Promote Reading Quotes

I didn’t fire my gun. I gave it a promotion.

The internet was supposed to liberate knowledge, but in fact it buried it, first under a vast sewer of ignorance, laziness, bigotry, superstition and filth and then beneath the cloak of political surveillance. Now...cyberspace exists exclusively to promote commerce, gossip and pornography. And of course to hunt down sedition. Only paper is safe. Books are the key. A book cannot be accessed from afar, you have to hold it, you have to read it.

First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.

Make (the reader) think the evil, make him think it for himself, and you are released from weak specifications. My values are positively all blanks, save so far as an excited horror, a promoted pity, a created expertness... proceed to read into them more or less fantastic figures.

Write the following: "Private missive, from Lieutenant Master-Sergeant Field Quartermaster Pores, to Fist Kindly. Warmest salutations and congratulations on your promotion, sir. As one might observe from your advancement and, indeed, mine, cream doth rise, etc. In as much as I am ever delighted in corresponding with you, discussing all maner of subjects in all possible idioms, alas, this subject is rather more official in nature. In short, we are faced with a crisis of the highest order. Accordignly, I humbly seek your advice and would suggest we arrange a most private meeting at the earliest convenience. Yours affectionately, Pores." Got that, Himble?' 'Yes sir' 'Please read it back to me.' '"Pores to Kindly meet in secret when?"' 'Excellent, Dispatch at once, Himble

A classroom atmosphere that promotes reading does not come from the furniture and its placement as much as it comes from the teacher's expectation that students will read.

Andrew is such a diplomatic name. Or at least it is for the first three letters, as and is a word that works hard to join things together and promote cohesiveness.

Because most of the girls were still in mourning and all of them had lost their textbooks, even pencils and pens, Shaukat Ali began the first classes by reading to them from poetry and religious texts. "Reading, literature, and spirituality are good for the soul," he told them. "So we will start with these studies.

People can’t read a book if they don’t know it exists. All authors need to do marketing, regardless of how they published.

Neurosexism promotes damaging, limiting, potentially self-fulfilling stereotypes. Three years ago, I discovered my son’s kindergarten teacher reading a book that claimed that his brain was incapable of forging the connection between emotion and language. And so I decided to write this book.

Without solid insights gained through market research, any kind of marketing you do is like throwing your pamphlets at Times Square and hoping somebody will pick them up, read them, become interested, and get the product. That happens… just not so often.

Some printed pages are medical plasters to extract pain, others are tourists' tickets out of boredom or loneliness to exhilarating adventures, still others are diplomas for promotion and drilling ideas into a quick-step.

It now became even more clear to me why the Marines assign an expanded reading list to everyone promoted to a new rank: that reading gives historical depth that lights the path ahead.

Providing students with the opportunity to choose their own books to read empowers and encourages them. It strengthens their self-confidence, rewards their interests, and promotes a positive attitude toward reading by valuing the reader and giving him or her a level of control. Readers without power to make their own choices are unmotivated.

Moreover, knowledge and investigation help promote wonder they do not destroy it. Whatever our tastes, we can generally appreciate such things as music, art or wine better when we understand a bit about them. We read up on our favourite singers or artists because we feel we can appreciate their work better when we know how they think and what they bring to their work. The giddy delight and curiosity that comes from marvelling at the beauty of this universe is deepened, not cheapened, by the laws and facts science gives us to aid our understanding. In a similar way, the psychological tricks at work behind many seemingly paranormal events are truly more fascinating than the explanation of other-worldiness precisely because they are of this world, and say something about how rich and complex and mysterious we are as human beings to be convinced by such trickery, indeed to want to perpetuate it in the first place.

It is interesting to note how often a technological development—such as Gutenberg’s—promotes rather than eliminates that which it is supposed to supersede.

If you are a parent, teacher, camp counselor, or school resource officer and you see children severely change or restrain their arm behavior around their parents or other adults, at a minimum it should arouse your interest and promote further observation. Cessation of arm movement is part of the limbic system’s freeze response. To the abused child, this adaptive behavior can mean survival.

Daily meditation promotes self confidence, peace of mind and strong faith in God.

(You wouldn’t be reading this book if I hadn’t convinced my publisher that I was enough of a pseudo-extrovert to promote it.)

The idea that you benefit the insulted and injured by reading someone of their own origins rather than reading Shakespeare is one of the oddest illusions ever promoted by or in our schools.

Art is not like other culture because its success is not made by its audience. The public fills concert halls and cinemas every day, we read novels by the millions and buy records by the billions. We the people, affect the making and the quality of most of our culture, but not our art. The Art we look at is made by only a select few. A small group create, promote, purchase, exhibit and decide the success of Art. Only a few hundred people in the world have a real say. When you go to an Art gallery you are simply a tourist looking at a trophy cabinet of a few millionaries.

The old adage we usually hear is that “practice makes perfect.” Based on what we know about neuroplasticity and deliberate practice, we should rephrase that to read, “practice makes permanent.” As you organize yourself for this self-reflective prep work, remember that it is not about being perfect but about creating new neural pathways that shift your default cultural programming as you grow in awareness and skill.

CHIEF LAMBIASE IS a frequent visitor to the store, and to justify these visits, he buys books. Because Lambiase doesn’t believe in wasting money, he reads the books, too. At first, he had mainly bought mass-market paperbacks—Jeffery Deaver and James Patterson (or whoever writes for James Patterson)—and then A.J. graduates him to trade paperbacks by Jo Nesbø and Elmore Leonard. Both authors are hits with Lambiase, so A.J. promotes him again to Walter Mosley and then Cormac McCarthy. A.J.’s most recent recommendation is Kate Atkinson’s Case Histories.

I promote reading. I travel anywhere any time. In my books the indivuals face fears, issues, love, friendships, and are reminded qently that God is near! Great reads by Linda Green, Rosemary barkes,Liz Thompson, Richard Paul Evans

There can be, if I forebode aright, no power, short of the Divine mercy, to disclose, whether by uttered words, or by type or emblem, the secrets that may be buried with a human heart. The heart, making itself guilty of such secrets, must perforce hold them, until the day when all hidden things shall be revealed. Nor have I so read or interpreted the Holy Writ, as to understand that the disclosure of human thoughts and deeds, then to be made, is intended as part of the retribution. That, surely, were a shallow view of it. No; these revelations, unless I greatly error, are meant merely to promote the intellectual satisfaction of all intelligent beings, who will stand waiting, on that day, to see the dark problem of this life made plain. A knowledge of men's hearts will be needful to the completest solution of that problem. And I conceive, moreover, that the hearts holding such secrets as you speak of will yield them up, at that last day, not with reluctance, but with a joy unutterable.

Man does not appear to me to be intended to enjoy felicity so unmixed; happiness is like the enchanted palaces we read of in our childhood, where fierce, fiery dragons defend the entrance and approach; and monsters of all shapes and kinds, requiring to be overcome ere victory is ours. I own that I am lost in wonder to find myself promoted to an honor of which I feel myself unworthy—

Coonskin caps and silly putty were just not going to cut it anymore. The good mother got her kids toys that were educational, that advanced gross and fine motor skills, that gave them the spatial sensibilities and design aptitude of Frank Lloyd Wright, and that taught Johnny how to read James Joyce at age three. God forbid that one second should pass where your child was idle and that you were not doing everything you could to promote his or her emotional, cognitive, imaginative, quantitative, or muscular development.

The Union is what needs defending this year. Government of Enron and by Halliburton and for the Southern Baptists is not the same as what Lincoln spoke of. This gang of Republicans has humbugged us to death on terrorism and tax cuts for the comfy and school prayer and flag burning and claimed the right to know what books we read and to dump their sewage upstream from the rest of us and clear-cut the forests and gut the IRS and promote the corporate takeover of the public airwaves and to hell with anybody who opposes them.

As I traveled the country promoting my book, I was asked by many people, ‘What are you trying to prove here? Lyndon Johnson is dead. He can’t be prosecuted. What is the point of this other than an academic exercise?’ Here is the point: The government does not always tell us the truth. In fact, the government seldom tells us the truth. If ONE citizen understands by reading my book that everything the government says must be regarded with a healthy dose of skepticism, then I will have achieved my goal. Perhaps the best analysis comes from former federal prosecutor and US Attorney David Marston, who wrote to me, “You have viewed the JFK assassination through the prism of a murder investigator’s first question, cui bono (who benefits)? The shocking answer is that the primary suspect has been hiding in plain sight for fifty years: LBJ.

It is easy to think that the Church has a lot of different objects—education, building, missions, holding services. Just as it is easy to think the State has a lot of different objects—military, political, economic, and what not. But in a way things are much simpler than that. The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden—that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time. In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time.

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.

Providing students with the opportunity to choose their own books to read empowers and encourages them. It strengthens their self-confidence, rewards their interests, and promotes a positive attitude toward reading by valuing the reader and giving him or her a level of control. Readers without power

It needs scarcely to be told, with what feelings, on the eve of a Nantucket voyage, I regarded those marble tablets, and by the murky light of that darkened, doleful day read the fate of the whalemen who had gone before me. Yes, Ishmael, the same fate may be thine. But somehow I grew merry again. Delightful inducements to embark, fine chance for promotion, it seems—aye, a stove boat will make me an immortal by brevet. Yes, there is death in this business of whaling—a speechlessly quick chaotic bundling of a man into Eternity. But what then? Methinks we have hugely mistaken this matter of Life and Death. Methinks that what they call my shadow here on earth is my true substance. Methinks that in looking at things spiritual, we are too much like oysters observing the sun through the water, and thinking that thick water the thinnest of air. Methinks my body is but the lees of my better being. In fact take my body who will, take it I say, it is not me. And therefore three cheers for Nantucket; and come a stove boat and stove body when they will, for stave my soul, Jove himself cannot.

Although listening is often more fun, reading improves comprehension and recall. Whereas listening promotes intuitive thinking, reading activates more analytical processing. It’s true in English and Chinese—people display better logical reasoning when the same trivia questions, riddles, and puzzles are written rather than spoken. With print, you naturally slow down at the start of a paragraph to process the core idea and use paragraph breaks and headers to chunk information.

Remember, you have to plant a seed today if you want to promote growth tomorrow. Wishing you all a lovely summer full of reading.

Team spirit promotes greater accomplishment.

Read,read,read! It is good and promotes better academics. It helps in all sorts of ways. So read no matter what!

It's so much fun to write. Sometimes great books are left out for lack of promotion, while unnecessary books are loved because of their popularity. Common people always follow the majority.

What I do know, is that I refused to compromise with the system and I was obsessed with preventing my work from being manipulated for their propaganda. Even stories about the Holocaust could have been promoted as anti-fascist stories, which they were in a way, but I didn’t want them to be taken only as such. I remember I had a reading in Berlin in the ‘80s and a man in the audience, asked me: ‘Sir, I read your book, I read the stories, you didn’t say who the oppressors were nor who are the people who are suffering.’ And I said, ‘No, I didn’t.’ It was important to me that a Vietnamese reader reading a story about a young boy who is in a camp, can recognize himself, without me saying: the boy is a Jew, the oppressor is a Romanian, or a Nazi, and so on. I wanted to have a more universal approach.

Of all sights in the church of Christ, I know none more painful to my own eyes, than a Christian contented and satisfied with a little grace, a little repentance, a little faith, a little knowledge, a little charity and a little holiness. I do beseech and entreat every believing soul that reads this tract not to be that kind of man. If you have any desires after usefulness, if you have any wishes to promote your Lord’s glory, if you have any longings after much inward peace, be not content with a little religion. Let us rather seek, every year we live, to make more spiritual progress than we have done, to grow in grace, and in the knowledge of the Lord Jesus; to grow in humility and self-acquaintance; to grow in spirituality and heavenly-mindedness; to grow in conformity to the image of our Lord.

I could certainly guess that your reading a book about internet trolls means you're interested in becoming one. I do encourage that, but only if you're going to don a white hat and promote the will of the real majority in civil tones.

The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging his own garden--that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time.

This is apparently a little promotional ¶ where we’re supposed to explain “how and why we came to” the subject of our GD series book (the stuff in quotations is the editor’s words). The overall idea is to humanize the series and make the books and their subjects seem warmer and more accessible. So that people will be more apt to buy the books. I’m pretty sure this is how it works. The obvious objection to such promotional ¶s is that, if the books are any good at all, then the writers’ interest and investment in their subjects will be so resoundingly obvious in the texts themselves that these little pseudo-intimate Why I Cared Enough About Transfinite Math and Where It Came From to Spend a Year Writing a Book About It blurblets are unnecessary; whereas, if the books aren’t any good, it’s hard to see how my telling somebody that as a child I used to cook up what amounted to simplistic versions of Zeno’s Dichotomy and ruminate on them until I literally made myself sick, or that I once almost flunked a basic calc course and have seethed with dislike for conventional higher-math education ever since, or that the ontology and grammar of abstractions have always struck me as one of the most breathtaking problems in human consciousness—how any such stuff will help. The logic of this objection seems airtight to me. In fact, the only way the objection doesn’t apply is if these ¶s are really nothing more than disguised ad copy, in which case I don’t see why anyone reading them should even necessarily believe that the books’ authors actually wrote them—I mean, maybe somebody in the ad-copy department wrote them and all we did was sort of sign off on them. There’d be a kind of twisted integrity about that, though—at least no one would be pretending to pretend.

give a noun.” “Door,” said Mr. Kaplan, smiling. It seemed to Mr. Parkhill that “door” had been given only a moment earlier, by Miss Mitnick. “Y-es,” said Mr. Parkhill. “Er—and another noun?” “Another door,” Mr. Kaplan replied promptly. Mr. Parkhill put him down as a doubtful “C.” Everything pointed to the fact that Mr. Kaplan might have to be kept on an extra three months before he was ready for promotion to Composition, Grammar, and Civics, with Miss Higby. One night Mrs. Moskowitz read a sentence, from “English for Beginners,

high-reactive child’s ideal parent: someone who “can read your cues and respect your individuality; is warm and firm in placing demands on you without being harsh or hostile; promotes curiosity, academic achievement, delayed gratification, and self-control; and is not harsh, neglectful, or inconsistent.

The sudden and uncalled for coldness with which you treated me just before I left last night, both surprised and deeply hurt me - surprised because I could not have believed that such sullen and inflexible obstinacy could exist in the breast of any girl in whose heart love had found place; and hurt me, because I feel for you more than I have ever professed and feel a slight from you more than I care to tell. My object in writing to you is this: if hasty temper produces this strange behaviour, acknowledge it when I give you the opportunity - not once or twice, but again and again. If a feeling of you know not what - a capricious restlessness of you can't tell what, and a desire to tease, you don't know why, give rise to it - overcome it; it will never make you more amiable, I more fond or either of us, more happy. Depend upon it, whatever be the cause of your unkindness - whatever gives rise to these wayward fancies - that what you do not take the trouble to conceal from a Lover's eyes, will be frequently acted before those of a husband's. I know as well, as if I were by your side at this moment, that your present impulse on reading this letter is one of anger - pride perhaps, or to use a word more current with your sex - 'spirit'. My dear girl, I have not the most remote intention of awakening any such feeling, and I implore you, not to entertain it for an instant.... I have written these few lines in haste, but not anger.... If you knew but half the anxiety with which I watched your recent illness, the joy with which I hailed your recovery, and the eagerness with which I would promote your happiness, you could more readily understand the extent of the pain so easily inflicted, but so difficult to be forgotten. - Excerpts from a letter by Charles Dickens to his fiancee of three weeks, 1835

a high-reactive child’s ideal parent: someone who “can read your cues and respect your individuality; is warm and firm in placing demands on you without being harsh or hostile; promotes curiosity, academic achievement, delayed gratification, and self-control; and is not harsh, neglectful, or inconsistent.

Late capitalism’s individualist reading of success is very much a part of the American dream of self-improvement through hard work—promoting the illusion that the system is fair and rewards effort in a linear and consistent way, rather than driving productivity to the disproportionate profit of already-wealthy white men.

I fought to stay awake and keep the car on the road. And I thought back to texts I had read from the British Army in India, during the Raj, at the height of their empire. Young subalterns trapped in junior ranks had their own mess. They would dine together in splendid dress uniforms and talk about their chances of promotion. But they had none, unless a superior officer died. Dead men's shoes was the rule. So they would raise their crystal glasses of fine French wine and toast "bloody wars and dread diseases" because a casualty further up the chain of command was their only way to get ahead. Brutal, but that's how it's always been, in the military.

Listening to the radio, I heard the story behind rocker David Lee Roth’s notorious insistence that Van Halen’s contracts with concert promoters contain a clause specifying that a bowl of M&M’s has to be provided backstage, but with every single brown candy removed, upon pain of forfeiture of the show, with full compensation to the band. And at least once, Van Halen followed through, peremptorily canceling a show in Colorado when Roth found some brown M&M’s in his dressing room. This turned out to be, however, not another example of the insane demands of power-mad celebrities but an ingenious ruse. As Roth explained in his memoir, Crazy from the Heat, “Van Halen was the first band to take huge productions into tertiary, third-level markets. We’d pull up with nine eighteen-wheeler trucks, full of gear, where the standard was three trucks, max. And there were many, many technical errors—whether it was the girders couldn’t support the weight, or the flooring would sink in, or the doors weren’t big enough to move the gear through. The contract rider read like a version of the Chinese Yellow Pages because there was so much equipment, and so many human beings to make it function.” So just as a little test, buried somewhere in the middle of the rider, would be article 126, the no-brown-M&M’s clause. “When I would walk backstage, if I saw a brown M&M in that bowl,” he wrote, “well, we’d line-check the entire production. Guaranteed you’re going to arrive at a technical error.… Guaranteed you’d run into a problem.” These weren’t trifles, the radio story pointed out. The mistakes could be life-threatening. In Colorado, the band found the local promoters had failed to read the weight requirements and the staging would have fallen through the arena floor.

I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one; and as to being a Deist, I know not, strictly speaking, whether I am one or not, for I have never read their writings; mine will therefore determine the matter; for I have not in the least disguised my sentiments, but have written freely without any conscious knowledge of prejudice for, or against any man, sectary or party whatever; but wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion; and therefore my errors in the succeeding treatise, which may be rationally pointed out, will be readily rescinded.

In addition to the receptive learning technique, Elizabeth had been reading aloud to him, long ago replacing simple children’s books with far weightier texts. “Reading aloud promotes brain development,” she’d told him, quoting a research study she’d read. “It also speeds vocabulary accumulation.” It seemed to be working because, according to her notebook, he now knew 391 words.

Mass media is the food for our eyes, ears, and minds. When we watch television, read a magazine, watch a film, or play a video game, we are consuming sensory impressions. Many of the images we are exposed to through the media water unwholesome seeds of craving, fear, anger, and violence in our consciousness. The images, sounds, and ideas that are toxic can rob our body and consciousness of their well-being. If you feel anxious, fearful, or depressed, it may be because you have taken in too many toxins through your senses without even knowing it. Be mindful of what you watch, read, and listen to, and protect yourself from the fear, despair, anger, craving, anxiety, or violence they promote. The material goods they promise are only quick, temporary fixes.

But you know, the longer you listen to this abortion debate, the more you hear this phrase “sanctity of life”. You’ve heard that. Sanctity of life. You believe in it? Personally, I think it’s a bunch of shit. Well, I mean, life is sacred? Who said so? God? Hey, if you read history, you realize that God is one of the leading causes of death. Has been for thousands of years. Hindus, Muslims, Jews, Christians all taking turns killing each other ‘cause God told them it was a good idea. The sword of God, the blood of the land, vengeance is mine. Millions of dead motherfuckers. Millions of dead motherfuckers all because they gave the wrong answer to the God question. “You believe in God?” “No.” Boom. Dead. “You believe in God?” “Yes.” “You believe in my God? “No.” Boom. Dead. “My God has a bigger dick than your God!” Thousands of years. Thousands of years, and all the best wars, too. The bloodiest, most brutal wars fought, all based on religious hatred. Which is fine with me. Hey, any time a bunch of holy people want to kill each other I’m a happy guy. But don’t be giving me all this shit about the sanctity of life. I mean, even if there were such a thing, I don’t think it’s something you can blame on God. No, you know where the sanctity of life came from? We made it up. You know why? ‘Cause we’re alive. Self-interest. Living people have a strong interest in promoting the idea that somehow life is sacred. You don’t see Abbott and Costello running around, talking about this shit, do you? We’re not hearing a whole lot from Mussolini on the subject. What’s the latest from JFK? Not a goddamn thing. ‘Cause JFK, Mussolini and Abbott and Costello are fucking dead. They’re fucking dead. And dead people give less than a shit about the sanctity of life. Only living people care about it so the whole thing grows out of a completely biased point of view. It’s a self serving, man-made bullshit story. It’s one of these things we tell ourselves so we’ll feel noble. Life is sacred. Makes you feel noble. Well let me ask you this: if everything that ever lived is dead, and everything alive is gonna die, where does the sacred part come in? I’m having trouble with that. ‘Cuz, I mean, even with all this stuff we preach about the sanctity of life, we don’t practice it. We don’t practice it. Look at what we’d kill: Mosquitoes and flies. ‘Cause they’re pests. Lions and tigers. ‘Cause it’s fun! Chickens and pigs. ‘Cause we’re hungry. Pheasants and quails. ‘Cause it’s fun. And we’re hungry. And people. We kill people… ‘Cause they’re pests. And it’s fun! And you might have noticed something else. The sanctity of life doesn’t seem to apply to cancer cells, does it? You rarely see a bumper sticker that says “Save the tumors.”. Or “I brake for advanced melanoma.”. No, viruses, mold, mildew, maggots, fungus, weeds, E. Coli bacteria, the crabs. Nothing sacred about those things. So at best the sanctity of life is kind of a selective thing. We get to choose which forms of life we feel are sacred, and we get to kill the rest. Pretty neat deal, huh? You know how we got it? We made the whole fucking thing up! Made it up!

George Muller, that remarkable man of such simple yet strong faith in God, a man of prayer and Bible reading, founder and promoter of the noted orphanage in England, which cared for hundreds of orphan children, conducted the institution solely by faith and prayer. He never asked a man for anything, but simply trusted in the Providence of God, and it is a notorious fact that never did the inmates of the home lack any good thing. From his paper he always excluded money matters, and financial difficulties found no place in it. Nor would he mention the sums which had been given him, nor the names of those who made contributions. He never spoke of his wants to others nor asked a donation. The story of his life and the history of this orphanage read like a chapter from the Scriptures. The secret of his success was found in this simple statement made by him: “I went to my God and prayed diligently, and received what I needed.” That was the simple course which he pursued. There was nothing he insisted on with greater earnestness than that, be the expenses what they might be, let them increase ever so suddenly, he must not beg for anything. There was nothing in which he took more delight and showed more earnestness in telling than that he had prayed for every want which ever came to him in his great work. His was a work of continuous and most importunate praying, and he always confidently claimed that God had guided him throughout it all. A stronger proof of a divine providence, and of the power of simple faith and of answered prayer, cannot be found in Church history or religious biography.

The smallest spark may here kindle into the greatest flame; because the materials are always prepared for it. The avidum genus auricularum, the gazing populace, receive greedily, without examination, whatever sooths superstition, and promotes wonder. 31 How many stories of this nature have, in all ages, been detected and exploded in their infancy? How many more have been celebrated for a time, and have afterwards sunk into neglect and oblivion? Where such reports, therefore, fly about, the solution of the phenomenon is obvious; and we judge in conformity to regular experience and observation, when we account for it by the known and natural principles of credulity and delusion. And shall we, rather than have recourse to so natural a solution, allow of a miraculous violation of the most established laws of nature?

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

And that is the very thing that alarms me,” returned Dantes. “Man does not appear to me to be intended to enjoy felicity so unmixed; happiness is like the enchanted palaces we read of in our childhood, where fierce, fiery dragons defend the entrance and approach; and monsters of all shapes and kinds, requiring to be overcome ere victory is ours. I own that I am lost in wonder to find myself promoted to an honor of which I feel myself unworthy–that of being the husband of Mercedes.

Embracing their inner reader starts with students selecting their own books to read. The freedom is not a future, perhaps-by-spring goal for them, but our first accomplishment as a class. Why does choice matter? Providing students with the opportunity to choose strengthens their self-confidence, rewards their interests, and promotes a positive attitude toward reading by valuing the reader and giving him or her a level of control. Readers without power to make their own choices are unmotivated.

1) Start the book and hate everything I write. 2) Keep writing the book despite hating everything I write. 3) Finish the book and pretend I’m happy with it. There’s never a point in my writing process where I feel like I’ve accomplished what I set out to accomplish, or when I believe I’ve written something everyone needs to read. Most of the time, I cry in my shower and stare at my computer screen like a zombie, wondering how so many other authors can promote their books with so much confidence.

The tax-exempt organization quietly cemented a deal with Glenn Beck, the incendiary right-wing Fox News television host who at the time was a Tea Party superstar. For an annual payment that eventually topped $1 million, Beck read “embedded content” written by the FreedomWorks staff. They told him what to say on the air, and he blended the promotional material seamlessly into his monologue, making it sound as if it were his own opinion. The arrangement was described on FreedomWorks’ tax disclosures as “advertising services.

But even if men wanted to read the truth about their condition, women would still be the decisive factor. Though both men and women read, women are in addition the big consumers. Since women do most of the buying, most advertising campaigns are aimed directly or indirectly at them. Since most Western papers are financed largely through advertising, they cannot risk displeasing women by their editorial content; the day on which they do so, they would hear from their advertisers in no uncertain terms. Men would not stand a chance, even if they wanted to publish independent opinions about women, of being published in any medium addressing both sexes, as the great majority do. The same is true of television, financed as it is in most Western countries by advertisers, promoters, publicity aimed at consumers. Here too the editorial content must pass female censorship. It is not pre-censored, of course, but subject to a censorship which functions on the principle that the producer is done for if the product does not sell. The producer is therefore motivated to avoid catastrophe by censoring himself.

I don't normally read reviews of children's books, mostly because I can't be bothered, and because kids - my kids, anyway - are not interested in what the Guardian thinks they might enjoy. One of my two-year-old's favourite pieces of night-time reading, for example, is the promotional flyer advertising the Incredibles that I was sent, a flyer outlining some of the marketing plans for the film. If you end up having to read that out loud every night, you soon give up on the idea of seeking out improving literature sanctioned by the liberal broadsheets.

Consumption was understood as a manner of appearing, and that appearance became a staple of nineteenth-century manners. It became rude to eat heartily. It was glamorous to look sickly. “Chopin was tubercular at a time when good health was not chic,” Camille Saint-Saëns wrote in 1913. “It was fashionable to be pale and drained; Princess Belgiojoso strolled along the boulevards … pale as death in person.” Saint-Saëns was right to connect an artist, Chopin, with the most celebrated femme fatale of the period, who did a great deal to popularize the tubercular look. The TB-influenced idea of the body was a new model for aristocratic looks—at a moment when aristocracy stops being a matter of power, and starts being mainly a matter of image. (“One can never be too rich. One can never be too thin,” the Duchess of Windsor once said.) Indeed, the romanticizing of TB is the first widespread example of that distinctively modern activity, promoting the self as an image. The tubercular look had to be considered attractive once it came to be considered a mark of distinction, of breeding. “I cough continually!” Marie Bashkirtsev wrote in the once widely read Journal, which was published, after her death at twenty-four, in 1887. “But for a wonder, far from making me look ugly, this gives me an air of languor that is very becoming.” What was once the fashion for aristocratic femmes fatales and aspiring young artists became, eventually, the province of fashion as such. Twentieth-century women’s fashions (with their cult of thinness) are the last stronghold of the metaphors associated with the romanticizing of TB in the late eighteenth and early nineteenth centuries.

The book of nature is like the Bible: Everyone reads into it what they want, from tolerance to intolerance, and from altruism to greed. It’s good to realize, though, that if biologists never stop talking of competition, this doesn’t mean they advocate it, and if they call genes selfish, this doesn’t mean that genes actually are. Genes can’t be any more “selfish” than a river can be “angry,” or sun rays “loving.” Genes are little chunks of DNA. At most, they are “self-promoting,” because successful genes help their carriers spread more copies of themselves.

The duties, which a man performs as a friend or parent, do not seem merely owing to his benefactor or children; nor can he be wanting to these duties, without breaking through all the ties of nature and morality. A strong inclination may prompt him to the performance: A sentiment of order and moral obligation joins its force to these natural ties: And the whole man, if truly virtuous, is drawn to his duty, without any effort or endeavour. Even with regard to the virtues, which are more austere, and more founded on reflection, such as public spirit, filial duty, temperance, or integrity; the moral obligation, in our apprehension, removes all pretension to religious merit; and the virtuous conduct is deemed no more than what we owe to society and to ourselves. In all this, a superstitious man finds nothing, which he has properly performed for the sake of his deity, or which can peculiarly recommend him to the divine favor and protection. He considers not, that the most genuine method of serving the divinity is by promoting the happiness of his creatures. He still looks out for some immediate service of the supreme Being, in order to allay those terrors, with which he is haunted. And any practice, recommended to him, which either serves to no purpose in life, or offers the strongest violence to his natural inclinations; that practice he will the more readily embrace, on account of those very circumstances, which should make him absolutely reject it. It seems the more purely religious, because it proceeds from no mixture of any other motive or consideration. And if, for its sake, he sacrifices much of his ease and quiet, his claim of merit appears still to rise upon him, in proportion to the zeal and devotion, which he discovers. In restoring a loan, or paying a debt, his divinity is nowise beholden to him; because these acts of justice are what he was bound to perform, and what many would have performed, were there no god in the universe. But if he fast a day, or give himself a sound whipping; this has a direct reference, in his opinion, to the service of God. No other motive could engage him to such austerities. By these distinguished marks of devotion, he has now acquired the divine favor; and may expect, in recompense, protection, and safety in this world, and eternal happiness in the next.

In 2010, the Priesthood quorums and Relief Society used the same manual (Gospel Principles)… Most lessons consist of a few pages of exposition on various themes… studded with scriptural citations and quotations from leaders of the church. These are followed by points of discussion like “Think about what you can do to keep the purpose of the Sabbath in mind as you prepare for the day each week.” Gospel Principles instructs teachers not to substitute outside materials, however interesting they may be. In practice this ensures that a common set of ideas are taught in all Mormon chapels every Sunday. That these ideas are the basic principles of the faith mean that Mormon Sunday schools and other church lessons function quite intentionally as devotional exercises rather than instruction in new concepts. The curriculum encourages teachers to ask questions that encourage catechistic reaffirmation of core beliefs. Further, lessons focus to a great extent on the importance of basic practices like prayer, paying tithing, and reading scripture rather than on doctrinal content… Correlated materials are designed not to promote theological reflection, but to produce Mormons dedicated to living the tenants of their faith.

It would become hard to explain, later on in her life, just what was okay in that time and what was not. You might say, well, feminism was not. But then you would have to explain that feminism was not even a word people used. Then you would get all tied up saying that having any serious idea, let alone ambition, or maybe even reading a real book, could be seen as suspect, having something to do with your child’s getting pneumonia, and a political remark at an office party might have cost your husband his promotion. It would not have mattered which political party either. It was a woman’s shooting off her mouth that did it.

The truth is, you can bend Scripture to say just about anything you want it to say. You can bend it until it breaks. For those who count the Bible as sacred, interpretation is not a matter of whether to pick and choose, but how to pick and choose. We’re all selective. We all wrestle with how to interpret and apply the Bible to our lives. We all go to the text looking for something, and we all have a tendency to find it. So the question we have to ask ourselves is this: are we reading with the prejudice of love, with Christ as our model, or are we reading with the prejudices of judgment and power, self-interest and greed? Are we seeking to enslave or liberate, burden or set free? If you are looking for Bible verses with which to support slavery, you will find them. If you are looking for verses with which to abolish slavery, you will find them. If you are looking for verses with which to oppress women, you will find them. If you are looking for verses with which to honor and celebrate women, you will find them. If you are looking for reasons to wage war, there are plenty. If you are looking for reasons to promote peace, there are plenty more. If you are looking for an outdated and irrelevant ancient text, that’s exactly what you will see. If you are looking for truth, that’s exactly what you will find. This is why there are times when the most instructive question to bring to the text is not, What does this say? but, What am I looking for? I suspect Jesus knew this when he said, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matthew 7:7). If you want to do violence in this world, you will always find the weapons. If you want to heal, you will always find the balm. With Scripture, we’ve been entrusted with some of the most powerful stories ever told. How we harness that power, whether for good or evil, oppression or liberation, changes everything.

Young sisters, be modest. Modesty in dress and language and deportment is a true mark of refinement and a hallmark of a virtuous Latter-day Saint woman. Shun the low and the vulgar and the suggestive. . . . Don’t see R-rated movies or vulgar videos or participate in any entertainment that is immoral, suggestive, or pornographic. And don’t accept dates from young men who would take you to such entertainment. . . . Also, don’t listen to music that is degrading. . . . Instead, we encourage you to listen to uplifting music, both popular and classical, that builds the spirit. Learn some favorite hymns from our new hymnbook that build faith and spirituality. Attend dances where the music and the lighting and the dance movements are conducive to the Spirit. Watch those shows and entertainment that lift the spirit and promote clean thoughts and actions. Read books and magazines that do the same. Remember, young women, the importance of proper dating. President Kimball gave some wise counsel on this subject: “Clearly, right marriage begins with right dating. . . . Therefore, this warning comes with great emphasis. Do not take the chance of dating nonmembers, or members who are untrained and faithless. A girl may say, ‘Oh, I do not intend to marry this person. It is just a “fun” date.’ But one cannot afford to take a chance on falling in love with someone who may never accept the gospel” (The Miracle of Forgiveness, pp. 241–42). Our Heavenly Father wants you to date young men who are faithful members of the Church, who will be worthy to take you to the temple and be married the Lord’s way. There will be a new spirit in Zion when the young women will say to their boyfriends, “If you cannot get a temple recommend, then I am not about to tie my life to you, even for mortality!” And the young returned missionary will say to his girlfriend, “I am sorry, but as much as I love you, I will not marry out of the holy temple.

But the facts give a different picture: 1. Equal risks. If women shared equal risks, Panama would not have resulted in the deaths of 23 men and 0 women (also 0 women injured)11; and the Persian Gulf practice operations and war would not have led to the deaths of 375 men versus 15 women.12 For both wars combined, 27 men died for each woman13; but since there are only 9 men in the armed services for each woman, then any given man’s risk of dying was three times greater than any given woman’s. If men accounted for less than 4 percent of the total deaths and any given man had only one fourth the risk of dying, would Congresswoman Schroeder have said men equally shared the risks? Equality is not making women vulnerable by chance when men are made vulnerable by design. Were women being denied combat positions in order to deny them equal opportunity as officers? Or to deny them equal pay? 2. Equal opportunity as officers. Women constitute 14.5 percent of the total military, but 16.6 percent of the officers as of 2011.14 3. Equal pay. Both sexes in the Persian Gulf received $110 per month extra combat pay.15 The sexes received equal pay despite unequal risks. In brief, men get fewer promotions and, therefore, less pay for longer periods of service and a threefold greater risk of death, yet we read about discrimination against women, not discrimination against men.

Well, guys”—he spread his arms—“I could thank Reyna all day long. She has given so much to the legion. She’s been the best mentor and friend. She can never be replaced. On the other hand, I’m up here all alone now, and we have an empty praetor’s chair. So I’d like to take nominations for—” Lavinia started the chant: “HA-ZEL! HA-ZEL!” The crowd quickly joined in. Hazel’s eyes widened. She tried to resist when those sitting around her pulled her to her feet, but her Fifth Cohort fan club had evidently been preparing for this possibility. One of them produced a shield, which they hoisted Hazel onto like a saddle. They raised her overhead and marched her to the middle of the senate floor, turning her around and chanting, “HAZEL! HAZEL!” Reyna clapped and yelled right along with them. Only Frank tried to remain neutral, though he had to hide his smile behind his fist. “Okay, settle down!” he called at last. “We have one nomination. Are there any other—?” “HAZEL! HAZEL!” “Any objections?” “HAZEL! HAZEL!” “Then I recognize the will of the Twelfth Legion. Hazel Levesque, you are hereby promoted to praetor!” More wild cheering. Hazel looked dazed as she was dressed in Reyna’s old cloak and badge of office, then led to her chair. Seeing Frank and Hazel side by side, I had to smile. They looked so right together—wise and strong and brave. The perfect praetors. Rome’s future was in good hands. “Thank you,” Hazel managed at last. “I—I’ll do everything I can to be worthy of your trust. Here’s the thing, though. This leaves the Fifth Cohort without a centurion, so—” The entire Fifth Cohort started chanting in unison: “LAVINIA! LAVINIA!” “What?” Lavinia’s face turned pinker than her hair. “Oh, no. I don’t do leadership!” “LAVINIA! LAVINIA!” “Is this a joke? Guys, I—” “Lavinia Asimov!” Hazel said with a smile. “The Fifth Cohort read my mind. As my first act as praetor, for your unparalleled heroism in the Battle of San Francisco Bay, I hereby promote you to centurion—unless my fellow praetor has any objections?” “None,” Frank said. “Then come forward, Lavinia!

Nonetheless, Augustine and Pusey are surely clear examples of fighting one’s battle on the wrong ground. They assume that if unbelievers mock and question God’s ability to do the marvelous, then the appropriate response must be to affirm God’s ability to do the marvelous and encourage a stance of reverence. Both elements of the response are indeed appropriate to believers—but this is surely not the place to invoke them. To put it in other terms, one must first consider the genre of Jonah and the literary conventions that it utilizes, and then consider how best to promote a right appreciation and understanding of the book,7 rather than meet flatfooted mockery with equally flatfooted piety.

If you try to change things constructively in the social sciences or try to reconcile conflicts, rather than take sides, you’ll be attacked through character assassination and every other means of skullduggery not excluding physical assault. It is inevitable and inescapable. It will disgust you to the point of befuddlement and, at times, rage. That beautiful beatitude in the Bible should be changed to read: Blessed are the peacemakers in heaven; because on Earth, they shall catch hell. Nonetheless, I’ll stress that the time is finally right, on our planet, for the expansive light of true civilization. Well-informed voices both prophesying and forcing that maturation, suddenly, are being heard everywhere.

Kafka’s parable reads as follows:3 He has two antagonists: the first presses him from behind, from the origin. The second blocks the road ahead. He gives battle to both. To be sure, the first supports him in his fight with the second, for he wants to push him forward, and in the same way the second supports him in his fight with the first, since he drives him back. But it is only theoretically so. For it is not only the two antagonists who are there, but he himself as well, and who really knows his intentions? His dream, though, is that some time in an unguarded moment—and this would require a night darker than any night has ever been yet—he will jump out of the fighting line and be promoted, on account of his experience in

Also in America, the Redemptorist priest and founder of the Paulist order, Fr. Isaac Hecker, was a great admirer of St. Catherine, seeing in her the perfect foil to those who claimed that Catholicism promotes a mechanical piety or fosters a sanctity unconcerned with the real needs of suffering humanity in society. To the latter charge he replied forcefully: "Read the life of St. Catherine, and in imagination fancy her in the city hospital of Genoa, charged not only with the supervision and responsibility of its finances, but also overseeing the care of its sick inmates, taking an active, personal part in its duties as one of its nurses, and conducting the whole establishment with strict economy, perfect order, and the tenderest care and love!

He wanted to know what the current trends were. What were people reading? What did I think about the decline in reading overall? I told him that the books aimed at children and teens that were selling were the ones the Ministry of Education had promoted as ‘library recommendations’, and that the decline in reading among children was largely the fault of their parents. ‘Parents these days don’t read books themselves, but they feel they should make their children read. Since they aren’t readers, they have no idea what to give their children. That’s why they cling to the recommendations from the Ministry of Education. Those books are all insufferably boring and, as a result, the kids learn to hate books; it’s a vicious circle, with no end in sight.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

The whole suggestion is predicated on a damnable fucking lie—the BIG lie, actually—one which Richman himself happily helped create and which he works hard, on a daily basis, to keep alive. See … it makes for a better article when you associate the food with a personality. Richman, along with the best and worst of his peers, built up these names, helped make them celebrities by promoting the illusion that they cook—that if you walk into one of dozens of Jean-Georges’s restaurants, he’s somehow back there on the line, personally sweating over your halibut, measuring freshly chopped herbs between thumb and forefinger. Every time someone writes “Mr. Batali is fond of strong, assertive flavors” (however true that might be) or “Jean Georges has a way with herbs” and implies or suggests that it was Mr. Batali or Mr. Vongerichten who actually cooked the dish, it ignores the reality, if not the whole history, of command and control and the creative process in restaurant kitchens. While helpful to chefs, on the one hand, in that the Big Lie builds interest and helps create an identifiable brand, it also denies the truth of what is great about them: that there are plenty of great cooks in this world—but not that many great chefs. The word “chef” means “chief.” A chef is simply a cook who leads other cooks. That quality—leadership, the ability to successfully command, inspire, and delegate work to others—is the very essence of what chefs are about. As Richman knows. But it makes better reading (and easier writing) to first propagate a lie—then, later, react with entirely feigned outrage at the reality.

The maxim, by which we commonly conduct ourselves in our reasonings, is, that the objects, of which we have no experience, resemble those, of which we have; that what we have found to be most usual is always most probable; and that where there is an opposition of arguments, we ought to give the preference to such as are founded on the greatest number of past observations. But though, in proceeding by this rule, we readily reject any fact which is unusual and incredible in an ordinary degree; yet in advancing farther, the mind observes not always the same rule; but when anything is affirmed utterly absurd and miraculous, it rather the more readily admits of such a fact, upon account of that very circumstance, which ought to destroy all its authority. The passion of surprise and wonder, arising from miracles, being an agreeable emotion, gives a sensible tendency towards the belief of those events, from which it is derived. And this goes so far, that even those who cannot enjoy this pleasure immediately, nor can believe those miraculous events, of which they are informed, yet love to partake of the satisfaction at secondhand or by rebound, and place a pride and delight in exciting the admiration of others. 17 With what greediness are the miraculous accounts of travelers received, their descriptions of sea and land monsters, their relations of wonderful adventures, strange men, and uncouth manners? But if the spirit of religion join itself to the love of wonder, there is an end of common sense; and human testimony, in these circumstances, loses all pretensions to authority. A religionist may be an enthusiast, and imagine he sees what has no reality: He may know his narrative to be false, and yet persevere in it, with the best intentions in the world, for the sake of promoting so holy a cause: Or even where this delusion has not place, vanity, excited by so strong a temptation, operates on him more powerfully than on the rest of mankind in any other circumstances; and self-interest with equal force. His auditors may not have, and commonly have not, sufficient judgment to canvass his evidence: What judgment they have, they renounce by principle, in these sublime and mysterious subjects: Or if they were ever so willing to employ it, passion and a heated imagination disturb the regularity of its operations. Their credulity increases his impudence: And his impudence overpowers their credulity.

The ecosystem in which academic scientists work has created conditions that actually set them up for failure. There’s a constant scramble for research dollars. Promotions and tenure depend on their making splashy discoveries. There are big rewards for being first, even if the work ultimately fails the test of time. And there are few penalties for getting it wrong. In fact, given the scale of this problem, it’s evident that many scientists don’t even realize that they are making mistakes. Frequently scientists assume what they read in the literature is true and start research projects based on that assumption. Begley said one of the studies he couldn’t reproduce has been cited more than 2,000 times by other researchers, who have been building on or at least referring to it, without actually validating the underlying result.

these fears and misconceptions built upon what they think can or will happen if they are hypnotized. Some things that should be covered are: *Hypnosis is not sleep. *Hypnosis is a naturally occurring state of mind. *You have experienced a form of hypnosis if you: **have daydreamed; **missed an exit on the freeway or expressway; **cried because you were watching a movie; **have become frightened while reading. *The hypnotist cannot control you. *You cannot get stuck in hypnosis. *No one has ever been hurt by hypnosis. *All hypnosis is self-hypnosis. *The worse thing that can happen is that they could go to sleep and not go into hypnosis. Then take some time to explain what you mean by the conscious, subconscious and unconscious levels of the mind. This will promote understanding when you use the terms and help to de-mystify them.

THERE ARE EXTRAORDINARY librarians in every age. Many of today’s librarians, such as Jessamyn West, Sarah Houghton, and Melissa Techman, have already made the transition and become visionary, digital-era professionals. These librarians are the ones celebrated in Marilyn Johnson’s This Book Is Overdue! and the ones who have already created open-source communities such as Code4Lib, social reading communities such as LibraryThing and GoodReads, and clever online campaigns such as “Geek the Library.” There are examples in every big library system and in every great library and information school. These leaders are already charting the way toward a new, vibrant era for the library profession in an age of networks. They should be supported, cheered on, and promoted as they innovate. Their colleagues, too, need to join them in this transformation.

The parents of high-reactive children are exceedingly lucky, Belsky told me. “The time and effort they invest will actually make a difference. Instead of seeing these kids as vulnerable to adversity, parents should see them as malleable—for worse, but also for better.” He describes eloquently a high-reactive child’s ideal parent: someone who “can read your cues and respect your individuality; is warm and firm in placing demands on you without being harsh or hostile; promotes curiosity, academic achievement, delayed gratification, and self-control; and is not harsh, neglectful, or inconsistent.” This advice is terrific for all parents, of course, but it’s crucial for raising a high-reactive child. (If you think your child might be high-reactive, you’re probably already asking yourself what else you can do to cultivate your son or daughter. Chapter 11 has some answers.)

...our job sometimes is to divorce ourselves from the fact that I've got to constantly be gifting young people with tools and equip them with - I'm imparting lessons upon them. Sometimes it about, look you hate reading, my job is to figure out how to help you not hate reading. The rest of it we can get to, but I got to figure out how to get you engaged. In order to do that sometimes you got to pull back. Right. You got to put a little grease in the pot. Right. So if that means you've got to have them reading rap lyrics in your class, then that's what it is. If that means you got to have them reading comic books or the athletes reading Sports Illustrated and the sports section in ESPN Magazine, then that's what it is. Our job is not just - it's not to just promote literature, which is what we all do. Our job is to promote literacy and there's a difference. Right. There's a difference. Literacy is what will help them way more than what literature will do.

A large brand will typically spend between 10 and 20 percent of their media buy on creative,” DeJulio explains. “So if they have a $500 million media budget, there’s somewhere between $50 to $100 million going toward creating content. For that money they’ll get seven to ten pieces of content, but not right away. If you’re going to spend $1 million on one piece of content, it’s going to take a long time—six months, nine months, a year—to fully develop. With this budget and timeline, brands have no margin to take chances creatively.” By contrast, the Tongal process: If a brand wants to crowdsource a commercial, the first step is to put up a purse—anywhere from $50,000 to $200,000. Then, Tongal breaks the project into three phases: ideation, production, and distribution, allowing creatives with different specialties (writing, directing, animating, acting, social media promotion, and so on) to focus on what they do best. In the first competition—the ideation phase—a client creates a brief describing its objective. Tongal members read the brief and submit their best ideas in 500 characters (about three tweets). Customers then pick a small number of ideas they like and pay a small portion of the purse to these winners. Next up is production, where directors select one of the winning concepts and submit their take. Another round of winners are selected and these folks are given the time and money to crank out their vision. But this phase is not just limited to these few winning directors. Tongal also allows anyone to submit a wild card video. Finally, sponsors select their favorite video (or videos), the winning directors get paid, and the winning videos get released to the world. Compared to the seven to ten pieces of content the traditional process produces, Tongal competitions generate an average of 422 concepts in the idea phase, followed by an average of 20 to 100 finished video pieces in the video production phase. That is a huge return for the invested dollars and time.

According to the Southern Poverty Law Center, the school-to-prison pipeline is a set of seemingly unconnected school policies and teacher instructional decisions that over time result in students of color not receiving adequate literacy and content instruction while being disproportionately disciplined for nonspecific, subjective offenses such as “defiance.” Students of color, especially African American and Latino boys, end up spending valuable instructional time in the office rather than in the classroom. Consequently, they fall further and further behind in reading achievement just as reading is becoming the primary tool they will need for taking in new content. Student frustration and shame at being labeled “a slow reader” and having low comprehension lead to more off-task behavior, which the teacher responds to by sending the student out of the classroom. Over time, many students of color are pushed out of school because they cannot keep up academically because of poor reading skills and a lack of social-emotional support to deal with their increasing frustration.

5236 rue St. Urbain The baby girl was a quick learner, having synthesized a full range of traits of both of her parents, the charming and the devious. Of all the toddlers in the neighbourhood, she was the first to learn to read and also the first to tear out the pages. Within months she mastered the grilling of the steaks and soon thereafter presented reasons to not grill the steaks. She was the first to promote a new visceral style of physical comedy as a means of reinvigorate the social potential of satire, and the first to declare the movement over. She appreciated the qualities of movement and speed, but also understood the necessity of slowness and leisure. She quickly learned the importance of ladders. She invented games with numerous chess-boards, matches and glasses of unfinished wine. Her parents, being both responsible and duplicitous people, came up with a plan to protect themselves, their apartment and belongings, while also providing an environment to encourage the open development of their daughter's obvious talents. They scheduled time off work, put on their pajamas and let the routines of the apartment go. They put their most cherished books right at her eye-level and gave her a chrome lighter. They blended the contents of the fridge and poured it into bowls they left on the floor. They took to napping in the living room, waking only to wipe their noses on the picture books and look blankly at the costumed characters on the TV shows. They made a fuss for their daughter's attention and cried when she wandered off; they bit or punched each other when she out of the room, and accused the other when she came in, looking frustrated. They made a mess of their pants when she drank too much, and let her figure out the fire extinguisher when their cigarettes set the blankets smoldering. They made her laugh with cute songs and then put clothes pins on the cat's tail. Eventually things found their rhythm. More than once the three of them found their faces waxened with tears, unable to decide if they had been crying, laughing, or if it had all been a reflex, like drooling. They took turns in the bath. Parents and children--it is odd when you trigger instinctive behaviour in either of them--like survival, like nurture. It's alright to test their capabilities, but they can hurt themselves if they go too far. It can be helpful to imagine them all gorging on their favourite food until their bellies ache. Fall came and the family went to school together.

This book festival...grew to attract thousands of visitors every year. Now they felt like they needed a new purpose. The festival’s continuing existence felt assured. What was it for? What could it do? How could it make itself count? The festival’s leadership reached out to me for advice on these questions. What kind of purpose could be their next great animating force? Someone had the idea that the festival’s purpose could be about stitching together the community. Books were, of course, the medium. But couldn’t an ambitious festival set itself the challenge of making the city more connected? Couldn’t it help turn strong readers into good citizens? That seemed to me a promising direction—a specific, unique, disputable lodestar for a book festival that could guide its construction...We began to brainstorm. I proposed an idea: Instead of starting each session with the books and authors themselves, why not kick things off with a two-minute exercise in which audience members can meaningfully, if briefly, connect with one another? The host could ask three city- or book-related questions, and then ask each member of the audience to turn to a stranger to discuss one of them. What brought you to this city—whether birth or circumstance? What is a book that really affected you as a child? What do you think would make us a better city? Starting a session with these questions would help the audience become aware of one another. It would also break the norm of not speaking to a stranger, and perhaps encourage this kind of behavior to continue as people left the session. And it would activate a group identity—the city’s book lovers—that, in the absence of such questions, tends to stay dormant. As soon as this idea was mentioned, someone in the group sounded a worry. “But I wouldn’t want to take away time from the authors,” the person said. There it was—the real, if unspoken, purpose rousing from its slumber and insisting on its continued primacy. Everyone liked the idea of “book festival as community glue” in theory. But at the first sign of needing to compromise on another thing in order to honor this new something, alarm bells rang. The group wasn’t ready to make the purpose of the book festival the stitching of community if it meant changing the structure of the sessions, or taking time away from something else. Their purpose, whether or not they admitted it, was the promotion of books and reading and the honoring of authors. It bothered them to make an author wait two minutes for citizens to bond. The book festival was doing what many of us do: shaping a gathering according to various unstated motivations, and making half-hearted gestures toward loftier goals.

Paying for power was so common that in 2012 the Modern Chinese Dictionary, the national authority on language, was compelled to add the word maiguan—“to buy a government promotion.” In some cases, the options read like a restaurant menu. In a small town in Inner Mongolia, the post of chief planner was sold for $103,000. The municipal party secretary was on the block for $101,000. It followed a certain logic: in weak democracies, people paid their way into office by buying votes; in a state where there were no votes to buy, you paid the people who doled out the jobs. Even the military was riddled with patronage; commanders received a string of payments from a pyramid of loyal officers beneath them. A one-star general could reportedly expect to receive ten million dollars in gifts and business deals; a four-star commander stood to earn at least fifty million. Every country has corruption, but China’s was approaching a level of its own. For those at the top, the scale of temptation had reached a level unlike anything ever encountered in the West. It was not always easy to say which Bare-Handed Fortunes were legitimate and which were not, but political office was a reliable pathway to wealth on a scale of its own. By 2012 the richest seventy members of China’s national legislature had a net worth of almost ninety billion dollars—more than ten times the combined net worth of the entire U.S. Congress.

The most common criticism of the spread was that it detached policy debate from the real world, that nobody used language the way that these debaters did, save perhaps for auctioneers. But even adolescents knew this wasn't true, that corporate persons deployed a version of the spread all the time: for they heard the spoken warnings at the end of the increasingly common television commercials for prescription drugs, when risk information was disclosed at a speed designed to make it difficult to comprehend; they heard the list of rules and caveats read rapid-fire at the end of promotions on the radio; they were at least vaguely familiar with the 'fine print' one received from financial institutions and health-insurance companies; the last thing one was supposed to do with these thousands of words was comprehend them. These types of disclosure were designed to conceal; they exposed you to information that, should you challenge the institution in question, would be treated like a 'dropped argument' in a fast round of debate - you have already conceded the validity of the point by failing to address it when it was presented. It's no excuse that you didn't have the time. Even before the twenty-four hour news cycle, Twitter storms, algorithmic trading, spreadsheets, the DDoS attack, Americans were getting 'spread' in their daily lives; meanwhile, their politicians went on speaking slowly, slowly about values utterly disconnected from their policies.

Become Aware of Memory Bias When people are anxious, they often have biased recall for events. For example, Brian talks himself into believing he screwed up an interview for a promotion because he thinks over and over about things he could’ve said. However, he doesn’t as easily recall the good answers he gave. He endlessly mentally rehashes ambiguous cues the interviewers gave off, such as appearing to rush through questions, but doesn’t as easily recall when the interviewers responded positively. Another example: A friend of mine used to talk herself into believing she’d failed every exam she ever took. She’d ruminate over all the answers she hadn’t known and wouldn’t recall questions she’d been able to answer correctly. The take-home message when you’re ruminating: Don’t trust your memory. You might be ruminating about something fictional or at least magnified. This also applies to ruminating about how you think others perceive you; you may just be mind reading based on a biased memory of interactions. Experiment: Do you have any current rumination topics where memory bias might be playing a role? If you can’t think of anything now, come back to this experiment when you have an issue that fits. Answer the following questions: 1. What’s your ruminating mind telling you? 2. What are the objective data telling you about whether your ruminative thoughts are likely to be correct? For example, my friend who always convinced herself she’d failed exams had never failed anything. 3. Are you recalling feedback as harsher than it was or recalling blips in your performance as worse than they were?

Sadly, however, it is not serious historians who, for the most part, form the historical consciousness of their times; it is bad popular historians, generally speaking, and the historical hearsay they repeat or invent, and the myths they perpetuate and simplifications they promote, that tend to determine how most of us view the past. However assiduously the diligent, painstakingly precise academical drudge may labor at his or her meticulously researched and exhaustively documented tomes, nothing he or she produces will enjoy a fraction of the currency of any of the casually composed (though sometimes lavishly illustrated) squibs heaped on the front tables of chain bookstores or clinging to the middle rungs of best-seller lists. For everyone whose picture of the Middle Ages is shaped by the dry, exact, quietly illuminating books produced by those pale dutiful pedants who squander the golden meridians of their lives prowling in the shadows of library stacks or weakening their eyes by poring over pages of barely legible Carolingian minuscule, a few hundred will be convinced by what they read in, say, William Manchester’s dreadful, vulgar, and almost systematically erroneous A World Lit Only by Fire. After all, few have the time or the need to sift through academic journals and monographs and tedious disquisitions on abstruse topics trying to separate the gold from the dross. And so, naturally, among the broadly educated and the broadly uneducated alike, it is the simple picture that tends to prevail, though in varying shades and intensities of color, as with any image often and cheaply reproduced.

While I was intent on improving my language, I met with an English grammar (I think it was Greenwood's), at the end of which there were two little sketches of the arts of rhetoric and logic, the latter finishing with a specimen of a dispute in the Socratic method; and soon after I procur'd Xenophon's Memorable Things of Socrates, wherein there are many instances of the same method. I was charm'd with it, adopted it, dropt my abrupt contradiction and positive argumentation, and put on the humble inquirer and doubter. And being then, from reading Shaftesbury and Collins, become a real doubter in many points of our religious doctrine, I found this method safest for myself and very embarrassing to those against whom I used it; therefore I took a delight in it, practis'd it continually, and grew very artful and expert in drawing people, even of superior knowledge, into concessions, the consequences of which they did not foresee, entangling them in difficulties out of which they could not extricate themselves, and so obtaining victories that neither myself nor my cause always deserved. I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously:           "Men should be taught as if you taught them not,           And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines,           "Immodest words admit of no defense,           For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus?           "Immodest words admit but this defense,           That want of modesty is want of sense." This, however, I should submit to better judgments.

We came to the city because we wished to live haphazardly, to reach for only the least realistic of our desires, and to see if we could not learn what our failures had to teach, and not, when we came to live, discover that we had never died. We wanted to dig deep and suck out all the marrow of life, to be overworked and reduced to our last wit. And if our bosses proved mean, why then we’d evoke their whole and genuine meanness afterward over vodka cranberries and small batch bourbons. And if our drinking companions proved to be sublime then we would stagger home at dawn over the Old City cobblestones, into hot showers and clean shirts, and press onward until dusk fell again. For the rest of the world, it seemed to us, had somewhat hastily concluded that it was the chief end of man to thank God it was Friday and pray that Netflix would never forsake them. Still we lived frantically, like hummingbirds; though our HR departments told us that our commitments were valuable and our feedback was appreciated, our raises would be held back another year. Like gnats we pestered Management— who didn’t know how to use the Internet, whose only use for us was to set up Facebook accounts so they could spy on their children, or to sync their iPhones to their Outlooks, or to explain what tweets were and more importantly, why— which even we didn’t know. Retire! we wanted to shout. We ha Get out of the way with your big thumbs and your senior moments and your nostalgia for 1976! We hated them; we wanted them to love us. We wanted to be them; we wanted to never, ever become them. Complexity, complexity, complexity! We said let our affairs be endless and convoluted; let our bank accounts be overdrawn and our benefits be reduced. Take our Social Security contributions and let it go bankrupt. We’d been bankrupt since we’d left home: we’d secure our own society. Retirement was an afterlife we didn’t believe in and that we expected yesterday. Instead of three meals a day, we’d drink coffee for breakfast and scavenge from empty conference rooms for lunch. We had plans for dinner. We’d go out and buy gummy pad thai and throat-scorching chicken vindaloo and bento boxes in chintzy, dark restaurants that were always about to go out of business. Those who were a little flush would cover those who were a little short, and we would promise them coffees in repayment. We still owed someone for a movie ticket last summer; they hadn’t forgotten. Complexity, complexity. In holiday seasons we gave each other spider plants in badly decoupaged pots and scarves we’d just learned how to knit and cuff links purchased with employee discounts. We followed the instructions on food and wine Web sites, but our soufflés sank and our baked bries burned and our basil ice creams froze solid. We called our mothers to get recipes for old favorites, but they never came out the same. We missed our families; we were sad to be rid of them. Why shouldn’t we live with such hurry and waste of life? We were determined to be starved before we were hungry. We were determined to be starved before we were hungry. We were determined to decrypt our neighbors’ Wi-Fi passwords and to never turn on the air-conditioning. We vowed to fall in love: headboard-clutching, desperate-texting, hearts-in-esophagi love. On the subways and at the park and on our fire escapes and in the break rooms, we turned pages, resolved to get to the ends of whatever we were reading. A couple of minutes were the day’s most valuable commodity. If only we could make more time, more money, more patience; have better sex, better coffee, boots that didn’t leak, umbrellas that didn’t involute at the slightest gust of wind. We were determined to make stupid bets. We were determined to be promoted or else to set the building on fire on our way out. We were determined to be out of our minds.

On August 21, 1931, invited to address an American Legion convention in Connecticut, he made the first no-holds-barred antiwar speech of his career. It stunned all who heard it or read it in the few papers that dared report it in part: I spent 33 years . . . being a high-class muscle man for Big Business, for Wall Street and the bankers. In short, I was a racketeer for capitalism. . . . I helped purify Nicaragua for the international banking house of Brown Brothers in 1909-1912. I helped make Mexico and especially Tampico safe for American oil interests in 1916. I brought light to the Dominican Republic for American sugar interests in 1916. I helped make Haiti and Cuba a decent place for the National City [Bank] boys to collect revenue in. I helped in the rape of half a dozen Central American republics for the benefit of Wall Street. . . . In China in 1927 I helped see to it that Standard Oil went its way unmolested. . . . I had . . . a swell racket. I was rewarded with honors, medals, promotions. . . . I might have given Al Capone a few hints. The best he could do was to operate a racket in three cities. The Marines operated on three continents. . . . We don’t want any more wars, but a man is a damn fool to think there won’t be any more of them. I am a peace-loving Quaker, but when war breaks out every damn man in my family goes. If we’re ready, nobody will tackle us. Give us a club and we will face them all. . . . There is no use talking about abolishing war; that’s damn foolishness. Take the guns away from men and they will fight just the same. . . . In the Spanish-American War we didn’t have any bullets to shoot, and if we had not had a war with a nation that was already licked and looking for an excuse to quit, we would have had hell licked out of us. . . . No pacifists or Communists are going to govern this country. If they try it there will be seven million men like you rise up and strangle them. Pacifists? Hell, I’m a pacifist, but I always have a club behind my back!

The climate for relationships within an innovation group is shaped by the climate outside it. Having a negative instead of a positive culture can cost a company real money. During Seagate Technology’s troubled period in the mid-to-late 1990s, the company, a large manufacturer of disk drives for personal computers, had seven different design centers working on innovation, yet it had the lowest R&D productivity in the industry because the centers competed rather than cooperated. Attempts to bring them together merely led people to advocate for their own groups rather than find common ground. Not only did Seagate’s engineers and managers lack positive norms for group interaction, but they had the opposite in place: People who yelled in executive meetings received “Dog’s Head” awards for the worst conduct. Lack of product and process innovation was reflected in loss of market share, disgruntled customers, and declining sales. Seagate, with its dwindling PC sales and fading customer base, was threatening to become a commodity producer in a changing technology environment. Under a new CEO and COO, Steve Luczo and Bill Watkins, who operated as partners, Seagate developed new norms for how people should treat one another, starting with the executive group. Their raised consciousness led to a systemic process for forming and running “core teams” (cross-functional innovation groups), and Seagate employees were trained in common methodologies for team building, both in conventional training programs and through participation in difficult outdoor activities in New Zealand and other remote locations. To lead core teams, Seagate promoted people who were known for strong relationship skills above others with greater technical skills. Unlike the antagonistic committees convened during the years of decline, the core teams created dramatic process and product innovations that brought the company back to market leadership. The new Seagate was able to create innovations embedded in a wide range of new electronic devices, such as iPods and cell phones.

People should consider, for example, the tireless unavoidable English utilitarians, how they wander around crudely and honourably in Bentham’s footsteps, moving this way and that (a Homeric metaphor says it more clearly), just as Bentham himself had already wandered in the footsteps of the honourable Helvetius (this Helvetius — no, he was no dangerous man!). No new idea, nothing of a more refined expression and bending of an old idea, not even a real history of an earlier thought: an impossible literature in its totality, unless we understand how to spice it up with some malice. For in these moralists as well (whom we really have to read with their ulterior motives in mind [mit Nebengedanken], if we have to read them—) that old English vice called cant and moral Tartufferie [hypocrisy], has inserted itself, this time hidden under a new form of scientific thinking. Nor is there any lack of a secret resistance against the pangs of conscience, something a race of former Puritans will justifiably suffer from in all its scientific preoccupations with morality. (Isn’t a moralist the opposite of a Puritan, namely, a thinker who considers morality something questionable, worth raising questions about, in short, as a problem? Shouldn’t moralizing be — immoral?). In the end they all want English morality to be considered right, so that then mankind or “general needs” or “the happiness of the greatest number” —n o! England’s happiness — will be best served. They want to prove with all their might that striving for English happiness, I mean for comfort and fashion (and, as the highest priority, a seat in Parliament) is at the same time also the right path of virtue, in fact, that all virtue which has existed in the world so far has consisted of just such striving. Not one of all those ponderous herd animals with uneasy consciences (who commit themselves to promoting the cause of egoism as an issue of general welfare—) wants to know or catch a whiff of the fact that the “general welfare” is no ideal, no goal, not even a concept one can somehow grasp, but is only an emetic — that what is right for one man cannot in any way therefore be right for another, that the demand for a single morality for everyone is a direct restriction on the higher men, in short, that there is a rank ordering between man and man, as a result, also between morality and morality. These utilitarian Englishmen are a modest and thoroughly mediocre kind of human being and, as mentioned, insofar as they are boring, we cannot think highly enough of their utility.

This is a good moment to remember one of Mansfield’s Manly Maxims: “Manly men tend their fields.” It means that we take care of the lives and property entrusted to us. It means that we take responsibility for everything in the “field assigned to us.” We cannot do this without knowledge. We cannot do it if we are ignorant of our times, blind to the trends shaping our lives, and oblivious to the basic knowledge that allows us to do what we are called to do as men. We must know enough about law, health, science, economics, politics, and technology to fulfill our roles. We should also know enough about our faith to stand our ground in a secular age, resist heresies, and teach our families. We also shouldn’t be without the benefits of literature and poetry, of good novels and stirring stories, all of which make us more relevant and more effective. We need all of this, and no one is going to force it upon us. Nor will we acquire what we need from a degree program or a study group alone, as valuable as these can be. The truth is that men who aspire to be genuine men and serve well have no choice: they must devote themselves to an aggressive program of self-education. They have to read books, stay current with websites and periodicals, consult experts, and put themselves in a position to know. It isn’t as hard as it sounds, particularly in our Internet age. Much of what a man needs to know can land in his iPad while he is sleeping, but he has to know enough to value this power in the first place. To ignore this duty can mean disaster. How many men have lost jobs because they did not see massive trends on the horizon? How many men have failed to stay intellectually sharp and so gave up ground in their professions to others with more active minds? How many have lost money through uninformed investments or have not taken opportunities in expanding fields or have missed promotions because they had not bothered to learn about new technologies or what changes social media, for example, would bring to their jobs? I do not want to be negative. Learning is a joy. Reading is one of the great pleasures of life. A man ought to invest in knowledge because it is part of living in this world fully engaged and glorifying God. Yet our times also make it essential. The amount of knowledge in the world is increasing. Technology is transforming our lives. New trends can rise like floodwaters and sweep devastation into our homes. Men committed to tending their fields learn, study, research, dig out facts, and test theories. They know how to safeguard their families. They serve well because they serve as informed men.

Stick to a sleep schedule. Go to bed and wake up at the same time each day. As creatures of habit, people have a hard time adjusting to changes in sleep patterns. Sleeping later on weekends won’t fully make up for a lack of sleep during the week and will make it harder to wake up early on Monday morning. Set an alarm for bedtime. Often we set an alarm for when it’s time to wake up but fail to do so for when it’s time to go to sleep. If there is only one piece of advice you remember and take from these twelve tips, this should be it. Exercise is great, but not too late in the day. Try to exercise at least thirty minutes on most days but not later than two to three hours before your bedtime. Avoid caffeine and nicotine. Coffee, colas, certain teas, and chocolate contain the stimulant caffeine, and its effects can take as long as eight hours to wear off fully. Therefore, a cup of coffee in the late afternoon can make it hard for you to fall asleep at night. Nicotine is also a stimulant, often causing smokers to sleep only very lightly. In addition, smokers often wake up too early in the morning because of nicotine withdrawal. Avoid alcoholic drinks before bed. Having a nightcap or alcoholic beverage before sleep may help you relax, but heavy use robs you of REM sleep, keeping you in the lighter stages of sleep. Heavy alcohol ingestion also may contribute to impairment in breathing at night. You also tend to wake up in the middle of the night when the effects of the alcohol have worn off. Avoid large meals and beverages late at night. A light snack is okay, but a large meal can cause indigestion, which interferes with sleep. Drinking too many fluids at night can cause frequent awakenings to urinate. If possible, avoid medicines that delay or disrupt your sleep. Some commonly prescribed heart, blood pressure, or asthma medications, as well as some over-the-counter and herbal remedies for coughs, colds, or allergies, can disrupt sleep patterns. If you have trouble sleeping, talk to your health care provider or pharmacist to see whether any drugs you’re taking might be contributing to your insomnia and ask whether they can be taken at other times during the day or early in the evening. Don’t take naps after 3 p.m. Naps can help make up for lost sleep, but late afternoon naps can make it harder to fall asleep at night. Relax before bed. Don’t overschedule your day so that no time is left for unwinding. A relaxing activity, such as reading or listening to music, should be part of your bedtime ritual. Take a hot bath before bed. The drop in body temperature after getting out of the bath may help you feel sleepy, and the bath can help you relax and slow down so you’re more ready to sleep. Dark bedroom, cool bedroom, gadget-free bedroom. Get rid of anything in your bedroom that might distract you from sleep, such as noises, bright lights, an uncomfortable bed, or warm temperatures. You sleep better if the temperature in the room is kept on the cool side. A TV, cell phone, or computer in the bedroom can be a distraction and deprive you of needed sleep. Having a comfortable mattress and pillow can help promote a good night’s sleep. Individuals who have insomnia often watch the clock. Turn the clock’s face out of view so you don’t worry about the time while trying to fall asleep. Have the right sunlight exposure. Daylight is key to regulating daily sleep patterns. Try to get outside in natural sunlight for at least thirty minutes each day. If possible, wake up with the sun or use very bright lights in the morning. Sleep experts recommend that, if you have problems falling asleep, you should get an hour of exposure to morning sunlight and turn down the lights before bedtime. Don’t lie in bed awake. If you find yourself still awake after staying in bed for more than twenty minutes or if you are starting to feel anxious or worried, get up and do some relaxing activity until you feel sleepy.