rights of our day. It’s the issue of our day.’ Or the quote by Tánaiste Eamon Gilmore, ‘[Gay marriage] is the civil rights issue of our generation.’ When marriage equality is positioned as the last stronghold of inequality and the great leveller of the rights of LGBT people in society, there is a failure to acknowledge other significant issues within the LGBT community … From my point of view, marriage equality is an undeniably pressing issue for the LGBT community and a fundamental right that we must all get behind in achieving. However, it is not the defining civil rights issue of our time. It is one of many that we face as a society that must be fought for and won. By positioning marriage equality as the last vestige of LGBT inequality we run the risk of depoliticisation of the LGBT community once it’s been achieved. As in, we’ve won, we’re done, let’s go home. It’s clear that the trans community must stand with the LGB community on this issue but there must be a recognition that trans rights are also human rights and must be supported, promoted and financed. Marriage equality should be seen as part of a struggle on many fronts and not the sum total of what we need to be free and equal.

There simply are no truly independent sources of research in the US. Industry funding has extended its reach into every sector, from medical journals that present and interpret the research to universities and contract research entities that conduct the research to patient advocacy organizations that promote various treatments to medical education for doctors to the agencies that are supposed to protect the public interest—including the Centers for Disease Control and Prevention, the National Institutes of Health, and, of course, the FDA.

Within an authentic education framework, learners’ individual psychological and neurological characteristics (akin to social-emotional learning aspects) are given consideration and accepted/honoured as they are, promoting inclusive practices. For example, emotional and other high sensitivities commonly found in gifted and creative personnel are not treated as constraints, maladjustments, or something antisocial; rather, they are considered as enriching a neurodiverse society to operate in a more balanced manner. All learners, including those with high developmental potential, get conducive environments to reach higher levels of development, similar to the self-actualised/self-transcended state. An authentic education system sends learners through a lasting deep learning and/or critical thinking experience, which human brains are capable of under conducive teaching-learning environments; human brains are treated as parallel processors that are capable of dealing with multiple inputs and solving complex problems, unlike machines or computers that are good at executing routine steps in reaching specific answers at very high speeds. In effect, in an authentic learning environment, most parts of a human brain (a.k.a. whole brain) including the right hemisphere, are stimulated using appropriate instructions and activities; this contrasts from mainly addressing the left hemisphere in a traditional environment.

I realized it's impossible to compete against American brands when I am blocked from using the same apps and markets. And yet I did have many American users buying from me. I was simply within a huge disadvantage when compared to American users. That's why I write that this idea of "you can do whatever you want" that many motivational speakers promote is a big lie. It really depends on your geographic location. You will not see anyone else saying the same, because either they don't know or they lie to you. But the people who want to believe the lies, choose to lie to themselves, and these too are many. They watch YouTube videos and Instagram influencers living luxurious lives and never question themselves about these things or why they are American and Chinese. In many cases they don't even know the so-called models going to Dubai are high class prostitutes.

New educational options produced by market-driven policies offer (and promote) a selective and high-cost form of inclusion that sorts out those students who can fit within the narrow parameters of being a student informed by ableism and racism from those students who cannot. These latter students are further marginalized

Nothing has the same meaning any more once it has been confronted not with its unfinished form, but with its accomplished or even excessive form. We are no longer fighting the spectre of alienation, but that of ultra-reality. We are no longer fighting our shadows, but transparency. And every step in technological progress, every advance in information and communications, brings us closer to that inescapable transparency. All the signs have been reversed as a result of this precession of the end, this irruption of the final term at the very heart of things and their unfolding. The same acts, the same thoughts and the same hopes which brought us nearer to that finality we so longed for now take us away from it, since it is behind us. Similarly, everything changes meaning once the movement of History crosses this fatal demarcation line: the same events have different meanings depending on whether they take place in a history that is being made or in a history being unmade. It's the same with the curve of History as it is with the trajectory of reality. It is the upward movement which gives them force of reality. On the downward curve -- or because the movement is simply continuing as a result of its own inertia -- everything is caught in a different refraction space, as in a gravity alternator. In that new space, as in Alice's looking-glass space, words and effects are stood on their head, and every movement impedes every other. The balance which, by the force of the negative, governed our world has been upset. Events, discourses, subjects or objects exist only within the magnetic field of value, which only exists as a result of the tension between two poles: good or evil, true or false, masculine or feminine. It is these values, now depolarized, which are beginning to spin in the undifferentiated field of reality. And objects, too, are beginning to spin in the undifferentiated field of value. All there is now is a circular form of switching or substitution between disconnected and erratic values. Everything which stood in a fixed relation of opposition is losing its meaning by becoming indistinguishable from its opposite as a result of the upsurge of a reality which is absorbing all differences and conflating opposing terms by promoting them all unreservedly.

Whether the individuals are members of the Eisenhower Generation or the Baby Boomers, The Villages produces a culture of individual and collective youthfulness, but one paradoxically without youth. Youthfulness in these terms is not only produced through communal activities but also through the repair, development, and enhancement of the individual body itself. The programming of the strip hospital complex supports what might be termed as 'cyborgian' ambitions of the residents with respect to a broad range of treatments and products, from the biochemical and the biomechanical, to the bio-cosmetic and the psychochemical. Blechman's documentation of the 'Don Juan' of the villages, Mr. Midnight, resonates with this notion of posthuman subjecthood: 'I have to pick up my Viagra,' he says, and soon returns with a brown package. 'It's not that I need it, mind you. It's an enhancement, like whipped cream and nuts on a sundae. If it's a special night, I might take 100 milligrams.' Other 'enhancements' include the over-the-counter canned oxygen product Big Ox Power Oxygen reportedly used by residents to speed hangover recovery. These forms of experimental subjectivity and collectivity produce unforeseen effects: Doctors said sexually transmitted diseases among senior citizens are running rampant at a popular Central Florida retirement community, according to a Local 6 News report. A gynaecologist at The Villages community near Orlando, Fla., said she treats more cases of herpes and the human papilloma virus in the retirement community than she did in the city of Miami. According to the news report, local doctors attributed this predicament to the ready availability of Viagra within the community, a lack of sexual education, and the non-risk of pregnancy within the age group. It will be suggested here, however, that the broader spatiotemporal construction of The Villages, including golf carts and golf cart infrastructure, downtown public settings, and happy hours, further contribute to the social milieu that promotes enhanced intimacy as well as sexual activity.

It is better for Russia or Ukraine because they know who their enemies are and who they are fighting . Us we don’t know who our enemies are , but they keep on fighting us from within. They are using our people. They are using our resources. They are using our intelligence’s. They are using our media. They are using our platform. They are using our parliament. They are using our constitution. They are using our buildings. They are using our court. They had infiltrated us. We had been compromised. They are within us. They are now one of our own. our NGO’s, our foundations, our political parties, our Media houses , our journalists , our institutions, our politicians, and our analysts. That is why we have internal wars that never ends but results into factions and sabotaging. These Internal battles are started by these agents of destruction. These hired guns or spies within us. There are there to break the system, cause confusion, dysfunction, destabilization, chaos ,spread propaganda and to promote divisive politics. They are there to poison the minds of our people. Our enemies are next to us. We see them and great them everyday. While they are plotting against us . Judas Iscariot is not the only one to sell his friend and he won’t be the last.

If the school represents the free competition of all producers as the most effectual means for promoting the prosperity of the human race, it is quite right from the point of view which it assumes. On the hypothesis of a universal union, every restriction on the honest exchange of goods between various countries seems unreasonable and injurious. But so long as other nations subordinate the interests of the human race as a whole to their national interests, it is folly to speak of free competition among the individuals of various nations! The arguments of the school in favour of free competition are thus only applicable to the exchange between those who belong to one and the same nation. Every great nation, therefore, must endeavour to form an aggregate within itself, which will enter into commercial intercourse with other similar ageregates so far only as that intercourse is suitable to the interests of its own special community. These interests of the community are, however, infinitely different from the private interests of all the separate individuals of the nation, if each individual is to be regarded as existing for himself alone and not in the character of a member of the national community, if we regard (as Smith and Say do) individuals as mere producers and consumers, not citizens of states or members of nations; for as such, mere individuals do not concern themselves for the prosperity of future generations — they deem it foolish to make certain and present sacrifices in order to endeavour to obtain a benefit which is as yet uncertain and lying in the vast field of the future (if even it possess any value at all); they care but little for the continuance of the nation — they would expose the ships of their merchants to become the prey of every bold pirate — they trouble themselves but little about the power, the honour, or the glory of the nation, at the most they can persuade themselves io make some material sacrifices for the education of their children, and to give them the opportunity of learning a trade, provided always that after the lapse of a few years the learners are placed in a position to earn to earn their own bread.

Influence. How do people get support for critical initiatives? Is it more important to have the support of a patron within the senior team, or affirmation from your peers and direct reports that your idea is a good one? Meetings. Are meetings filled with dialogue on hard issues, or are they simply forums for publicly ratifying agreements that have been reached in private? Execution. When it comes time to get things done, which matters more—a deep understanding of processes or knowing the right people? Conflict. Can people talk openly about difficult issues without fear of retribution? Or do they avoid conflict—or, even worse, push it to lower levels, where it can wreak havoc? Recognition. Does the company promote stars, rewarding those who visibly and vocally drive business initiatives? Or does it encourage team players, rewarding those who lead authoritatively but quietly and collaboratively? Ends versus means. Are there any restrictions on how you achieve results? Does the organization have a well-defined, well-communicated set of values that is reinforced through positive and negative incentives?

Everyone should avoid familiarity or friendship with anyone suspected of belonging to Masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. — Pope Leo XIII, Custodi di quella fede

Conway Zirkle and the Persistence of "Marxian Biology" in the Western Social Sciences" by J.W. Jamieson There can be no doubt that the influence of those who oppose the application of the findings of biological and genetic research to the understanding of human social behavior was greatly enhanced by the temporary fashion for "Social Darwinism" at the turn of the century, with its erroneous emphasis upon individual competition in evolution to the exclusion of group competition. Social Darwinists did not see that cooperation within the group enhanced the competitiveness of the group in its struggle for survival against other groups - and that altruism and loyalty were powerful forces for the survival of the group, race or lineage. The fact that altruism has survival value, when practiced in favor of members of the altruist's own gene pool, was not apparent to the Social Darwinists, who did not fully realize that from the evolutionary point of view it is the gene pool, the race or lineage which is important, not the individual per se. This defect in primitive Social Darwinists thinking made it easier for Marxian social philosophers to downplay the significance of biological forces to the human social system and to promote instead their own distorted concepts of direct genetic subordination to environmental forces.

Under the model of original monotheism we can draw three basic inferences. Figure 1.4. Decay of religions First, there is one decisive change—the move away from monotheism. This change has to be seen as a falling away, perhaps best understood as decay or corruption. Human beings turn away from God to something else: other gods, spirits, nature, even themselves. Apparently the God of the sky seemed too remote. In times of personal crises—a sick child, crop failure, marital problems—people believed that they needed more immediate help. Invoking the aid of fetishes or spirits seemed more potent. Thus God receded behind other spiritual powers. In biblical terms people worshiped the creation instead of the Creator. Second, there is no clear pattern in which this departure typically takes place. Monotheism could turn into henotheism, polytheism or animism. But one thing is certain: as monotheism was left behind, ritual and magic increased. This is not to say these elements do not occur within a fairly stable monotheistic context (of course they do!). However, once human beings abandon faith in one almighty, all-knowing God, the role that they play in attempting to find their own way in a world apparently dominated by spiritual forces becomes far more central, leading to an increase in spiritual manipulation techniques, such as magic and ritual. Third, once monotheism is abandoned, change usually continues to occur. Again, there is no mandatory sequence in which things rearrange themselves, but an increase in ritual and magic is most likely to be a part of it. Every once in a while throughout history, reform movements have called a culture back to a renewed awareness of God. Zoroastrianism and Islam are clear examples of such events. When they happen, even though there may be initial enthusiasm, chances are that there will also be an increase in tension between the idealists who are promoting the return to monotheism and those who do not feel free to give up their traditional faiths. This phenomenon may give rise to a serious tension between the ideal version of the religion and how its adherents actually practice it (they usually cling to rituals and veneration of spirits). In contrast to the neat pyramid associated with the evolutionary view (fig. 1.1), monotheism carries the liability of a tendency toward magic and ritual (fig. 1.3).

Policies and control processes became so foundational to our work that those who were great at coloring within the lines were promoted, while many creative mavericks felt stifled and went to work elsewhere. I was sorry to see them go, but I believed that this was what happens when a company grows up. Then two things occurred. The first is that we failed to innovate quickly. We had become increasingly efficient and decreasingly creative. In order to grow we had to purchase other companies that did have innovative products. That led to more business complexity, which in turn led to more rules and process. The second is that the market shifted from C++ to Java. To survive, we needed to change. But we had selected and conditioned our employees to follow process, not to think freshly or shift fast. We were unable to adapt and, in 1997, ended up selling the company to our largest competitor.

Before the LOVE YOURSELF結 ‘Answer’ album, BTS would share the variety of promotional content the company had prepared for the new album, according to a detailed plan. Big Hit Entertainment’s intentions were clear within all of BTS’s activities—from the comeback trailer released first of all, to the stage direction at the end of year music award ceremonies—and these intentions were conveyed to ARMY and other music consumers.

But this inner battle—as Martin Luther King Jr. would later call the Civil War between the “North” and “South” of our souls—rings true to any person with a shred of self-awareness. We have competing parts within us, and what matters in life is which side we choose to turn ourselves over to. One must design one’s life, Posidonius said, “to live contemplating the truth and order of the universe and promoting it as much as possible, being led in no respect by the irrational part of the soul.

IN 1971, as the Vietnam War was heading into its sixteenth year, congressmen Robert Steele from Connecticut and Morgan Murphy from Illinois made a discovery that stunned the American public. While visiting the troops, they had learned that over 15 percent of U.S. soldiers stationed there were heroin addicts. Follow-up research revealed that 35 percent of service members in Vietnam had tried heroin and as many as 20 percent were addicted—the problem was even worse than they had initially thought. The discovery led to a flurry of activity in Washington, including the creation of the Special Action Office of Drug Abuse Prevention under President Nixon to promote prevention and rehabilitation and to track addicted service members when they returned home. Lee Robins was one of the researchers in charge. In a finding that completely upended the accepted beliefs about addiction, Robins found that when soldiers who had been heroin users returned home, only 5 percent of them became re-addicted within a year, and just 12 percent relapsed within three years. In other words, approximately nine out of ten soldiers who used heroin in Vietnam eliminated their addiction nearly overnight. This finding contradicted the prevailing view at the time, which considered heroin addiction to be a permanent and irreversible condition. Instead, Robins revealed that addictions could spontaneously dissolve if there was a radical change in the environment. In Vietnam, soldiers spent all day surrounded by cues triggering heroin use: it was easy to access, they were engulfed by the constant stress of war, they built friendships with fellow soldiers who were also heroin users, and they were thousands of miles from home. Once a soldier returned to the United States, though, he found himself in an environment devoid of those triggers. When the context changed, so did the habit. Compare this situation to that of a typical drug user. Someone becomes addicted at home or with friends, goes to a clinic to get clean—which is devoid of all the environmental stimuli that prompt their habit—then returns to their old neighborhood with all of their previous cues that caused them to get addicted in the first place. It’s no wonder that usually you see numbers that are the exact opposite of those in the Vietnam study. Typically, 90 percent of heroin users become re-addicted once they return home from rehab.

One hallmark of a good company is the ability to promote from within,

We are all more than just our bodies, but also our thoughts, emotions, and spirituality, which combine to determine our health.” “Our bodies have a natural wisdom with intrinsic knowledge of how to grow, heal, balance, and regenerate.” “We have the ability to change our own genetic blueprints for ourselves and for our children.” “Your body is more than the sum of its parts; it has an energy, or life force, that goes beyond the mere physical nature of your body or your generation.” “Human health is intricately and inextricably connected to planetary health.” “Water is the life source and most essential component of each cell of your body.” “Learn to live in the moment and tune in to mindful breathing while engaging all of your senses to soak in the universe around you.” “Healthy sleep habits will help you learn faster, get stronger and more fit, and protect yourself from diseases.” “Spiritual awakening is important for the state of consciousness with which you meet the world.” “If you don’t make self-care a priority in your life, you will pay a high price as your health declines.” “Balance is not something you are born with, nor is it something you find. Rather, it is something you must create” “If your body is balanced, your mind will be at peace and your spirit will soar!” “Resilience to injury is not an inborn trait; it must be nurtured and acquired.” “Excessive fear of injury takes away the joy of living.” “Allow nature to nurture a child’s backbone, literally and figuratively.” “Dig deep and find the foundation of your own core to prepare you for all adversity, sustain your health and wellness through all your endeavors, and build the home of your dreams for your mind-body-spirit.” “The shared challenges of despair, hardship, and adversity promote collaboration, and collaboration fortifies the collective consciousness of the international community.” “Learn to live your life from your core, and harness and embrace your unlimited potential for strength, health, and growth.” “Hang loose and fly like a butterfly to withstand all the perturbations and punches life brings your way.” “Get back in touch with your primitive animal spirit and pop some pandiculation into your day” “Cultivating body awareness will help you stand taller, look slimmer, and find your grace against gravity.” “Exercise, outlook, diet, and lifestyle choices actually change the way your DNA is expressed within your body to help you avoid injury, fight disease, and thrive.” “When you substitute negative beliefs with positive ones, you will begin to notice positive results.” “Find what floats your boat and enjoy the journey!” “Do not fear the storm, for you will learn to sail your ship through wind and wave.

Identifying Cultural Norms The following domains are areas in which cultural norms may vary significantly from company to company. Transitioning leaders should use this checklist to help them figure out how things really work in the organizations they’re joining. Influence. How do people get support for critical initiatives? Is it more important to have the support of a patron within the senior team, or affirmation from your peers and direct reports that your idea is a good one? Meetings. Are meetings filled with dialogue on hard issues, or are they simply forums for publicly ratifying agreements that have been reached in private? Execution. When it comes time to get things done, which matters more—a deep understanding of processes or knowing the right people? Conflict. Can people talk openly about difficult issues without fear of retribution? Or do they avoid conflict—or, even worse, push it to lower levels, where it can wreak havoc? Recognition. Does the company promote stars, rewarding those who visibly and vocally drive business initiatives? Or does it encourage team players, rewarding those who lead authoritatively but quietly and collaboratively? Ends versus means. Are there any restrictions on how you achieve results? Does the organization have a well-defined, well-communicated set of values that is reinforced through positive and negative incentives?

Video Marketing Strategy for Promoting Business Any marketing strategy should have a clear result. Video marketing is no different. Simply saying you want more views or impressions is fine, but it doesn't really measure how successful a video is or how you're going to get it. The first thing you need to consider when setting goals for your video marketing strategy is whether your video idea is on-brand. If you've established a brand of being calm and meditative, you don't want to make a video that's suddenly quirky and quirky. This will immediately drive people away from your brand and cause them to not trust what you say, even if your next video is back in form. Any goal that you set for yourself should be specific and attainable within a given time frame. You don't want to set a vague goal and then burn out within a week. Another thing to consider is who your target audience will be. If you're already creating written content, such as blogs, newsletters, and so on, you should have a pretty good idea of ​​who that is already. If you're just starting out, take some time and see who you want to consume your content. If you're still not sure what type of video marketing material you want to create, or if you're not sure whether you want to create your own video, we're at a marketing agency in Utah to help you. Contact us here to schedule a consultation so we can help you create a video marketing plan that will appeal to your target audience.

As early as November 1966, the Red Guard Corps of Beijing Normal University had set their sights on the Confucian ancestral home in Qufu County in Shandong Province. Invoking the language of the May Fourth movement, they proceeded to Qufu, where they established themselves as the Revolutionary Rebel Liaison State to Annihilate the Old Curiosity Shop of Confucius. Within the month they had totally destroyed the Temple of Confucius, the Kong Family Mansion, the Cemetery of Confucius (including the Master’s grave), and all the statues, steles, and relics in the area... In January 1967 another Red Guard unit editorialized in the People’s Daily: To struggle against Confucius, the feudal mummy, and thoroughly eradicate . . . reactionary Confucianism is one of our important tasks in the Great Cultural Revolution. And then, to make their point, they went on a nationwide rampage, destroying temples, statues, historical landmarks, texts, and anything at all to do with the ancient Sage... The Cultural Revolution came to an end with Mao’s death in 1976. In 1978 Deng Xiaoping (1904–97) became China’s paramount leader, setting China on a course of economic and political reform, and effectively bringing an end to the Maoist ideal of class conflict and perpetual revolution. Since 2000, the leadership in Beijing, eager to advance economic prosperity and promote social stability, has talked not of the need for class conflict but of the goal of achieving a “harmonious society,” citing approvingly the passage from the Analects, “harmony is something to be cherished” (1.12). The Confucius compound in Qufu has been renovated and is now the site of annual celebrations of Confucius’s birthday in late September. In recent years, colleges and universities throughout the country—Beijing University, Qufu Normal University, Renmin University, Shaanxi Normal University, and Shandong University, to name a few—have established Confucian study and research centers. And, in the opening ceremonies of the 2008 Olympics, the Beijing Olympic Committee welcomed guests from around the world to Beijing with salutations from the Analects, “Is it not a joy to have friends come from afar?” and “Within the fours seas all men are brothers,” not with sayings from Mao’s Little Red Book. Tellingly, when the Chinese government began funding centers to support the study of the Chinese language and culture in foreign schools and universities around the globe in 2004—a move interpreted as an ef f ort to expand China’s “soft power”—it chose to name these centers Confucius Institutes... The failure of Marxism-Leninism has created an ideological vacuum, prompting people to seek new ways of understanding society and new sources of spiritual inspiration. The endemic culture of greed and corruption—spawned by the economic reforms and the celebration of wealth accompanying them—has given rise to a search for a set of values that will address these social ills. And, crucially, rising nationalist sentiments have fueled a desire to fi nd meaning within the native tradition—and to of f set the malignant ef f ects of Western decadence and materialism. Confucius has thus played a variety of roles in China’s twentieth and twenty-first centuries. At times praised, at times vilified, he has been both good guy and bad guy. Yet whether good or bad, he has always been somewhere on the stage. These days Confucius appears to be gaining favor again, in official circles and among the people. But what the future holds for him and his teachings is difficult to predict. All we can say with any certainty is that Confucius will continue to matter.

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But the idea that features of our personality may contribute to the onset of pathology is anathema to many. In her still-influential 1978 essay “Illness as Metaphor,” the late filmmaker, activist, and brilliant woman of letters Susan Sontag—then a forty-five-year-old cancer survivor—flatly and forcefully rejected the possibility that ill health might signify anything beyond bodily calamity. “Theories that diseases are caused by mental states . . . are always an index of how much is not understood about the physical terrain of a disease,” she wrote.[1] To assert that emotions contribute to disease was, for her, to promote “punitive or sentimental fantasies,” to traffic in “lurid metaphors” and their “trappings.” She found this view especially distasteful because she perceived it as a way of blaming the patient. “I decided that I was not going to be culpabilized.”[2] Sontag’s acerbic rejection of the mind-body connection resonated not only in intellectual circles but also in some of the most hallowed centers of medical thinking. A few years later, the New England Journal of Medicine’s future first woman editor, Dr. Marcia Angell, cited it approvingly, deriding as “folklore” the idea that “mental state is a factor in the causing and curing of specific diseases,” a “myth” for which the evidence is at best “anecdotal.” Like Sontag, Dr. Angell espied in this line of thinking an insidious patient-blaming tendency: “At a time when patients are already burdened by disease, they should not be further burdened by having to accept responsibility for the outcome.”[3] I agree wholeheartedly that no one, ever, ought to be made to feel guilty for whatever transpires with or within their body, whether that guilt arises from the self or is imposed from without. As I stated earlier, blame is inappropriate, unmerited, and cruel; it is also unscientific. But we have to take care not to fall into an easy fallacy. Asserting that features of the personality contribute to the onset of illness, and more generally perceiving connections between traits, emotions, developmental histories, and disease is not to lay blame. It is to understand the bigger picture for the purposes of prevention and healing—and ultimately for the sake of self-acceptance and self-forgiveness. My intent in reframing Sontag’s perspective, then, is to offer a more helpful view. I empathize with her apprehension about being blamed for becoming ill, even as I see her refutation of the mind-body confluence as misguided and scientifically untenable. A clear and honest look at the biographical factors that can disrupt our biological well-being helps us respond intelligently and effectively to illness—or preferably, to mitigate the risks in the first place. This is as true for individuals as for society.

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The Modus Operandi of THE REGULUS CONCLAVE as spelled out in 1853! “We hold such and such opinions upon one point only; and that one point is, mutual interest, and under that; 1st, that we can govern this nation; 2d, that to govern it, we must, subvert its institutions; and, 3d, subvert them we will! It is our interest; this is our only bond. Capital must have expansion. This hybrid republicanism saps the power of our great agent by its obstinate competition. We must demoralize the republic. We must make public virtue a by-word and a mockery, and private infamy to be honor. Beginning with the people, through our agents, we shall corrupt the State. “We must pamper superstition, and pension energetic fanaticism—as on ’Change we degrade commercial honor, and make success the idol. We may fairly and reasonably calculate, that within a succeeding generation, even our theoretical schemes of republican subversion may be accomplished, and upon its ruins be erected that noble Oligarchy of caste and wealth for which we all conspire, as affording the only true protection to capital. “Beside these general views, we may in a thousand other ways apply our combined capital to immediate advantage. We may buy up, through our agents, claims upon litigated estates, upon confiscated bonds, mortgages upon embarrassed property, land-claims, Government contracts, that have fallen into weak hands, and all those floating operations, constantly within hail, in which ready-money is eagerly grasped as the equivalent for enormous prospective gains. “In addition, through our monopoly of the manufacturing interest, by a rigorous and impartial system of discipline, we shall soon be able to fill the masses of operators and producers with such distrust of each other, and fear of us, as to disintegrate their radical combinations, and bring them to our feet. Governing on ’Change, we rule in politics; governing in politics, we are the despots in trade; ruling in trade, we subjugate production; production conquered, we domineer over labor. This is the common-sense view of our interests—of the interests of capital, which we represent. In the promotion of this object, we appoint and pension our secret agents, who are everywhere on the lookout for our interests. We arrange correspondence, in cipher, throughout the civilized world; we pension our editors and our reporters; we bribe our legislators, and, last of all, we establish and pay our secret police, local, and travelling, whose business it is, not alone to report to us the conduct of agents already employed, but to find and report to us others, who may be useful in such capacity. “We punish treachery by death!” (from YIEGER'S CABINET or SPIRITUAL VAMPIRISM, published 1853)

The primary reason that I’m not a representative of specific groups or schools of thought is that that choice gives me the freedom to look at these groups and thoughts from the inside and the outside. I’m trying to be honest in that role—what really works here and what does not? That is, I have nothing to sell or win by any given position. I’m promoting a similar process for any person I interact with in my work, including toward me. Investment in a given idea or group tends to immediately shut down options for perception, and then choice. Prejudice, bigotry and arrogance breed from that. One is forced to think a certain way to stay within the group or thought, and then to defend against apparent opposition. This constructs and feeds the kinds of adamant separation and conflict we see so many manifestations of on every level. In many cases, it’s also the cause of deep internal conflict in most individuals, yet it isn’t really addressed.

Maybe Christ was promoting Buddhism, maybe Buddha wasn’t a prophet, maybe the Quran is older than its Prophet, and maybe we shouldn’t spend another two thousand years living a lie, just because we fear the truth and the darkness it reveals within us.

The payments system is the heart of the financial services industry, and most people who work in banking are engaged in servicing payments. But this activity commands both low priority and low prestige within the industry. Competition between firms generally promotes innovation and change, but a bank can gain very little competitive advantage by improving its payment systems, since the customer experience is the result more of the efficiency of the system as a whole than of the efficiency of any individual bank. Incentives to speed payments are weak. Incrementally developed over several decades, the internal systems of most banks creak: it is easier, and implies less chance of short-term disruption, to add bits to what already exists than to engage in basic redesign. The interests of the leaders of the industry have been elsewhere, and banks have tended to see new technology as a means of reducing costs rather than as an opportunity to serve consumer needs more effectively. Although the USA is a global centre for financial innovation in wholesale financial markets, it is a laggard in innovation in retail banking, and while Britain scores higher, it does not score much higher. Martin Taylor, former chief executive of Barclays (who resigned in 1998, when he could not stop the rise of the trading culture at the bank), described the state of payment systems in this way: ‘the systems architecture at the typical big bank, especially if it has grown through merger and acquisition, has departed from the Palladian villa envisaged by its original designers and morphed into a gothic house of horrors, full of turrets, broken glass and uneven paving.

ASEAN itself became the hub for dialogue and communication between the aforementioned countries. All three countries — China, the Russian Federation and the United States — have had the “comfort level” to allow ASEAN to take the lead in promoting a cooperative framework in the region.

Les salons—prestigious social gatherings of prominent, intellectually minded people—were rooted in Italy’s salones, smartly appointed rooms within Roman palazzi with suitably dazzling façades. Seventeenth and eighteenth-century France, however, deserves credit for building the cultural cachet of this pleasurable way to pass the day. In salons equally luxueux, as the French would say, Parisian men and women from the literary establishment, along with philosophers and luminaries from the worlds of art, music and politics, would frequently meet to discuss the latest news, exchange ideas and gossip, all at the invitation of refined, wealthy women known as salonnières. In their key role, hosts chose an eclectic mix of guests with care, and then ideally served as moderators, selecting topics that would generate conversation if not spirited debates. To date, though, even historians cannot agree as to what was, and what was not, considered appropriate to talk about. Yet, they do concur that women were the cornerstones of les salons, funneling fresh social and political ideas into a nation where men dominated public life, held bias against women and until 1944 denied women the right to vote. Among the distinguished seventeenth-century salonnières—with set parameters that she expected guests to follow—was French society hostess Catherine de Vivonne, the marquise de Rambouillet (1588–1665), known as Madame de Rambouillet. A century later, Marie Thérèse Rodet Geoffrin (1699–1777) would host twice weekly many of the most influential philosophes (avant-garde intellectuals) and encyclopédistes (writers) in her elegant Parisian townhouse on the now luxury-laden, boutique-lined rue du Faubourg Saint-Honoré. As a leading figure of the French Enlightenment—the movement that promoted liberty and equality, strongly influencing our own notions about human rights and the role of government—her growing importance earned her international recognition.

While the A is most closely associated with dreaming up the ‘vision thing’, and can often be heard humming the company song, the C’s active embrace imbues the vision with credibility. The C is a galvaniser more than a cheerleader. Through their deeds Cs create trust in the organisation’s purpose and reduce friction in its ecosystem of relationships. One symbolic act by the C can establish integrity, foster confidence and promote a movement within and without the organisation.

A general ban on corrupt action does not unduly intrude on the President’s responsibility to “take Care that the Laws be faithfully executed.” U.S. CONST. ART II, §§ 3.1090 To the contrary, the concept of “faithful execution” connotes the use of power in the interest of the public, not in the office holder’s personal interests. See 1 Samuel Johnson, A Dictionary of the English Language 763 (1755) (“faithfully” def. 3: “[w]ith strict adherence to duty and allegiance”). And immunizing the President from the generally applicable criminal prohibition against corrupt obstruction of official proceedings would seriously impair Congress’s power to enact laws “to promote objectives within [its] constitutional authority,” Administrator of General Services, 433 U.S. at 425—i.e., protecting the integrity of its own proceedings and the proceedings of Article III courts and grand juries.

While the rules and procedures within the European Union may indeed promote greater efficiency in decision-making — in contrast to ASEAN’s laborious “consensus-based” approach — it may risk eroding a sense of common ownership and participation.

with a fading of the individual’s creative powers there appears a pronounced inclination toward joining a mass movement. Here the connection between the escape from an ineffectual self and a responsiveness to mass movements is very clear. The slipping author, artist, scientist—slipping because of a drying-up of the creative flow within—drifts sooner or later into the camps of ardent patriots, race mongers, uplift promoters and champions of holy causes.

And when God, in answer to their prayers and succeeding their endeavours, delivers, restores, and advances his church, according to his promise, then he is said to answer, and come, and say, Here am I, and to show himself; and they are said to find him, and see him plainly. (Isa. lviii. 9.) "Then shall thou cry, and he shall say, Here I am" (Isa. xlv. 19.) "I said not unto the seed of Jacob, Seek ye me in vain." Chap. xxv. 8, 9.) "The Lord will wipe away the tears from off all faces, and the rebuke of his people shall he take away from off the earth. And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him; we will be glad, and rejoice in his salvation." Together with the next chap." ver. 8, 9. we have waited for thee; "the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early. For when thy judgments are in the earth, the inhabitants of the world will learn righteousness." Isa. lii. 6-8. "Therefore my people shall know my name; therefore they shall know in that day, that I am he that doth speak: behold, it is I. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice, together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion.

The church of medicine has its own saintly patrons, the most prominent being Hypocrites who founded a new religion and its sacred oath and originated a new era of humanity. Then comes Paracelsus, the father of toxicology, who promoted herbal medicine, iatrochemistry and pharmacognosy. Next, Pasteur, the father of vaccines, who, like Moses, shepherded humanity away from the captivity of infectious diseases, led it towards the promised land of health and provided it with the tools for its salvation 8 (Clerc 2004: 7). There is Freud who founded a new sect within medicine— psychoanalysis (Cioffi 1998 [2010]; Rieff 1973) while Watson and Crick revealed to humanity the sacred mystery of life. Among these saints there are also martyrs, like the promoter of jogging Jim Fixx, who died of heart attack while running, or Rosalind Franklin, who died of cancer caused by her exposure to X-ray radiation.

NURTURER: That's what I am. Be patient and create a successful environment. PROTECTOR: Help guard them against themselves and others. CHALLENGER: Help them push through comfort levels. Make them uncomfortable. TEACHER: Help them create within themselves a love of learning and growth. PROMOTER: Put them on a stage. If we lose, it's on me. If we win, they get all the glory. Players First. LASTLY, A FATHER: Give them unconditional love at all times.

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If church leaders are not consistently preaching, promoting, and practicing justice, it will be nearly impossible for laypersons to encourage congregational change from within the body of Christ.

People are not interchangeable. They come from a variety of backgrounds and with a varied set of personalities, strengths, and goals. To be the best manager, you must manage to the person, accounting for each individual’s unique set of characteristics and current challenges. Craft unique roles that amplify each individual’s strengths and motivations. Avoid the Peter principle by promoting people only to roles in which they can succeed. Properly delineate roles and responsibilities using the model of DRI (directly responsible individual). People need coaching to reach their full potential, especially at new roles. Deliberate practice is the most effective way to help people scale new learning curves. Use the consequence-conviction matrix to look for learning opportunities, and use radical candor within one-on-ones to deliver constructive feedback. When trying new things, watch out for common psychological failure modes like impostor syndrome and the Dunning-Kruger effect. Actively define group culture and consistently engage in winning hearts and minds toward your desired culture and associated vision. If you can set people up for success in the right roles and well-defined culture, then you can create the environment for 10x teams to emerge.

As Democratic consultant Patrick Reddy wrote for the Roper Center in 1998: “The 1965 Immigration Reform Act promoted by President Kennedy, drafted by Attorney General Robert Kennedy, and pushed through the Senate by Ted Kennedy has resulted in a wave of immigration from the Third World that should shift the nation in a more liberal direction within a generation. It will go down as the Kennedy family’s greatest gift to the Democratic Party.”14

I hold no interest in the tapestry of politics, culture, or religion. I lack the mental aptitude and intellectual capacity to debate nuances of esoteric philosophy and abstract ethical principles. I cannot repose faith in a national ethos that promotes avariciousness, mediocrity, and hedonism. I find no reassurance and emotional wellbeing in adopting religious piety, which requires acceptance and belief of intangible and empirically unprovable concepts and things. It is foolish to squander an earthly life in pursuit of a perfect afterlife, of which there is no evidence. Nor can I endorse suicide because it accomplishes nothing other than terminating a person’s opportunity to meld meaning out of the starkness of existence. I exert no power over external things and gain nothing from resisting fate. I need to accept fate calmly and dispassionately, make productive use of my modest allotment of time, and not waste the spark of existence. I can discover the object of my earnest pursuit only within the flickering self. I am responsible for my actions, which I can examine and control through rigorous exertion of self-discipline.

Make no mistake: LIBERALS control the Deep State. Writing for National Review a few years back, Fred Fleitz, a retired CIA analyst, wrote how LIBERALS had taken control of our intelligence agencies. According to Fleitz, who is vice president of the Center for Security Policy, a Washington think tank, the Clinton years were like a Petri dish for the politicization of the CIA. “The liberal tilt within the CIA, especially in the Directorate of Intelligence (the analysis office), grew worse during the Clinton years as personnel were hired and promoted to support Clinton-Gore policy objectives,” 2 he wrote. Those policy objectives didn’t seem to include keeping the United States safe from Osama bin Laden.

In a more consistent and sustained way, I think, intellectuals who are close to policy formulation and can control patronage of the kind that gives or withholds jobs, stipends, promotions tend to watch out for individuals who do not toe the line professionally and in the eyes of their superiors gradually come to exude an air of controversy and noncooperation. Understandably of course, if you want a job done—let us say that you and your team have to provide the State Department or Foreign Office with a policy paper on Bosnia by next week—you need to surround yourself with people who are loyal, share the same assumptions, speak the same language. I have always felt that for an intellectual who represents the kinds of things I have been discussing in these lectures, being in that sort of professional position, where you are principally serving and winning rewards from power, is not at all conducive to the exercise of that critical and relatively independent spirit of analysis and judgment that, from my point of view, ought to be the intellectual’s contribution. In other words, the intellectual, properly speaking, is not a functionary or an employee completely given up to the policy goals of a government or a large corporation, or even a guild of likeminded professionals. In such situations the temptations to turn off one’s moral sense, or to think entirely from within the specialty, or to curtail skepticism in favor of conformity are far too great to be trusted. Many intellectuals succumb completely to these temptations, and to some degree all of us do. No one is totally self-supporting, not even the greatest of free spirits.

Children from troubled or dysfunctional families grow up not knowing what is “normal,” healthy or appropriate. Having no other reference point on which to test reality, they think their family and their life, with its inconsistency, its trauma and its pain, is “the way it is.” In fact, when we assume the role of our false self, which troubled families, friendships and work environments tend to promote, we become fixed in this role—we don’t realize there is any other way to be. In recovery, with appropriate supervision and feedback from skilled and safe others, we slowly learn what is healthy and what is appropriate. Other related issues include: being overly-responsible, neglecting our own needs, feelings, boundary issues and shame and low self-esteem.

By early May 1959, it became clear that the Chinese could not stem the tide of refugees, nor would they passively accept that India was offering sanctuary to the Dalai Lama and thousands of Tibetan refugees. It was then that Nehru, for the first time as prime minister, candidly asserted that India had to adhere to its basic values and beliefs “even though the Chinese do not like it.”7 With this assertion, and in the face of China’s virulent anti-Indian rhetoric, Nehru assented to providing accommodation and material relief to the Tibetan refugees who had begun to find their way into India. Within the month, the Indian government had begun to issue “Indian Registration Certificates” to the more than 15,000 Tibetans who had entered the country. By the end of 1962, when the Chinese had effectively sealed the Indo-Tibetan border, no fewer than 80,000 Tibetans had traveled by foot from Tibet, with most of them settling as resident refugees in India.8 China regarded India’s actions in providing asylum for the Dalai Lama and the multitude of refugees who flowed into India in the months and years following the March Uprising as prima facie evidence of India promoting Tibetan independence.

In my condemnation of Christianity I surely hope I do no injustice to a related religion with an even larger number of believers: I allude to Buddhism. Both are to be reckoned among the nihilistic religions—they are both décadence religions—but they are separated from each other in a very remarkable way. For the fact that he is able to compare them at all the critic of Christianity is indebted to the scholars of India.—Buddhism is a hundred times as realistic as Christianity—it is part of its living heritage that it is able to face problems objectively and coolly; it is the product of long centuries of philosophical speculation. The concept, “god,” was already disposed of before it appeared. Buddhism is the only genuinely positive religion to be encountered in history, and this applies even to its epistemology (which is a strict phenomenalism). It does not speak of a “struggle with sin,” but, yielding to reality, of the “struggle with suffering.” Sharply differentiating itself from Christianity, it puts the self-deception that lies in moral concepts behind it; it is, in my phrase, beyond good and evil.—The two physiological facts upon which it grounds itself and upon which it bestows its chief attention are: first, an excessive sensitiveness to sensation, which manifests itself as a refined susceptibility to pain, and secondly, an extraordinary spirituality, a too protracted concern with concepts and logical procedures, under the influence of which the instinct of personality has yielded to a notion of the “impersonal.” (—Both of these states will be familiar to a few of my readers, the objectivists, by experience, as they are to me). These physiological states produced a depression, and Buddha tried to combat it by hygienic measures. Against it he prescribed a life in the open, a life of travel; moderation in eating and a careful selection of foods; caution in the use of intoxicants; the same caution in arousing any of the passions that foster a bilious habit and heat the blood; finally, no worry, either on one’s own account or on account of others. He encourages ideas that make for either quiet contentment or good cheer—he finds means to combat ideas of other sorts. He understands good, the state of goodness, as something which promotes health. Prayer is not included, and neither is asceticism. There is no categorical imperative nor any disciplines, even within the walls of a monastery (—it is always possible to leave—). These things would have been simply means of increasing the excessive sensitiveness above mentioned. For the same reason he does not advocate any conflict with unbelievers; his teaching is antagonistic to nothing so much as to revenge, aversion, ressentiment (—“enmity never brings an end to enmity”: the moving refrain of all Buddhism....) And in all this he was right, for it is precisely these passions which, in view of his main regiminal purpose, are unhealthful. The mental fatigue that he observes, already plainly displayed in too much “objectivity” (that is, in the individual’s loss of interest in himself, in loss of balance and of “egoism”), he combats by strong efforts to lead even the spiritual interests back to the ego. In Buddha’s teaching egoism is a duty. The “one thing needful,” the question “how can you be delivered from suffering,” regulates and determines the whole spiritual diet. (—Perhaps one will here recall that Athenian who also declared war upon pure “scientificality,” to wit, Socrates, who also elevated egoism to the estate of a morality). The things necessary to Buddhism are a very mild climate, customs of great gentleness and liberality, and no militarism; moreover, it must get its start among the higher and better educated classes. Cheerfulness, quiet and the absence of desire are the chief desiderata, and they are attained. Buddhism is not a religion in which perfection is merely an object of aspiration: perfection is actually normal.—

Beyond these specific losses, is there something that is over for everyone? Is it a chapter in the organization’s history? Is it an unspoken assumption about what the employees can expect from their employer? Is it something that the organization stands for? Whatever has ended might be described with a phrase like one of these: “We take care of our people.” “We are a cutting-edge, high-tech company.” “We won’t settle for finishing second.” “We won’t be undersold.” “We will always act ethically.” “We promote from within.

Islam was an honorable religion that was unfortunately rotting from within. Like it or not, the radicals gave all Muslims a bad name. In fact, if blame where to be laid for the modern decay of Islam, the Saudi royal family was the perfect group to begin pointing the finger at. In an attempt to shore up there sovereignty, the Saudi’s have helped to promote one of the most radical forms of Islam, which an overwhelming majority of the world’s Islamic terrorists followed.

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