Properties Famous Quotes

I know I'm famous and irresitible - a combination whose properties closely resemble radioactivity - and I know that you in this room are helpless against me.

The “pursuit of happiness” is such a key element of the “American (ideological) dream” that one tends to forget the contingent origin of this phrase: “We holds these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Where did the somewhat awkward “pursuit of happiness” come from in this famous opening passage of the US Declaration of Independence? The origin of it is John Locke, who claimed that all men had the natural rights of life, liberty, and property— the latter was replaced by “the pursuit of happiness” during negotiations of the drafting of the Declaration, as a way to negate the black slaves’ right to property.

IP is an intangible asset—an idea converted into transferable personal property rights through patents, trademarks, copyrights, service marks, and trade secrets. IP covers every famous animated character you’ve ever heard of, the logos on your clothing. IP covers products and services you use every day—from flashlights to mobile phones, packaging to cars, food and beverage products, to smart thermostats. IP is not only for big businesses. Most start-ups and event microbusinesses have IP of some kind. 

Though Locke’s empiricist ideas are important, it was his political writing that made him famous. He proposed a social-contract theory of the legitimacy of government and the idea of natural rights to private property.

Our guy has a property office, John. And I don't mean the Property Office here in One PP. I mean the huge fucking storage facility. A guy in there, with access to thousands of fucking handguns. Even the ones that other people would be keeping an eye on, like Son of Sam's piece, for fuck's sake - a guy in there who'll just boost them and give them to our guy to kill people with. And if the guns are too famous, he'll cut his own slugs out of the bodies and walk away. This guy, our guy, he's actually starting to scare me a bit right now." "A couple of hundred kills to his name didn't do that?" "Meh. I dream about killing two hundred people every fucking night." "You know," said Tallow, "whenever I'm in danger of forgetting you're CSU, you always find a way to remind me.

By the late nineteenth century, as British cities teemed with new inhabitants, crime rates rose and more established residents came to be afflicted with a new, urban, and distinctly modern anxiety. For the middle and upper classes, it centered acutely on the protection of property, coalescing in particular around city dwellers who were not members of the bourgeoisie. These included the working class, the poor, new immigrants, and Jews, all of whom were viewed increasingly as agents of social contagion - a threat in urgent need of containment.

One [event] is the discovery of the anesthetic properties of chloroform [in 1847] by James Simpson of Scotland. Following the reports of [William] Morton’s demonstration [1846], he tried ether but, dissatisfied, searched for a substitute and came upon chlorophorm. He was an obstetrician. His use of anesthesia to alleviate the pains of childbirth was violently opposed by the Scottish clergy on the ground that pain was ordained by the scriptural command, “In sorrow thou shalt bring forth children”, and that it was impious to attempt to avert it by anesthetic agents. And it was Simpson who stilled this opposition by his own famous quotation from scripture; he pointed out that when Eve was born, God cast Adam into deep sleep before performing upon him the notable costalectomy. Anesthesia was thus permissible by scriptural precedent.

free men, whose minds were properly on their business, found a satisfaction in improving, cultivating, and providing for their families; but negroes, laboring to support others who claim them as their property, and expecting nothing but slavery during life, had not the like inducement to be industrious.

All the most reasonable teachings of human wisdom concerning justice are summed up in that famous adage: Do unto others that which you would that others should do unto you; Do not unto others that which you would not that others should do unto you. But this rule of moral practice is unscientific: what have I a right to wish that others should do or not do to me? It is of no use to tell me that my duty is equal to my right, unless I am told at the same time what my right is.

For a country that is famous for exporting democracy across the globe and has branded itself as the shining city on the hill, the United States has a shameful history when it comes to embracing one of its most basic rights at home. In 1787, when the founders ratified the Constitution, only white male property owners could vote in the eleven states of the Union. In 1865, at the end of the Civil War, black men could cast a ballot freely in only five states. Women couldn’t vote until 1920. The remarkably brief Reconstruction period of 1865–1877, when there were twenty-two black members of Congress from the South and six hundred black state legislators, was followed by ninety years of Jim Crow rule. The United States is the only advanced democracy that has ever enfranchised, disenfranchised, and then reenfranchised an entire segment of the population. Despite our many distinctions as a democracy, the enduring debate over who can and cannot participate in it remains a key feature of our national character.

That is why, as a basic rule, we find more images of kings and queens in all their finery in royal palaces than anywhere else; and it is why, for example, some of the most famous images of Roman emperors have been found on properties almost certainly owned by the imperial family. In Egypt too, monumental images of pharaohs commissioned by pharaohs themselves in vast numbers played their part in convincing the pharaoh of his own pharaonic power. It makes a nice twist on the usual idea of ‘propaganda’ to think that at least one target audience of these colossal images of ‘the-body-as-power’ was the person who had commissioned them.

Take one famous example: arguments about property destruction after Seattle. Most of these, I think, were really arguments about capitalism. Those who decried window-breaking did so mainly because they wished to appeal to middle-class consumers to move towards global exchange-style green consumerism, and to ally with labor bureaucracies and social democrats abroad. This was not a path designed to provoke a direct confrontation with capitalism, and most of those who urged us to take this route were at least skeptical about the possibility that capitalism could ever really be defeated. Many were in fact in favor of capitalism, if in a significantly humanized form. Those who did break windows, on the other hand, didn't care if they offended suburban homeowners, because they did not figure that suburban homeowners were likely to ever become a significant element in any future revolutionary anticapitalist coalition. They were trying, in effect, to hijack the media to send a message that the system was vulnerable -- hoping to inspire similar insurrectionary acts on the part of those who might be considering entering a genuinely revolutionary alliance; alienated teenagers, oppressed people of color, undocumented workers, rank-and-file laborers impatient with union bureaucrats, the homeless, the unemployed, the criminalized, the radically discontent. If a militant anticapitalist movement was to begin, in America, it would have to start with people like these: people who don't need to be convinced that the system is rotten, only, that there's something they can do about it. And at any rate, even if it were possible to have an anticapitalist revolution without gun-battles in the streets -- which most of us are hoping it is, since let's face it, if we come up against the US army, we will lose -- there's no possible way we could have an anticapitalist revolution while at the same time scrupulously respecting property rights. Yes, that will probably mean the suburban middle class will be the last to come on board. But they would probably be the last to come on board anyway.

From science, then, if it must be so, let man learn the philosophic truth that there is no material universe; its warp and woof is maya, illusion. Its mirages of reality all break down under analysis. As one by one the reassuring props of a physical cosmos crash beneath him, man dimly perceives his idolatrous reliance, his past transgression of the divine command: “Thou shalt have no other gods before Me.” In his famous equation outlining the equivalence of mass and energy, Einstein proved that the energy in any particle of matter is equal to its mass or weight multiplied by the square of the velocity of light. The release of the atomic energies is brought about through the annihilation of the material particles. The ‘death’ of matter has been the ‘birth’ of an Atomic Age. Light-velocity is a mathematical standard or constant not because there is an absolute value in 186,000 miles a second, but because no material body, whose mass increases with its velocity, can ever attain the velocity of light. Stated another way: only a material body whose mass is infinite could equal the velocity of light. This conception brings us to the law of miracles. The masters who are able to materialise and dematerialise their bodies or any other object and to move with the velocity of light, and to utilise the creative light-rays in bringing into instant visibility any physical manifestation, have fulfilled the necessary Einsteinian condition: their mass is infinite. The consciousness of a perfected yogi is effortlessly identified, not with a narrow body, but with the universal structure. Gravitation, whether the ‘force’ of Newton or the Einsteinian ‘manifestation of inertia’, is powerless to compel a master to exhibit the property of ‘weight’ which is the distinguishing gravitational condition of all material objects. He who knows himself as the omnipresent Spirit is subject no longer to the rigidities of a body in time and space. Their imprisoning ‘rings-pass-not’ have yielded to the solvent: “I am He.

Knowledge about the nutritious properties and growth cycles of what would later become staple crops, feeding vast populations – wheat, rice, corn – was initially maintained through ritual play farming of exactly this sort. Nor was this pattern of discovery limited to crops. Ceramics were first invented, long before the Neolithic, to make figurines, miniature models of animals and other subjects, and only later cooking and storage vessels. Mining is first attested as a way of obtaining minerals to be used as pigments, with the extraction of metals for industrial use coming only much later. Mesoamerican societies never employed wheeled transport; but we know they were familiar with spokes, wheels and axles since they made toy versions of them for children. Greek scientists famously came up with the principle of the steam engine, but only employed it to make temple doors that appeared to open of their own accord, or similar theatrical illusions. Chinese scientists, equally famously, first employed gunpowder for fireworks.

The Poet" The riches of the poet are equal to his poetry His power is his left hand It is idle weak and precious His poverty is his wealth, a wealth which may destroy him like Midas Because it is that laziness which is a form of impatience And this he may be destroyed by the gold of the light which never was On land or sea. He may be drunken to death, draining the casks of excess That extreme form of success. He may suffer Narcissus' destiny Unable to live except with the image which is infatuation Love, blind, adoring, overflowing Unable to respond to anything which does not bring love quickly or immediately. ...The poet must be innocent and ignorant But he cannot be innocent since stupidity is not his strong point Therefore Cocteau said, "What would I not give To have the poems of my youth withdrawn from existence? I would give to Satan my immortal soul." This metaphor is wrong, for it is his immortal soul which he wished to redeem, Lifting it and sifting it, free and white, from the actuality of youth's banality, vulgarity, pomp and affectation of his early works of poetry. So too in the same way a Famous American Poet When fame at last had come to him sought out the fifty copies of his first book of poems which had been privately printed by himself at his own expense. He succeeded in securing 48 of the 50 copies, burned them And learned then how the last copies were extant, As the law of the land required, stashed away in the national capital, at the Library of Congress. Therefore he went to Washington, therefore he took out the last two copies Placed them in his pocket, planned to depart Only to be halted and apprehended. Since he was the author, Since they were his books and his property he was reproached But forgiven. But the two copies were taken away from him Thus setting a national precedent. For neither amnesty nor forgiveness is bestowed upon poets, poetry and poems, For William James, the lovable genius of Harvard spoke the terrifying truth: "Your friends may forget, God may forgive you, But the brain cells record your acts for the rest of eternity." What a terrifying thing to say! This is the endless doom, without remedy, of poetry. This is also the joy everlasting of poetry. Delmore Schwartz

The Republican Roosevelt wanted to fight plutocrats as well as anarchists. Their plunder of oil, coal, minerals, and timber on federal lands appalled him, in his role as the founder of America’s national parks. Corporate criminals, carving up public property for their private profit, paid bribes to politicians to protect their land rackets. Using thousand-dollar bills as weapons, they ransacked millions of acres of the last American frontiers. In 1905, a federal investigation, led in part by a scurrilous Secret Service agent named William J. Burns, had led to the indictment and conviction of Senator John H. Mitchell and Representative John H. Williamson of Oregon, both Republicans, for their roles in the pillage of the great forests of the Cascade Range. An Oregon newspaper editorial correctly asserted that Burns and his government investigators had used “the methods of Russian spies and detectives.” The senator died while his case was on appeal; the congressman’s conviction was overturned by the U.S. Supreme Court on grounds of “outrageous conduct,” including Burns’s brazen tampering with jurors and witnesses. Burns left the government and became a famous private eye; his skills at tapping telephones and bugging hotel rooms eventually won him a job as J. Edgar Hoover’s

The father of communism, Karl Marx, famously predicted the “withering away of the state” once the proletarian revolution had achieved power and abolished private property. Left-wing revolutionaries from the nineteeth-century anarchists on thought it sufficient to destroy old power structures without giving serious thought to what would take their place. This tradition continues up through the present, with the suggestion by antiglobalization authors like Michael Hardt and Antonio Negri that economic injustice could be abolished by undermining the sovereignty of states and replacing it with a networked “multitude.”17 Real-world Communist regimes of course did exactly the opposite of what Marx predicted, building large and tyrannical state structures to force people to act collectively when they failed to do so spontaneously. This in turn led a generation of democracy activists in Eastern Europe to envision their own form of statelessness, where a mobilized civil society would take the place of traditional political parties and centralized governments. 18 These activists were subsequently disillusioned by the realization that their societies could not be governed without institutions, and when they encountered the messy compromises required to build them. In the decades since the fall of communism, Eastern Europe is democratic, but it is not thereby necessarily happy with its politics or politicians.19 The fantasy of statelessness

the device had the property of transresistance and should have a name similar to devices such as the thermistor and varistor, Pierce proposed transistor. Exclaimed Brattain, “That’s it!” The naming process still had to go through a formal poll of all the other engineers, but transistor easily won the election over five other options.35 On June 30, 1948, the press gathered in the auditorium of Bell Labs’ old building on West Street in Manhattan. The event featured Shockley, Bardeen, and Brattain as a group, and it was moderated by the director of research, Ralph Bown, dressed in a somber suit and colorful bow tie. He emphasized that the invention sprang from a combination of collaborative teamwork and individual brilliance: “Scientific research is coming more and more to be recognized as a group or teamwork job. . . . What we have for you today represents a fine example of teamwork, of brilliant individual contributions, and of the value of basic research in an industrial framework.”36 That precisely described the mix that had become the formula for innovation in the digital age. The New York Times buried the story on page 46 as the last item in its “News of Radio” column, after a note about an upcoming broadcast of an organ concert. But Time made it the lead story of its science section, with the headline “Little Brain Cell.” Bell Labs enforced the rule that Shockley be in every publicity photo along with Bardeen and Brattain. The most famous one shows the three of them in Brattain’s lab. Just as it was about to be taken, Shockley sat down in Brattain’s chair, as if it were his desk and microscope, and became the focal point of the photo. Years later Bardeen would describe Brattain’s lingering dismay and his resentment of Shockley: “Boy, Walter hates this picture. . . . That’s Walter’s equipment and our experiment,

Every time we sit down to breakfast, we are likely to be benefiting from a dozen such prehistoric inventions. Who was the first person to figure out that you could make bread rise by the addition of those microorganisms we call yeasts? We have no idea, but we can be almost certain she was a woman and would most likely not be considered ‘white’ if she tried to immigrate to a European country today; and we definitely know her achievement continues to enrich the lives of billions of people. What we also know is that such discoveries were, again, based on centuries of accumulated knowledge and experimentation – recall how the basic principles of agriculture were known long before anyone applied them systematically – and that the results of such experiments were often preserved and transmitted through ritual, games and forms of play (or even more, perhaps, at the point where ritual, games and play shade into each other). ‘Gardens of Adonis’ are a fitting symbol here. Knowledge about the nutritious properties and growth cycles of what would later become staple crops, feeding vast populations – wheat, rice, corn – was initially maintained through ritual play farming of exactly this sort. Nor was this pattern of discovery limited to crops. Ceramics were first invented, long before the Neolithic, to make figurines, miniature models of animals and other subjects, and only later cooking and storage vessels. Mining is first attested as a way of obtaining minerals to be used as pigments, with the extraction of metals for industrial use coming only much later. Mesoamerican societies never employed wheeled transport; but we know they were familiar with spokes, wheels and axles since they made toy versions of them for children. Greek scientists famously came up with the principle of the steam engine, but only employed it to make temple doors that appeared to open of their own accord, or similar theatrical illusions. Chinese scientists, equally famously, first employed gunpowder for fireworks.

The Biggest Property Rental In Amsterdam Amsterdam has been ranked as the 13th best town to live in the globe according to Mercer contacting annual Good quality of Living Review, a place it's occupied given that 2006. Which means that the city involving Amsterdam is among the most livable spots you can be centered. Amsterdam apartments are equally quite highly sought after and it can regularly be advisable to enable a housing agency use their internet connections with the amsterdam parkinghousing network to help you look for a suitable apartment for rent Amsterdam. Amsterdam features rated larger in the past, yet continuing plan of disruptive and wide spread construction projects - like the problematic North-South town you live line- has intended a small scores decline. Amsterdam after rated inside the top 10 Carolien Gehrels (Tradition) told Dutch news company ANP that the metropolis is happy together with the thirteenth place. "Of course you want is actually the first place position, however shows that Amsterdam is a fairly place to live. Well-known places to rent in Amsterdam Your Jordaan. An old employees quarter popularised amang other things with the sentimental tunes of a quantity of local vocalists. These music painted an attractive image of the location. Local cafes continue to attribute live vocalists like Arthur Jordaan and Tante Leeni. The Jordaan is a network of alleyways and narrow canals. The section was proven in the Seventeenth century, while Amsterdam desperately needed to expand. The region was created along the design of the routes and ditches which already existed. The Jordaan is known for the weekly biological Nordermaarkt on Saturdays. Amsterdam is famous for that open air market segments. In Oud-zuid there is a ranging Jordan Cuypmarkt open year long. This part of town is a very popular spot for expats to find Expat Amsterdam flats due in part to vicinity of the Vondelpark. Among the largest community areas A hundred and twenty acres) inside Amsterdam, Netherlands. It can be located in the stadsdeel Amsterdam Oud-Zuid, western side from the Leidseplein as well as the Museumplein. The playground was exposed in 1865 as well as originally named the "Nieuwe Park", but later re-named to "Vondelpark", after the 17th one hundred year author Joost lorrie den Vondel. Every year, the recreation area has around 10 million guests. In the park can be a film art gallery, an open air flow theatre, any playground, and different cafe's and restaurants.

Reed was involved in some of our most famous duck hunts; he even has a blind named after him. It’s called the Reed Robertson Hole. One year, we were having a really bad duck season. It was hot and there always seemed to be southwest winds, which aren’t ideal conditions on Phil’s property. One Sunday, the forecast called for more southwest winds, so nobody wanted to go hunting. I wasn’t going to pass up a morning in the duck blind, so I decided to take Reed with me. My expectations were so low that I was really only taking him to see the sunrise. I was convinced we wouldn’t see a single duck. Well, it got to be daylight and nothing happened. But we were still spending quality time together, and I was talking to him about God and the outdoors. I looked up and saw two birds. I literally thought it was two crows flying overhead. But then I realized it was two mallard drakes. I called them and they made two passes over our blind before backpedaling right in front of us. They seemed to stop in motion about ten feet in front of us. “Shoot!” I said. Reed raised his gun and shot three times in less than three seconds. Apparently, he still believed his shotgun was an AK-47. He went boom! Boom! Boom! By the time Reed was gone, I raised my gun and shot both of them. He looked at me and was like, “What happened?” He looked at his gun and thought something was wrong with it. “Son, you got excited and fired too quickly,” I said. “You’ve got to get on the duck.” As soon as I looked up, I saw ten teals circling toward us. They came right into our decoys. I decided to give Reed the first shot again. “Cut ‘em,” I said. Reed raised his gun and fired again. Boom! Boom! Boom! He shot one and then I shot another one. “Hey, you’re on the board,” I said. A while later, about seventy-five teals made three passes over us. I was going to let them light so Reed could get a good shot. About half of them lit and the other half came right toward us. “Cut ’em,” I said. I raised my gun and shot two of them. I heard Reed fire three times but didn’t see anything on the water. “I think I got three of them that time,” he said. “Son, don’t be making up stories,” I told him. I was looking right where he shot and didn’t see anything. But then I looked to the right and realized he’d actually shot four. He hit three on one side and a stray pellet hit one in the back. “Son, you have arrived,” I said. We wound up killing our limit that day, when I didn’t expect us to see any ducks at all. Phil and everybody else made a big deal about it because we hadn’t seen many ducks in days. It was the most ducks we’d ever shot out of that blind, and we’ve never mauled them like that again there. Because I shared the experience with my son, it was one of my most special and memorable hunts. I learned a valuable lesson that day: you never know when the ducks are going to show up. That is why I go every day the season is open.

And what of colonizing additional dimensions beyond the third? Colonize Time. Why not?” “Because, sir,” objected Dr. Templeton Blope, of the University of the Outer Hebrides, “—we are limited to three.” “Quaternionist talk,” shouted his collegial nemesis Hastings Throyle. “Everything, carnal and spiritual, invested in the given three dimensions—for what use, as your Professor Tate famously asked, are any more than three?” “Ever so frightfully sorry. The given world, in case you hadn’t noticed. Planet Earth.” “Which not so long ago was believed to be a plane surface.” So forth. A recurring argument. Quaternionism in this era still enjoyed the light and warmth of a cheerful noontide. Rival systems might be acknowledged now and then, usually for some property considered bothersome, but those of the Hamiltonian faith felt an immunity to ever being superseded, children imagining they would live forever—though the sizable bloc of them aboard the Malus were not quite certain what the closely guarded Mission Document meant when it described the present journey as being taken “at right angles to the flow of time.

A famous thorny issue in philosophy is the so-called infinite regress problem. For example, if we say that the properties of a diamond can be explained by the properties and arrangements of its carbon atoms, that the properties of a carbon atom can be explained by the properties and arrangements of its protons, neutrons and electrons, that the properties of a proton can be explained by the properties and arrangements of its quarks, and so on, then it seems that we're doomed to go on forever trying to explain the properties of the constituent parts. The Mathematical Universe Hypothesis offers a radical solution to this problem: at the bottom level, reality is a mathematical structure, so its parts have no intrinsic properties at all! In other words, the Mathematical Universe Hypothesis implies that we live in a relational reality, in the sense that the properties of the world around us stem not form properties of its ultimate building blocks, but from the relations between these building blocks. The external physical reality is therefore more than the sum of its parts, in the sense that it can have many interesting properties while its parts have no intrinsic properties at all.

Before leaving, Jackson assembled his brigade to bid them this farewell: “Officers and Soldiers of the First Brigade: I am not here to make a speech, but simply to say farewell. I first met you at Harper’s Ferry, in the commencement of this war, and I cannot take leave of you without giving expression to my admiration for your conduct from that day to this, whether on the march, the bivouac, the tented field, or the bloody plains of Manassas, when you gained the well deserved reputation of having decided the fate of that battle. “Throughout the broad extent of country over which you have marched, by your respect for the rights and property of citizens you have shown that you were soldiers, not only to defend, but able and willing to both defend and protect. You have already gained a brilliant and deservedly high reputation throughout the army and the whole Confederacy, and I trust in the future, by your own deeds on the field, and by the assistance of the same kind Providence who has heretofore favored our cause, you will gain more victories, and add additional luster to the reputation you now enjoy. “You have already gained a proud position in the future history of this, our second war of independence. I shall look with great anxiety to your future movements, and I trust that whenever I shall hear of the 1st Brigade on the field of battle it will be of still nobler deeds achieved and a higher reputation won. “In the Army of the Shenandoah you were the First Brigade, in the Army of the Potomac you were the First Brigade, in the 2d Corps of this army you are the First Brigade; you are First Brigade in the affections of your general, and I hope by your future deeds and bearing you will be handed down to posterity as the First Brigade in this, our second war of independence. Farewell!”[21] As it turned out, this moving speech was premature in its deliverance, because just one month later, after witnessing the deplorable troops over who he was to command, Jackson called for his old brigade to reinforce him in the Valley. An

His book For Whom the Bell Tolls was an instant success in the summer of 1940, and afforded him the means to live in style at his villa outside of Havana with his new wife Mary Welsh, whom he married in 1946. It was during this period that he started getting headaches and gaining weight, frequently becoming depressed. Being able to shake off his problems, he wrote a series of books on the Land, Air and Sea, and later wrote The Old Man and the Sea for which he won the Pulitzer Prize in May 1954. Hemingway on a trip to Africa where he barely survived two successive airplane crashes. Returning to Cuba, Ernest worked reshaping the recovered work and wrote his memoir, A Moveable Feast. He also finished True at First Light and The Garden of Eden. Being security conscious, he stored his works in a safe deposit box at a bank in Havana. His home Finca Vigía had become a hub for friends and even visiting tourists. It was reliably disclosed to me that he frequently enjoyed swinger’s parties and orgies at his Cuban home. In Spain after divorcing Frank Sinatra Hemingway introduced Ava Gardner to many of the bullfighters he knew and in a free for all, she seduced many of hotter ones. After Ava Gardner’s affair with the famous Spanish bullfighter Luis Miguel Dominguín crashed, she came to Cuba and stayed at Finca Vigía, where she had what was termed to be a poignant relationship with Ernest. Ava Gardner swam nude in the pool, located down the slope from the Hemingway house, after which he told his staff that the water was not to be emptied. An intimate friendship grew between Hemingway’s forth and second wife, Mary and Pauline. Pauline often came to Finca Vigia, in the early 1950s, and likewise Mary made the crossing of the Florida Straits, back to Key West several times. The ex-wife and the current wife enjoyed gossiping about their prior husbands and lovers and had choice words regarding Ernest. In 1959, Hemingway was in Cuba during the revolution, and was delighted that Batista, who owned the nearby property, that later became the location of the dismal Pan Americana Housing Development, was overthrown. He shared the love of fishing with Fidel Castro and remained on good terms with him. Reading the tea leaves, he decided to leave Cuba after hearing that Fidel wanted to nationalize the properties owned by Americans and other foreign nationals. In the summer of 1960, while working on a manuscript for Life magazine, Hemingway developed dementia becoming disorganized and confused. His eyesight had been failing and he became despondent and depressed. On July 25, 1960, he and his wife Mary left Cuba for the last time. He never retrieved his books or the manuscripts that he left in the bank vault. Following the Bay of Pigs Invasion, the Cuban government took ownership of his home and the works he left behind, including an estimated 5,000 books from his personal library. After years of neglect, his home, which was designed by the Spanish architect Miguel Pascual y Baguer in 1886, has now been largely restored as the Hemingway Museum. The museum, overlooking San Francisco de Paula, as well as the Straits of Florida in the distance, houses much of his work as well as his boat housed near his pool.

Science and philosophy have for centuries been sustained by unquestioning faith in perception. Perception opens a window on to things. This means that it is directed, quasi-teleologically, towards a *truth in itself* in which the reason underlying all appearances is to be found. The tacit thesis of perception is that at every instant experience can be co-ordinated with that of the previous instant and that of the following, and my perspective with that of other consciousnesses—that all contradictions can be removed, that monadic and intersubjective experience is one unbroken text—that what is now indeterminate for me could become determinate for a more complete knowledge, which is as it were realized in advance in the thing, or rather which is the thing itself. Science has first been merely the sequel or amplification of the process which constitutes perceived things. Just as the thing is the invariant of all sensory fields and of all individual perceptual fields, so the scientific concept is the means of fixing and objectifying phenomena. Science defined a theoretical state of bodies not subject to the action of any force, and *ipso facto* defined force, reconstituting with the aid of these ideal components the processes actually observed. It established statistically the chemical properties of pure bodies, deducing from these those of empirical bodies, and seeming thus to hold the plan of creation or in any case to have found a reason immanent in the world. The notion of geometrical space, indifferent to its contents, that of pure movement which does not by itself affect the properties of the object, provided phenomena with a setting of inert existence in which each event could be related to physical conditions responsible for the changes occurring, and therefore contributed to this freezing of being which appeared to be the task of physics. In thus developing the concept of the thing, scientific knowledge was not aware that it was working on a presupposition. Precisely because perception, in its vital implications and prior to any theoretical thought, is presented as perception of a being, it was not considered necessary for reflection to undertake a genealogy of being, and it was therefore confined to seeking the conditions which make being possible. Even if one took account of the transformations of determinant consciousness, even if it were conceded that the constitution of the object is never completed, there was nothing to add to what science said of it; the natural object remained an ideal unity for us and, in the famous words of Lachelier, a network of general properties. It was no use denying any ontological value to the principles of science and leaving them with only a methodical value, for this reservation made no essential change as far as philosophy was concerned, since the sole conceivable being remained defined by scientific method. The living body, under these circumstances, could not escape the determinations which alone made the object into an object and without which it would have had no place in the system of experience. The value predicates which the reflecting judgment confers upon it had to be sustained, in being, by a foundation of physico-chemical properties. In ordinary experience we find a fittingness and a meaningful relationship between the gesture, the smile and the tone of a speaker. But this reciprocal relationship of expression which presents the human body as the outward manifestation of a certain manner of being-in-the-world, had, for mechanistic physiology, to be resolved into a series of causal relations.” —from_Phenomenology of Perception_. Translated by Colin Smith, pp. 62-64 —Artwork by Cristian Boian

The book that most interested the boy told the stories of the famous alchemists. They were men who had dedicated their entire lives to the purification of metals in their laboratories; they believed that, if a metal were heated for many years, it would free itself of all its individual properties, and what was left would be the Soul of the World. This Soul of the World allowed them to understand anything on the face of the earth, because it was the language with which all things communicated. They called that discovery the Master Work—it was part liquid and part solid. “Can’t you just observe men and omens in order to understand the language?” the boy asked. “You have a mania for simplifying everything,” answered the Englishman, irritated. “Alchemy is a serious discipline. Every step has to be followed exactly as it was followed by the masters.” The boy learned that the liquid part of the Master Work was called the Elixir of Life, and that it cured all illnesses; it also kept the alchemist from growing old. And the solid part was called the Philosopher’s Stone. “It’s not easy to find the Philosopher’s Stone,” said the Englishman. “The alchemists spent years in their laboratories, observing the fire that purified the metals. They spent so much time close to the fire that gradually they gave up the vanities of the world. They discovered that the purification of the metals had led to a purification of themselves.

The properties of the renewal tissues enabled the original definition of stem cell behaviour in terms of the ability to self-renew and to generate differentiated progeny. But the most famous stem cell of them all is now the embryonic stem cell (ES cell). In one sense, the ES cell is the iconic stem cell. It is the type of stem cell that has attracted all of the ethical controversy, and it is what lay people are thinking of when they refer to ‘stem cell research’. But ironically, the embryonic stem cell does not exist in nature. It is a creature that has been created by mankind and exists only in the world of tissue culture: the growth of cells in flasks in the laboratory, kept in temperature-controlled incubators, exposed to controlled concentrations of oxygen and carbon dioxide, and nourished by complex artificial media. Cells grown in culture are often referred to by the Latin phrase in vitro (in glass, since the relevant containers used to be made of glass) and distinguished from in vivo (inside the living body).

Years ago, before the internet and electronic ways to investigate intellectual property thefts, publishers would put traps into books. Fictitious entries in reference books, to catch copyright thieves. Lillian Virginia Mountweazel is the most famous.

She knew how his mind worked. He would process their discussion over the next few days. At odd times he would utter an objection out of the blue. While buttering his toast he might say, “That lawn is a disaster, you know.” Or when he slid into bed at night, “The property taxes are probably triple what we pay now.” She would reply with a smile and a nod and revel in a secret satisfaction. Let him brood over the downsides, all the while becoming accustomed to the idea.

The fracas was frequently portrayed in the media as two world-famous Harvard professors brought low by a graduate student from a lesser-known, unorthodox department. This is largely hyperbole. But the clash did illustrate an import aspect of economics—something that the profession shares with other sciences: Ultimately, what determines the standing of a piece of research is not the affiliation, status, or network of the author; it is how well it stacks up to the research criteria of the profession itself. The authority of the work derives from its internal properties—how well it is put together, how convincing the evidence is—not from the identity, connections, or ideology of the researcher. And because these standards are shared within the profession, anyone can point to shoddy work and say it is shoddy.¶¶ This may not seem particularly impressive, unless you consider how unusual it is compared to many other social sciences or much of the humanities.## It would be truly rare in those other fields for a graduate student to get much mileage challenging a senior scholar’s work, as happens with some frequency in economics. But because models enable the highlighting of error, in economics anyone can do it.

She knew how his mind worked. He would process their discussion over the next few days. At odd times he would utter an objection out of the blue. While buttering his toast he might say, “That lawn is a disaster, you know.” Or when he slid into bed at night, “The property taxes are probably triple what we pay now.” She would reply with a smile and a nod and revel

A leader of the state legislature, Virginia Peterson, opposed the path of Interstate 215 around the southeast quadrant of Salt Lake City on the grounds that it would take the land and house of a constituent who happened to be a famous local artist. The artist, Ms. Peterson claimed, depended on the particular light on the property for his painting. She was able to delay construction for a decade.

Christian doctrine cautions against greed. So does present-day economist Thomas Sowell: "I have never understood why it is 'greed' to want to keep the money you have earned but not greed to want to take somebody else's money." Using the power of government to grab another person's property isn't exactly altruistic. Jesus never even implied that accumulating wealth through peaceful commerce was in any way wrong; he simply implored people to not allow wealth to rule them or corrupt their character. That's why his greatest apostle, Paul, didn't say money was evil in the famous reference in 1 Timothy 6:10. Here's what Paul actually said: "For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs" (emphasis added). Indeed, progressives themselves have not selflessly abandoned money, for it is other people's money, especially that of "the rich," that they're always clamoring for.

I might refer here to Jeff’s concept of the Human as Two, and mention that these may be glimpses, as it were, through the fence that surrounds Charles Fort’s famous comment in Book of the Damned, “I think we’re property.” We are little, curious animals, as it were, peering through the slats of the fence that surrounds our barnyard, and seeing beyond the edge not another world, but a more real vision of ourselves reflected as noumena and wondering, “What is that?

Wealth is not about accumulating money into bank accounts or pockets or having multi properties to make you look rich and famous to people, it is when you make others surrounding you healthier, happier and have balanced lives matched to your wealth so as to reflect your wealth and life for the benefit of others.

To be able to use rich-country methods of production requires rich-country infrastructure—roads, railways, telecommunications, factories, and machines—not to mention rich-country educational levels, all of which take time and money to achieve. Yet the gaps between rich and poor provide plenty of incentives to make the investment in that infrastructure and equipment, and, as Robert Solow showed in one of the most famous papers in all of economics, average living standards should draw closer over time.4 Why this has not happened is a central question in economics. Perhaps the best answer is that poor countries lack the institutions—government capacity, a functioning legal and tax system, security of property rights, and traditions of trust—that are a necessary background for growth to take place.

In 1982, economists at the Brookings Institute estimated that about 62 per cent of the value of a typical American firm stemmed from its physical assets—everything from tables and chairs to factories and inventories. Everything else consisted of more intangible “knowledge assets.” By 1992, the balance had completely reversed. They calculated that only 38 per cent of the average firm’s value came from its physical assets. With the shift towards more knowledge-intensive production processes, it is natural that firms should start to worry much more about employee loyalty. It is relatively easy to stop employees from making off with company property—just post guards at the gate. But when employees leave, they generally take with them all the knowledge and experience they have acquired, and there is no way to stop them. So the best way for a firm to retain control of its assets is to build a strong organizational culture, one that will inspire loyalty and allegiance from its employees. From this perspective, it is entirely predictable that the firms that depend most heavily on the knowledge of their workers will also be the firms that put the most effort into employee retention. Software companies in particular are famous for their efforts to create a corporate culture that will secure employee allegiance.

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In this chapter we will look at the entire edifice of QFT. We will see that it is based on three simple principles. We will also list some of its achievements, including some new insights and understandings not previously mentioned. THE FOUNDATION QFT is an axiomatic theory that rests on a few basic assumptions. Everything you have learned so far, from the force of gravity to the spectrum of hydrogen, follows almost inevitably from these three basic principles. (To my knowledge, Julian Schwinger is the only person who has presented QFT in this axiomatic way, at least in the amazing courses he taught at Harvard University in the 1950's.) 1. The field principle. The first pillar is the assumption that nature is made of fields. These fields are embedded in what physicists call flat or Euclidean three-dimensional space-the kind of space that you intuitively believe in. Each field consists of a set of physical properties at every point of space, with equations that describe how these particles or field intensities influence each other and change with time. In QFT there are no particles, no round balls, no sharp edges. You should remember, however, that the idea of fields that permeate space is not intuitive. It eluded Newton, who could not accept action-at-a-distance. It wasn't until 1845 that Faraday, inspired by patterns of iron filings, first conceived of fields. The use of colors is my attempt to make the field picture more palatable. 2. The quantum principle (discetization). The quantum principle is the second pillar, following from Planck's 1900 proposal that EM fields are made up of discrete pieces. In QFT, all physical properties are treated as having discrete values. Even field strengths, whose values are continues, are regarded as the limit of increasingly finer discrete values. The principle of discretization was discovered experimentally in 1922 by Otto Stern and Walther Gerlach. Their experiment (Fig. 7-1) showed that the angular momentum (or spin) of the electron in a given direction can have only two values: +1/2 or -1/2 (Fig. 7-1). The principle of discretization leads to another important difference between quantum and classical fields: the principle of superposition. Because the angular momentum along a certain axis can only have discrete values (Fig. 7-1), this means that atoms whose angular momentum has been determined along a different axis are in a superposition of states defined by the axis of the magnet. This same superposition principle applies to quantum fields: the field intensity at a point can be a superposition of values. And just as interaction of the atom with a magnet "selects" one of the values with corresponding probabilities, so "measurement" of field intensity at a point will select one of the possible values with corresponding probability (see "Field Collapse" in Chapter 8). It is discretization and superposition that lead to Hilbert space as the mathematical language of QFT. 3. The relativity principle. There is one more fundamental assumption-that the field equations must be the same for all uniformly-moving observers. This is known as the Principle of Relativity, famously enunciated by Einstein in 1905 (see Appendix A). Relativistic invariance is built into QFT as the third pillar. QFT is the only theory that combines the relativity and quantum principles.

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A wealthy, famous, five-foot-six, 140-pound, fifty-eight-year-old white Harvard professor who walked with a cane because of a childhood leg injury would not have been handcuffed and taken down to the station merely for being rude to a cop who’d forced him to produce some form of identification while standing on his own damn property.

The former Sabbath school leader among slaves seized upon his liberty and his new calling like a miner finding gold. At least by 1840, and perhaps as early as 1839, he registered to vote by paying his $1.50 poll tax. In Massachusetts in the late 1830s, men, including blacks, registered to vote by paying this small annual tax. In the sweep of America’s racist and discriminatory history with voting rights, it is remarkable that the most famous black man of the nineteenth century, shortly after escaping from slavery, while living with a new, assumed name, with no other identification and certainly no proof of birth in the United States, and while still “illegal” as a fugitive from Southern justice and the property rights of his owner, could instantly become a voter by paying $1.50 and having his name placed on the tax rolls.14 Approximately

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Today, the West Village is predominantly a straight neighborhood, and the gay property owners who remain there are elitist to the point that they have a famously antagonistic relationship with the young black gay men and lesbians who have socialized on the streets and piers of the West Village since World War II. Their gay predecessors, who died of AIDS, socialized on those same streets and piers in one of the most well-known public sex communities in American history. With their disappearance, gay life in the West Village is expected to take place indoors, and thus out of sight, by people who are white and upper-class.

The most famous ruler of this period was Hammurabi, who lived circa 1810–1750 BCE. He is best known for the Code of Hammurabi—a set of laws inscribed on a black basalt pillar that now stands in the Louvre Museum. Hammurabi’s code specifies the rate of interest on silver at 20% and on barley at 33⅓%. What is most important about the code is not what is says but what it represents. The code is a uniform legal framework for the entire Babylonian empire. It covered everything from criminal law to family law, commercial practice to property rights. It details a range of punishments for transgressions, methods of dispute resolution, and attributions of fault for various offenses. It specifies the roles of judge, jury, witnesses, plaintiffs, and defendants. It recognizes and elaborates the rights of ownership of property, including rights to lease and rights of eminent domain. It specifies the role of the written document in a contractual obligation, the necessity of receipts, and what should be done if they do not exist. It specifies legal tender. It describes the obligations of merchants, brokers, and agents and their fiduciary duties and limits to their liabilities in case of attack or theft. It places limits on the term of debt indenture (three years). In short, it creates a comprehensive, uniform framework for commerce.

Four hundred and sixty-something years ago, one of my illustrious ancestors came to Scona and dedicated an icon, painted by the immortal Theudibert before he was famous, in the nave of the Needle Eye. My ancestor wanted God to bless his plan to invade an island off the Olbian coast, loot the moveable property, enslave the population and set up a plantation growing citrus fruits for the City trade; and God, much to everyone’s surprise, duly smiled on the venture and our family got seriously rich.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize. So when Elton John said Marilyn Monroe lived her life “like a candle in the wind,” he was probably bloody right, and if he wasn’t we’ll never know. We apply reality from within. The world is our perception of the world. So what other people think of you, famous or not, is an independent construct taking place in their brain, and we shouldn’t worry too much about it.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize.

Traditionally, reaching the state of illumination symbolized by the center bestows a different fate from that of the ordinary person who accepts salvation. For the latter, life after death will persist in many different planes of being — higher ones, no doubt, where existence is less painful and burdensome and where spiritual aspiration faces less resistance. But those who attain gnosis are freed from this spiral entirely. They can choose to return to manifestation for a special purpose or can dwell in absorption into God — known in the Christian tradition as the “beatific vision.” They are, to use T. S. Eliot’s famous words in Four Quartets, “at the still point of the turning world.” In the Gospels, one name for this still point is “the eye of the needle.” As Christ says, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God” (Mark 10:25). This means that the “I” has to be very fine and subtle to reach this still center of being. A “rich man” — one who is encumbered not only with property but with the heavy baggage of a pompous self-image — is too big to make it through. Obviously, this is an inner condition and so does not necessarily refer to all rich people, though in practice it probably applies to most. Francis de Sales, a Catholic spiritual teacher of the early seventeenth century, observes: A man is rich in spirit if his mind is filled with riches or set on riches. The kingfisher shapes its nests like an apple, leaving only a little opening at the top, builds it on the seashore, and makes it so solid and tight that although waves sweep over it the water cannot get inside. Keeping always on top of the waves, they remain surrounded by the sea and are on the sea, and yet are masters of it. Your heart . . . must in like manner be open to heaven alone and impervious to riches and all other transitory things. Money — “mammon,” as Christ called it — is only one of the forms the force of the world takes. There are people for whom money holds no allure but who are beguiled by sex, pleasure, or power. And for those who are indifferent even to these temptations, there is always the trap of apathy (accidie or acedia, derived from a Greek word meaning “not caring,” are names sometimes used in the tradition). There are many variations, which will take on slightly different forms in everyone. Freeing oneself from the world requires overcoming these drives in oneself, however they appear.

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The famous essay, "One Solitary Life," states: "Here is a man who was born in an obscure village, the child of a peasant woman. He grew up in another village. He worked in a carpenter shop until He was thirty, and then for three years He was an itinerant preacher. He never owned a home. He never wrote a book. He never held an office. He never had a family. He never went to college. He never put his foot inside a big city. He never traveled two hundred miles from the place where He was born. He never did one of the things that usually accompany greatness. He had no credentials but Himself.... While still a young man, the tide of popular opinion turned against Him. His friends ran away. One of them denied Him. He was turned over to His enemies. He went through the mockery of a trial. He was nailed upon a cross between two thieves. While He was dying His executers gambled for the only piece of property He had on earth — his coat When He was dead, He was taken down and laid in a borrowed grave through the pity of a friend. "Nineteen long centuries have come and gone, and today He is the centerpiece of the human race and the leader of the column of progress. I am far within the mark when I say that all the armies that ever marched, all the navies that ever were built; all the parliaments that ever sat and all the kings that ever reigned, put together, have not affected the life of man upon this earth as powerfully as has that one solitary life.

in one of the most famous papers of the twentieth century, ‘The Architecture of Complexity’, Simon wrote that the central theme that runs through my remarks is that complexity frequently takes the form of hierarchy, and that hierarchic systems have some common properties that are independent of their specific content. Hierarchy, I shall argue, is one of the central structural schemes that the architect of complexity uses. And also: I have already given an example of one kind of hierarchy that is frequently encountered in the social sciences: a formal organisation.

Since virtually all human societies organized themselves tribally at one point, many people are tempted to believe that this is somehow a natural state of affairs or biologically driven. It is not obvious, however, why you should want to cooperate with a cousin four times removed rather than a familiar nonrelative just because you share one sixty-fourth of your genes with your cousin. No animal species behaves in this manner, nor do human beings in band-level societies. The reason that this form of social organization took hold across human societies was due to religious belief, that is, the worship of dead ancestors. Worship of dead ancestors begins in band-level societies; within each small group there may be shamans or religious specialists whose job it is to communicate with those ancestors. With the development of lineages, however, religion becomes more complex and institutionalized, which in turn affects other institutions like leadership and property. It is belief in the power of dead ancestors over the living and not some mysterious biological instinct that causes tribal societies to cohere. One of the most famous descriptions of ancestor worship was provided by the nineteenth-century French historian Numa Denis Fustel de Coulanges. His book The Ancient City, first published in 1864, came as a revelation to generations of Europeans brought up to associate Greek and Roman religion with the Olympian gods. Fustel de Coulanges pointed to a much older religious tradition that was shared by other Indo-European groups including

The gold in Michelangelo’s strongbox represented only a fraction – considerably less than half – of his total assets, most of which were invested in property. He was not only the most famous painter or sculptor in history, he was probably richer than any artist who had ever been. This was just one of many contradictions in Michelangelo’s nature: a wealthy man who lived frugally; a skinflint who could be extraordinarily, embarrassingly generous; a private, enigmatic individual who spent three quarters of a century near the heart of power.

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Epictetus famously opens the Encheiridion this way: “Some things in the world are up to us, while others are not. Up to us are our faculties of judgment, motivation, desire, and aversion—in short, everything that is our own doing. Not up to us are our body and property, our reputations, and our official positions—in short, everything that is not our own doing.