Property Development Quotes

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property – either as a child, a wife, or a concubine – must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. Thousands become the brave and loyal soldiers of the faith: all know how to die but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.

Civilized people must, I believe, satisfy the following criteria: 1) They respect human beings as individuals and are therefore always tolerant, gentle, courteous and amenable ... They do not create scenes over a hammer or a mislaid eraser; they do not make you feel they are conferring a great benefit on you when they live with you, and they don't make a scandal when they leave. (...) 2) They have compassion for other people besides beggars and cats. Their hearts suffer the pain of what is hidden to the naked eye. (...) 3) They respect other people's property, and therefore pay their debts. 4) They are not devious, and they fear lies as they fear fire. They don't tell lies even in the most trivial matters. To lie to someone is to insult them, and the liar is diminished in the eyes of the person he lies to. Civilized people don't put on airs; they behave in the street as they would at home, they don't show off to impress their juniors. (...) 5) They don't run themselves down in order to provoke the sympathy of others. They don't play on other people's heartstrings to be sighed over and cosseted ... that sort of thing is just cheap striving for effects, it's vulgar, old hat and false. (...) 6) They are not vain. They don't waste time with the fake jewellery of hobnobbing with celebrities, being permitted to shake the hand of a drunken [judicial orator], the exaggerated bonhomie of the first person they meet at the Salon, being the life and soul of the bar ... They regard prases like 'I am a representative of the Press!!' -- the sort of thing one only hears from [very minor journalists] -- as absurd. If they have done a brass farthing's work they don't pass it off as if it were 100 roubles' by swanking about with their portfolios, and they don't boast of being able to gain admission to places other people aren't allowed in (...) True talent always sits in the shade, mingles with the crowd, avoids the limelight ... As Krylov said, the empty barrel makes more noise than the full one. (...) 7) If they do possess talent, they value it ... They take pride in it ... they know they have a responsibility to exert a civilizing influence on [others] rather than aimlessly hanging out with them. And they are fastidious in their habits. (...) 8) They work at developing their aesthetic sensibility ... Civilized people don't simply obey their baser instincts ... they require mens sana in corpore sano. And so on. That's what civilized people are like ... Reading Pickwick and learning a speech from Faust by heart is not enough if your aim is to become a truly civilized person and not to sink below the level of your surroundings. [From a letter to Nikolay Chekhov, March 1886]

When you read Marx (or Jesus) this way, you come to see that real wealth is not material wealth and real poverty is not just the lack of food, shelter, and clothing. Real poverty is the belief that the purpose of life is acquiring wealth and owning things. Real wealth is not the possession of property but the recognition that our deepest need, as human beings, is to keep developing our natural and acquired powers to relate to other human beings.

Real poverty is the belief that the purpose of life is acquiring wealth and owning things. Real wealth is not the possession of property but the recognition that our deepest need, as human beings, is to keep developing our natural and acquired powers to relate to other human beings.

I didn’t know what question to ask first. GERI’s announcement surprised me. My friend from outer space had become a property developer.

Life Is a Gift from God. We hold from God the gift which includes all others. This gift is life -- physical, intellectual, and moral life. But life cannot maintain itself alone. The Creator of life has entrusted us with the responsibility of preserving, developing, and perfecting it. In order that we may accomplish this, He has provided us with a collection of marvelous faculties. And He has put us in the midst of a variety of natural resources. By the application of our faculties to these natural resources we convert them into products, and use them. This process is necessary in order that life may run its appointed course. Life, faculties, production--in other words, individuality, liberty, property -- this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it. Life, liberty, and property do not exist because men have made laws. On the contrary, it was the fact that life, liberty, and property existed beforehand that caused men to make laws in the first place.

The first class antagonism appearing in history coincides with the development of the antagonism of man and wife in monogamy, and the first class oppression with that of the female by the male sex.

In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure.

And which blight on society would that be?" I asked. “Donald Thumpkin,” Fonthill replied. “The property developer. He and his folks have been skulking around here lately.

All this has come about because of the sudden rise and prodigious growth of an industry for the production of man-made or synthetic chemicals with insecticidal properties. This industry is a child of the Second World War. In the course of developing agents of chemical warfare, some of the chemicals created in the laboratory were found to be lethal to insects. The discovery did not come by chance: insects were widely used to test chemicals as agents of death for man.

In short, the Communists everywhere support every revolutionary movement against the existing social and political order of things. In all these movements they bring to the front, as the leading question in each, the property question, no matter what its degree of development at the time. Finally, they labour everywhere for the union and agreement of the democratic parties of all countries. The Communists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win. WORKING MEN OF ALL COUNTRIES, UNITE!

I believe that any form of writing exercise is good for you. I also believe that any form of tuition which helps develop your awareness of the different properties, styles, and effects of writing is good for you. It helps you become a better reader, more sensitive to nuance, and a better writer, more sensitive to audience. Texting language is no different from other innovative forms of written expression that have emerged in the past. It is a type of language whose communicative strengths and weaknesses need to be appreciated.

Oceans are no one's property to destroy; They are everyone's responsibility to protect.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

In capitalist society, providing it develops under the most favorable conditions, we have a more or less complete democracy in the democratic republic. But this democracy is always hemmed in by the narrow limits set by capitalist exploitation and consequently always remains, in effect, a democracy for the minority, only for the propertied classes, only for the rich. Freedom in capitalist society always remains about the same as it was in the ancient Greek republics: freedom for the slaveowners. Owing to the conditions of capitalist exploitation, the modern wage slaves are so crushed by want and poverty that “they cannot be bothered with democracy,” “cannot be bothered with politics”; in the ordinary, peaceful course of events, the majority of the population is debarred from participation in public and political life. The

Apparently you’re only allowed to demolish Wolverhampton if you’re a property developer like Donald Trump. Crawling eldritch horrors don’t get planning permission unless they’re Trump’s hairpiece.

Because consciousness has no mass and extension, no parts or physical properties, it is Nothing, which on the other hand, can generate the matter and energy of the entire universe.

Forests are no one's property to destroy; They are everyone's responsibility to protect.

The theory of phlogiston was an inversion of the true nature of combustion. Removing phlogiston was in reality adding oxygen, while adding phlogiston was actually removing oxygen. The theory was a total misrepresentation of reality. Phlogiston did not even exist, and yet its existence was firmly believed and the theory adhered to rigidly for nearly one hundred years throughout the eighteenth century. ... As experimentation continued the properties of phlogiston became more bizarre and contradictory. But instead of questioning the existence of this mysterious substance it was made to serve more comprehensive purposes. ... For the skeptic or indeed to anyone prepared to step out of the circle of Darwinian belief, it is not hard to find inversions of common sense in modern evolutionary thought which are strikingly reminiscent of the mental gymnastics of the phlogiston chemists or the medieval astronomers. To the skeptic, the proposition that the genetic programmes of higher organisms, consisting of something close to a thousand million bits of information, equivalent to the sequence of letters in a small library of one thousand volumes, containing in encoded form countless thousands of intricate algorithms controlling, specifying and ordering the growth and development of billions and billions of cells into the form of a complex organism, were composed by a purely random process is simply an affront to reason. But to the Darwinist the idea is accepted without a ripple of doubt - the paradigm takes precedence!

The absence of a police state is that people are free, and if you don’t commit crimes you can do what you want. But today, you can’t open up a business, you can’t develop land, you can’t go to the bank, you can’t go to the doctor without the government knowing what you’re doing. They talk about medical privacy, that’s gone. Financial privacy, that’s gone. The right to own property, that’s essentially gone. So you have to get permission from the government for almost everything. And if that is the definition of a police state, that you can’t do anything unless the government gives you permission, we’re well on our way. Ron Paul

[Israel's military occupation is] in gross violation of international law and has been from the outset. And that much, at least, is fully recognized, even by the United States, which has overwhelming and, as I said, unilateral responsibility for these crimes. So George Bush No. 1, when he was the U.N. ambassador, back in 1971, he officially reiterated Washington's condemnation of Israel's actions in the occupied territories. He happened to be referring specifically to occupied Jerusalem. In his words, actions in violation of the provisions of international law governing the obligations of an occupying power, namely Israel. He criticized Israel's failure "to acknowledge its obligations under the Fourth Geneva Convention as well as its actions which are contrary to the letter and spirit of this Convention." [...] However, by that time, late 1971, a divergence was developing, between official policy and practice. The fact of the matter is that by then, by late 1971, the United States was already providing the means to implement the violations that Ambassador Bush deplored. [...] on December 5th [2001], there had been an important international conference, called in Switzerland, on the 4th Geneva Convention. Switzerland is the state that's responsible for monitoring and controlling the implementation of them. The European Union all attended, even Britain, which is virtually a U.S. attack dog these days. They attended. A hundred and fourteen countries all together, the parties to the Geneva Convention. They had an official declaration, which condemned the settlements in the occupied territories as illegal, urged Israel to end its breaches of the Geneva Convention, some "grave breaches," including willful killing, torture, unlawful deportation, unlawful depriving of the rights of fair and regular trial, extensive destruction and appropriation of property not justified by military necessity and carried out unlawfully and wantonly. Grave breaches of the Geneva Convention, that's a serious term, that means serious war crimes. The United States is one of the high contracting parties to the Geneva Convention, therefore it is obligated, by its domestic law and highest commitments, to prosecute the perpetrators of grave breaches of the conventions. That includes its own leaders. Until the United States prosecutes its own leaders, it is guilty of grave breaches of the Geneva Convention, that means war crimes. And it's worth remembering the context. It is not any old convention. These are the conventions established to criminalize the practices of the Nazis, right after the Second World War. What was the U.S. reaction to the meeting in Geneva? The U.S. boycotted the meeting [..] and that has the usual consequence, it means the meeting is null and void, silence in the media.

That unique Moscow mix of tackiness and menace. One time I see a poster advertising a new property development that captures the tone nicely. Got up in the style of Nazi propaganda, it shows two Germanic-looking youths against a glorious alpine mountain over the slogan "Life is Getting Better". It would be wrong to say the ad is humorous, but it's not quite serious either. It's sort of both. It's saying this is the society we live in (a dictatorship), but we're just playing at it (we can make jokes about it), but playing in a serious way (we're making money playing it and won't let anyone subvert its rules).

There are many subtle variants of theistic evolution, but a typical version rests upon the following premises: The universe came into being out of nothingness, approximately 14 billion years ago. Despite massive improbabilities, the properties of the universe appear to have been precisely tuned for life. While the precise mechanism of the origin of life on earth remains unknown, once life arose, the process of evolution and natural selection permitted the development of biological diversity and complexity over very long periods of time. Once evolution got under way, no special supernatural intervention was required. Humans are part of this process, sharing a common ancestor with the great apes. But humans are also unique in ways that defy evolutionary explanation and point to our spiritual nature. This includes the existence of the Moral Law (the knowledge of right and wrong) and the search for God that characterizes all human cultures throughout history.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

Secret diplomacy is a necessary tool for a propertied minority which is compelled to deceive the majority in order to subject it to its interests,” he continued. “Imperialism, with its dark plans of conquest and its robber alliances and deals, developed the system of secret diplomacy

The feudal ownership of land did bring dignity, whereas the modern ownership of movables is reducing us again to a nomadic horde. We are reverting to the civilisation of luggage, and historians of the future will note how the middle classes accreted possessions without taking root in the earth, and may find in this the secret of their imaginative poverty. The Schlegels were certainly the poorer for the loss of Wickham Place. It had helped to balance their lives, and almost to counsel them. Nor is their ground-landlord spiritually the richer. He has built flats on its site, his motor-cars grow swifter, his exposures of Socialism more trenchant. But he has spilt the precious distillation of the years, and no chemistry of his can give it back to society again.

Western Civilization is in the crisis it is because we have sacrificed more profound values than the immediate and quantifiable consequences we tend to associate with the pursuit of our material interests. Among these are peace; liberty; respect for property, contracts, and the inviolability of the individual; truthfulness and the development of the mind; integrity; distrust of power; a sense of spirituality; and philosophically-principled behavior. But when our culture becomes driven by material concerns, these less tangible values recede in importance, and our thinking becomes dominated by the need to preserve the organizational forms that we see as having served our interests.

But I suppose an outsider might assume he was a boxer or something similarly pugilistic, rather than a very successful property developer.

It was as though a deed of conveyance of her narrow loins had been drawn and sealed. I was making my first entry as the freeholder of a property I would enjoy and develop at leisure.

There is a pleasure to the joining of property as well, otherwise why would we all keep doing it? ‘Pleasure’ might be too strong a word. If not a pleasure, let us say an interest. It develops the plot.

The fact that we are constantly choosing between different values without a social code prescribing how we ought to choose does not surprise us and does not suggest to us that our moral code is incomplete. In our society there is neither occasion nor reason why people should develop common views about what should be done in such situations. But where all the means to be used are the property of society and are to be used in the name of society according to a unitary plan, a “social” view about what ought to be done must guide all decisions. In such a world we should soon find that our moral code is full of gaps.

Each of the atoms composing what we call the Wealth of Nations owes its value to the fact that it is a part of the great whole. [. . .] Millions of human beings have laboured to create this civilization on which we pride ourselves to-day. Other millions, scattered through the globe, labour to maintain it. Without them nothing would be left in fifty years but ruins. [. . .] Science and industry, knowledge and application, discovery and practical realization leading to new discoveries, cunning of brain and of hand, toil of mind and muscle — all work together. Each discovery, each advance, each increase in the sum of human riches, owes its being to the physical and mental travail of the past and the present. By what right then can any one whatever appropriate the least morsel of this immense whole and say — This is mine, not yours?

Here, indeed, we encounter a curious phenomenon: the relevant mental processes, when seen in the mass, are more familiar, more accessible to our consciousness than they can ever be in the individual. In the individual only the aggression of the super-ego makes itself clearly heard, when tension arises, in the form of reproaches, while the demands themselves often remain unconscious in the background. When brought fully into consciousness, they are seen to coincide with the precepts of the current cultural super-ego. At this point there seems to be a regular cohesion, as it were, between the cultural development of the mass and the personal development of the individual. Some manifestations and properties of the super-ego can thus be recognized more easily by its behaviour in the cultural community than by its behaviour in the individual.

I have received the favor of your letter of August 17th, and with it the volume you were so kind as to send me on the Literature of Negroes. Be assured that no person living wishes more sincerely than I do, to see a complete refutation of the doubts I have myself entertained and expressed on the grade of understanding allotted to them by nature, and to find that in this respect they are on a par with ourselves. My doubts were the result of personal observation on the limited sphere of my own State, where the opportunities for the development of their genius were not favorable, and those of exercising it still less so. I expressed them therefore with great hesitation; but whatever be their degree of talent it is no measure of their rights. Because Sir Isaac Newton was superior to others in understanding, he was not therefore lord of the person or property of others. On this subject they are gaining daily in the opinions of nations, and hopeful advances are making towards their reestablishment on an equal footing with the other colors of the human family.

The Industrial Revolution started and made its biggest strides in England because of her uniquely inclusive economic institutions. These in turn were built on foundations laid by the inclusive political institutions brought about by the Glorious Revolution. It was the Glorious Revolution that strengthened and rationalized property rights, improved financial markets, undermined state-sanctioned monopolies in foreign trade, and removed the barriers to the expansion of industry. It was the Glorious Revolution that made the political system open and responsive to the economic needs and aspirations of society. These inclusive economic institutions gave men of talent and vision such as James Watt the opportunity and incentive to develop their skills and ideas and influence the system in ways that benefited them and the nation. Naturally these men, once they had become successful, had the same urges as any other person. They wanted to block others from entering their businesses and competing against them and feared the process of creative destruction that might put them out of business, as they had previously bankrupted others.

And it’s thought by many neuroscientists such as Rodolfo Llinas of New York University that such goal-directed active movement, a biological property known as “motricity,” is a requirement for the development of the nervous system.

A country with secure property rights, scientific inquiry and technological innovation will become richer. But, since division of labour is limited by the size of the market, it will also benefit from trade, not just in goods and services, but in ideas, capital and people. The smaller a country is, the greater the benefits. Trade is far cheaper than empire, just as internal development is a less costly route to prosperity than plunder. This was the heart of Angell's argument.

Communism must be distinguished clearly from socialism, the former being based on a community of goods, an absence of individual property, the latter meaning, in the first place a co-operation of individual with individual, of worker with worker, and a recognition of human individuality in every one. socialism is Aryan (Owen, Carlyle, Ruskin, Fichte). Communism is Jewish (Marx). Modern social democracy has moved far apart from the earlier socialism, precisely because Jews have taken so large a share in developing it. In spite of the associative element in it, the Marxian doctrine does not lead in any way towards the State as a union of all the separate individual aims, as the higher unit combining the purposes of the lower units.

It is necessary for the oppressors to approach the people in order, via subjugation, to keep them passive. This approximation, however, does not involve being with the people, or require true communication. It is accomplished by the oppressors' depositing myths indispensable to the preservation of the status quo: for example, the myth that the oppressive order is a "free society"; the myth that all persons are free to work where they wish, that if they don't like their boss they can leave him and look for another job; the myth that this order respects human rights and is therefore worthy of esteem; the myth that anyone who is industrious can become an entrepreneur--worse yet, the myth that the street vendor is as much an entrepreneur as the owner of a large factory; the myth of the universal right of education, when of all the Brazilian children who enter primary schools only a tiny fraction ever reach the university; the myth of the equality of all individuals, when the question: "Do you know who you're talking to?" is still current among us; the myth of the heroism of the oppressor classes as defenders of "Western Christian civilization" against "materialist barbarism"; the myth of the charity and generosity of the elites, when what they really do as a class is to foster selective "good deeds" (subsequently elaborated into the myth of "disinterested aid," which on the international level was severely criticized by Pope John XXIII); the myth that the dominant elites, "recognizing their duties," promote the advancement of the people, so that the people, in a gesture of gratitude, should accept the words of the elites and be conformed to them; the myth of private property as fundamental to personal human development (so long as oppressors are the only true human beings); the myth of the industriousness of the oppressors and the laziness and dishonesty of the oppressed as well as the myth of the natural inferiority of the latter and the superiority of the former.

Beryl: Beryl is a warm gemstone which develops, between the third hour and midday, from the foam of water when the sun burns it severely. Its power is thus more from air and water than from fire, but nevertheless it has some of the properties of fire. And if a man has drunk or eaten poison, then he should place a little beryl in spring water and drink it at once. Continue for five days drinking it once a day while fasting, and the poison will foam up through vomiting, or it will pass out of him through the rear.

Even white folks born after the passage of civil rights laws inherit the legacy of that long history into which their forbears were born; after all, the accumulated advantages that developed in a system of racism are not buried in a hole with the passage of each generation. They continue into the present. Inertia is not just a property of the physical universe. In other words, there is enough commonality about the white experience to allow us to make some general statements about whiteness and never be too far from the mark.

In the 1954 Internal Revenue Code, a Republican Congress changed forty-year, straight-line depreciation for buildings to permit 'accelerated depreciation' of greenfield income-producing property in seven years. By enabling owners to depreciate or write off the value of a building in such a short time, the law created a gigantic hidden subsidy for the developers of cheap new commercial buildings located on strips. Accelerated depreciation not only encouraged poor construction, it also discouraged maintenance...After time, the result was abandonment.

The novel, then, provides a reduction of the world different from that of the treatise. It has to lie. Words, thoughts, patterns of word and thought, are enemies of truth, if you identify that with what may be had by phenomenological reductions. Sartre was always, as he explains in his autobiography, aware of their being at variance with reality. One remembers the comic account of this antipathy in Iris Murdoch Under the Net, one of the few truly philosophical novels in English; truth would be found only in a silent poem or a silent novel. As soon as it speaks, begins to be a novel, it imposes causality and concordance, development, character, a past which matters and a future within certain broad limits determined by the project of the author rather than that of the characters. They have their choices, but the novel has its end. * ____________________ * There is a remarkable passage in Ortega y Gasset London essay ' History as a System' (in Philosophy and History, ed. Klibansky and Paton, 1936) which very clearly states the issues more notoriously formulated by Sartre. Ortega is discussing man's duty to make himself. 'I invent projects of being and doing in the light of circumstance. This alone I come upon, this alone is given me: circumstance. It is too often forgotten that man is impossible without imagination, without the capacity to invent for himself a conception of life, to "ideate" the character he is going to be. Whether he be original or a plagiarist, man is the novelist of himself... Among... possibilities I must choose. Hence, I am free. But, be it well understood, I am free by compulsion, whether I wish to be or not... To be free means to be lacking in constitutive identity, not to have subscribed to a determined being, to be able to be other than what one was...' This 'constitutive instability' is the human property lacking in the novels condemned by Sartre and Murdoch. Ortega differs from Sartre on the use of the past; but when he says that his free man is, willy-nilly, 'a second-hand God,' creating his own entity, he is very close to Sartre, who says that to be is to be like the hero in a novel. In one instance the eidetic image is of God, in the other of the Hero.

Graphene has unique mechanical and electrical properties, which promise many applications. Inspired by graphene's promise, people have figured out some considerably more efficient ways to make it! One optimistic, but maybe not crazy, study forecasts that a 100 billion market in graphene will develop over the next few years.

In a recent book, Erich Fromm advances the hypothesis that being is reduced by having. He says, “Only to the extent that we decrease the mode of having, that is, nonbeing-i.e., stop finding security and identity by clinging to what we have, by ‘sitting on it,’ by holding on to our ego and our possessions-can the mode of being emerge.”6 According to Fromm, the two terms, being and having, represent two very different attitudes to life. The having mode is based on possessive relationships. The self is seen as the I that has a wife, a home, a car, a job, even a body. Since the I that has a body is the ego, the having mode is an egocentric position. This mode developed from and depends upon private property, power, and profit. Its focus is upon the individual rather than the community. The being mode, on the other hand, is based on loving, giving, and sharing relationships. In this mode the measure of the self is not in terms of what one owns but how much one gives or loves.

His work is as it were, a sacred object and the true fruit of his life, and his aim in storing it away for a more discerning posterity will be to make it the property of mankind. An aim like this far surpasses all others, and for it he wears the crown of thorns which is one day to bloom into a wreath of laurel. All his powers are concentrated in the effort to complete and secure his work; just as the insect, in the last stage of its development, uses its whole strength on behalf of a brood it will never live to see; it puts its eggs in some place of safety, where, as it well knows, the young will one day find life and nourishment, and then dies in confidence.

Methionine is also an essential amino acid needed for growth and development. However, when it comes to longevity in life, research has found that rats eating a methionine-restrictive diet lived 43-percent longer than those that consume a diet high in methionine. Methionine is known for its thyroid-suppressing properties like cysteine

Winston Churchill on Islam: “How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property—either as a child, a wife, or a concubine—must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. “Individual Moslems may show splendid qualities. Thousands become the brave and loyal soldiers of the Queen: all know how to die. But the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytising faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science—the science against which it had vainly struggled—the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.

In 1865 English chemist John Newlands discovered that when the chemical elements are arranged according to atomic weight, those with similar properties occur at every eighth element, like notes of music. This discovery became known as the Law of Octaves, and it helped lead to the development of the Periodic Law of chemical elements still used today.

For it was only via the idea of God that we were able to develop all our ideas about a unified self, reason, a unified law-governed cosmos, sovereignty, property, supervision (Providence) and management, long-term purposes and action to attain them and so on. God taught us everything, so that we are eternally grateful to God even as we now leave him behind.

To live and strive in modern America is to participate in a series of morally fraught systems. If a family’s entire financial livelihood depends on the value of its home, it’s not hard to understand why that family would oppose anything that could potentially lower its property values, like a proposal to develop an affordable housing complex in the neighborhood.

In the past, fairy-tale stories were told around the hearth in the village rooms, which were the common property of the village community, for days or even weeks. These used to take the place of the TV series in the times when the technology was not yet developed. In my childhood, I had the opportunity to witness the last examples of this oral narrative tradition.

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

Newton supposed that the case of the planet was similar to that of [a ball spun around on the end of an elastic string]; that it was always pulled in the direction of the sun, and that this attraction or pulling of the sun produced the revolution of the planet, in the same way that the traction or pulling of the elastic string produces the revolution of the ball. What there is between the sun and the planet that makes each of them pull the other, Newton did not know; nobody knows to this day; and all we are now able to assert positively is that the known motion of the planet is precisely what would be produced if it were fastened to the sun by an elastic string, having a certain law of elasticity. Now observe the nature of this discovery, the greatest in its consequences that has ever yet been made in physical science:— I. It begins with an hypothesis, by supposing that there is an analogy between the motion of a planet and the motion of a ball at the end of a string. II. Science becomes independent of the hypothesis, for we merely use it to investigate the properties of the motion, and do not trouble ourselves further about the cause of it.

The Chinese Communist Party has seen fit to protect most property rights because it recognizes that it has a self-interest in doing so. But the party faces no legal constraints other than its own internal political controls if it decides to violate property rights. Many peasants find their land coveted by municipal authorities and developers who want to turn it into commercial real estate, high-density housing, shopping centers, and the like, or else into public infrastructure like roads, dams, or government offices. There are large incentives for developers to work together with corrupt local officials to illegally take land away from peasants or urban homeowners, and such takings have been perhaps the largest single source of social discontent in contemporary China.33

As it is the organism that changes in the process and not (or not to an appreciable degree) the environment, it is the former that develops a mold, in fact and image, of its natural environment. The fin of a fish reflects the properties of the water, much as a horse's hoof reflects those of the hard, even ground of a steppe, or as an eye reflects the properties of light emanating from the sun.

The antibacterial and anti-inflammatory properties of honey were revealed as a result of clinical observations and research. Honey is exceedingly effective in painlessly cleaning up infection and dead cells in these regions and in the development of new tissues. The use of honey as a medicine is mentioned in the most ancient writings. In the present day, doctors and scientists are rediscovering the effectiveness of honey in the treatment of wounds. Dr. Peter Molan, a leading researcher into honey for the last 20 years and a professor of biochemistry at New Zealand's University of Waikato, says this about the antimicrobial properties of honey: "Randomized trials have shown that honey is more effective in controlling infection in burn wounds than silver sulphadiazine, the antibacterial ointment most widely used on burns in hospitals.

Before they entered the slave market or inspected a slave, many slaveholders had well-developed ideas about what they would find there. these ideas had less to do with the real people they would meet in the market, however, than they did with the slaveholder’s themselves, about the type of people they would become by buying slaves. As they talked about and wrote about buying slaves, slaveholders mapped a world made of slavery. They dreamed of people arrayed in meaningful order by their value as property, of fields full of productive hands and a slave quarter that reproduced itself, of well ordered households and of mansions where services were swift and polished. They dreamed of beating and healing and sleeping with slaves; sometimes they even dreamed that their slaves would love them. They imagined who they could be by thinking about whom they could buy.

The academic literature describes marshals who “‘police’ other demonstrators,” and who have a “collaborative relationship” with the authorities. This is essentially a strategy of co-optation. The police enlist the protest organizers to control the demonstrators, putting the organization at least partly in the service of the state and intensifying the function of control. (...) Police/protestor cooperation required a fundamental adjustment in the attitude of the authorities. The Negotiated Management approach demanded the institutionalization of protest. Demonstrations had to be granted some degree of legitimacy so they could be carefully managed rather than simply shoved about. This approach de-emphasized the radical or antagonistic aspects of protest in favor of a routinized and collaborative approach. Naturally such a relationship brought with it some fairly tight constraints as to the kinds of protest activity available. Rallies, marches, polite picketing, symbolic civil disobedience actions, and even legal direct action — such as strikes or boycotts — were likely to be acceptable, within certain limits. Violence, obviously, would not be tolerated. Neither would property destruction. Nor would any of the variety of tactics that had been developed to close businesses, prevent logging, disrupt government meetings, or otherwise interfere with the operation of some part of society. That is to say, picketing may be fine, barricades are not. Rallies were in, riots were out. Taking to the streets — under certain circumstances — may be acceptable; taking over the factories was not. The danger, for activists, is that they might permanently limit themselves to tactics that were predictable, non-disruptive, and ultimately ineffective.

In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole.

The true significance of slavery in the United States to the whole social development of America lay in the ultimate relation of slaves to democracy. What were to be the limits of democratic control in the United States? If all labor, black as well as white, became free – were given schools and the right to vote – what control could or should be set to the power and action of these laborers? Was the rule of the mass of Americans to be unlimited, and the right to rule extended to all men regardless of race and color, or if not, what power of dictatorship and control; and how would property and privilege be protected? This was the great and primary question which was in the minds of the men who wrote the Constitution of the United States and continued in the minds of thinkers down through the slavery controversy. It still remains with the world as the problem of democracy expands and touches all races and nations.

He had envisioned a river of rent payments from apartments and businesses that would eventually pay off his financiers and yield millions of dollars in net revenues even as inflation drove up the value of the property. This formula—investment + time = revenue and higher value—was the magic of real estate. By following it, Fred Trump had amassed assets that allowed him to develop ever bigger projects while simultaneously reducing the risk to his personal fortune.

The vulgar Marxist concept of 'private enterprise' was totally misconstrued by man's irrationality; it was understood to mean that the liberal development of society precluded every private possession. Naturally, this was widely exploited by political reaction. Quite obviously, social development and individual freedom have nothing to do with the so-called abolishment of private property. Marx's concept of private property did not refer to man's shirts, pants, typewriters, toilet paper, books, beds, savings, houses, real estate, etc. This concept was used exclusively in reference to the private ownership of the social means of production, i.e., those means of production that determine the general course of society. In other words: railroads, waterworks, generating plants, coal mines, etc. The 'socialization of the means of production' became such a bugbear precisely because it was confounded to mean the 'private exploitation' of chickens, shirts, books, residences, etc., in conformity with the ideology of the expropriated.

In the thirty years leading up to the Civil War, the law was increasingly interpreted in the courts to suit the capitalist development of the country. Studying this, Morton Horwitz (The Transformation of American Law) points out that the English commonlaw was no longer holy when it stood in the way of business growth. Mill owners were given the legal right to destroy other people’s property by flood to carry on their business. The law of “eminent domain” was used to take farmers’ land and give it to canal companies or railroad companies as subsidies. Judgments for damages against businessmen were taken out of the hands of juries, which were unpredictable, and given to judges. Private settlement of disputes by arbitration was replaced by court settlements, creating more dependence on lawyers, and the legal profession gained in importance. The ancient idea of a fair price for goods gave way in the courts to the idea of caveat emptor (let the buyer beware), thus throwing generations of consumers from that time on to the mercy of businessmen.

As young girls watched their parents manage the enslaved people around them, they observed different models of slave mastery and through a process of trial and error developed styles of their own. White southern girls grew up alongside the slaves their parents gave them. They cultivated relationships of control and, sometimes, love.4 The promise of slave ownership became an important element of their identities, something that would shape their relationships with their husbands and communities once they reached adulthood.

Liberty is a conquest,” wrote William Graham Sumner. 90 The primal act of transgression—requiring daring, vision, and an aptitude for violence and violation 91—is what makes the capitalist a warrior, entitling him not only to great wealth but also, ultimately, to command. For that is what the capitalist is: not a Midas of riches but a ruler of men. A title to property is a license to dispose, and if a man has the title to another’s labor, he has a license to dispose of it—to dispose, that is, of the body in motion—as he sees fit. Such have been called “captains of industry.” The analogy with military leaders suggested by this name is not misleading. The great leaders in the development of the industrial organization need those talents of executive and administrative skill, power to command, courage, and fortitude, which were formerly called for in military affairs and scarcely anywhere else. The industrial army is also as dependent on its captains as a military body is on its generals…. Under the circumstances there has been a great demand for men having the requisite ability for this function…. The possession of the requisite ability is a natural monopoly. 92

There used to be a saying “In individuals, insanity is rare; but in groups, parties, nations and epochs, it is the rule.” But as the world became networked first through newspapers, then radio, television and then the Internet mass neurosis spread more and more rapidly until a generation into the internet the average neurosis level of young adults was the same as mental patients had been in their grandparents time. The popular consensus was that knowledge was available for all, but the trade-off had become that intellectual rigour was lost and all knowledge regardless of veracity become regarded as the same worth. What was more, in the West a concept came about that knowledge should be free. This rapidly eliminated the resources which would have allow talented individuals to generate intellectual property rather than be wage slaves. The anti-intellectual trend which stemmed from the origins of universal free education expanded and insulting terms were applied to intellectuals confabulating intelligence and knowledge with poor social skills and inadequate emotional development. While this was attractive to the masses who felt that everyone had a right to equal intelligence and that any tests purporting to show differences were by definition false this offset any benefits that broader access to knowledge might have brought deterring many of the more able from high levels of attainment in a purely intellectual sphere. Combined with a belief that internalization of knowledge was no longer necessary – that it was all there on the Internet reduced the possible impact substantially as ideas on an external network could never cross pollinate and form a network of concepts in the minds of those whose primary skill was to search rather than to link concepts already internalized.

The physical body itself is continually vibrating and resonating with other energies in the environment. While Western medicine has developed few interventions that are based in the recognition that energy is at the foundation of, or at least intimately intertwined with, physical matter, scientists from many other disciplines are working within this perspective. They are, for example, recognizing the potential explanatory power of fields that are 'totally unlike any of those presently known' in the ways they hold and transmit information, display quantum properties such as nonlocal influence, and interact with consciousness.

As Dr. Hamid Rashid, the senior Bangladeshi economist and a leader of the UNDP’s Legal Empowerment of the Poor program, has flatly stated: “With limited and insecure land rights, it is difficult, if not impossible, for the poor to overcome poverty.”80 And once again, it is the women in the developing world who are most devastated by the lawless chaos of insecure property rights. In the absence of clear and documented legal rights to property, there are two other social forces that step into the vacuum and settle who gets what: 1) brute force, and 2) traditional cultural norms. And under both influences women generally lose—and brutally so.

I mean, if you accept the framework that says totalitarian command economies have the right to make these decisions, and if the wage levels and working conditions are fixed facts, then we have to make choices within those assumptions. Then you can make an argument that poor people here ought to lose their jobs to even poorer people somewhere else... because that increases the economic pie, and it's the usual story. Why make those assumptions? There are other ways of dealing with the problem. Take, for example rich people here. Take those like me who are in the top few percent of the income ladder. We could cut back our luxurious lifestyles, pay proper taxes, there are all sorts of things. I'm not even talking about Bill Gates, but people who are reasonably privileged. Instead of imposing the burden on poor people here and saying "well, you poor people have to give up your jobs because even poorer people need them over there," we could say "okay, we rich people will give up some small part of our ludicrous luxury and use it to raise living standards and working conditions elsewhere, and to let them have enough capital to develop their own economy, their own means." Then the issue will not arise. But it's much more convenient to say that poor people here ought to pay the burden under the framework of command economies—totalitarianism. But, if you think it through, it makes sense and almost every social issue you think about—real ones, live ones, ones right on the table—has these properties. We don't have to accept and shouldn't accept the framework of domination of thought and attitude that only allows certain choices to be made... and those choices almost invariably come down to how to put the burden on the poor. That's class warfare. Even by real nice people like us who think it's good to help poor workers, but within a framework of class warfare that maintains privilege and transfers the burden to the poor. It's a matter of raising consciousness among very decent people.

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity.” “The fact that in Mohammedan law every woman must belong to some man as his absolute property, either as a child, a wife, or a concubine, must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men.” “Individual Moslems may show splendid qualities–but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilization of modern Europe might fall, as fell the civilization of ancient Rome.” –Sir Winston Churchill (The River War, first edition, Vol. II, pages 248–50).

Just beyond the edge of our property in 1985 a farmer crossing a field found a rare, impossible-to-misconstrue Roman phallic pendant. To me this was, and remains, an amazement: the idea of a man in a toga, standing on what is now the edge of my land, patting himself all over, and realizing with consternation that he has lost his treasured keepsake, which then lay in the soil for seventeen or eighteen centuries - through endless generations of human activity; through the rise of the English language, the birth of the English nation, the development of continuous monarch and all the rest - before finally being picked up by a late-twentieth-century farmer, presumably with a look of consternation of his own.

It means the story of the play, its facts, events, epoch, time and place of action, conditions of life, the actors’ and regisseur’s interpretation, the mise-en-scene, the production, the sets, the costumes, properties, lighting and sound effects,—all the circumstances that are given to an actor to take into account as he creates his role. ‘If is the starting point, the given circumstances, the development. The one cannot exist without the other, if it is to possess a necessary stimulating quality. However, their functions differ somewhat: if gives the push to dormant imagination, whereas the given circumstances build the basis for if itself. And they both, together and separately, help to create an inner stimulus.

Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.

The co-op proposed to include a quota system in its bylaws and deeds, promising that the proportion of African Americans in the Peninsula Housing Association would not exceed the proportion of African Americans in California’s overall population. This concession did not appease government officials, and the project stalled. Stegner and other board members resigned; soon afterward the cooperative was forced to disband because it could not obtain financing without government approval. In 1950, the association sold its land to a private developer whose FHA agreement specified that no properties be sold to African Americans. The builder then constructed individual homes for sale to whites in “Ladera,” a subdivision that still adjoins the Stanford campus.

But having developed productive forces to a tremendous extent, capitalism has become enmeshed in contradictions which it is unable to solve. By producing larger and larger quantities of commodities, and reducing their prices, capitalism intensifies competition, ruins the mass of small and medium private owners, converts them into proletarians and reduces their purchasing power, with the result that it becomes impossible to dispose of the commodities produced. On the other hand, by expanding production and concentrating millions of workers in huge mills and factories, capitalism lends the process of production a social character and thus undermines its own foundation, inasmuch as the social character of the process of production demands the social ownership of the means of production; yet the means of production remain private capitalist property, which is incompatible with the social character of the process of production. These irreconcilable contradictions between the character of the productive forces and the relations of production make themselves felt in periodical crises of overproduction, when the capitalists, finding no effective demand for their goods owing to the ruin of the mass of the population which they themselves have brought about, are compelled to burn products, destroy manufactured goods, suspend production, and destroy productive forces at a time when millions of people are forced to suffer unemployment and starvation, not because there are not enough goods, but because there is an overproduction of goods.

The principal reason that districts within states often differ markedly in per-pupil expenditures is that school funding is almost always tied to property taxes, which are in turn a direct function of local wealth. Having school funding depend on local wealth creates a situation in which poor districts must tax themselves far more heavily than wealthy ones, yet still may not be able to generate adequate income. For example, Baltimore City is one of the poorest jurisdictions in Maryland, and the Baltimore City Public Schools have the lowest per-pupil instructional expenses of any of Maryland's 24 districts. Yet Baltimore's property tax rate is twice that of the next highest jurisdiction.(FN2) Before the funding equity decision in New Jersey, the impoverished East Orange district had one of the highest tax rates in the state, but spent only $3,000 per pupil, one of the lowest per-pupil expenditures in the state.(FN3) A similar story could be told in almost any state in the U.S.(FN4) Funding formulas work systematically against children who happen to be located in high-poverty districts, but also reflect idiosyncratic local circumstances. For example, a factory closing can bankrupt a small school district. What sense does it make for children's education to suffer based on local accidents of geography or economics? To my knowledge, the U.S. is the only nation to fund elementary and secondary education based on local wealth. Other developed countries either equalize funding or provide extra funding for individuals or groups felt to need it. In the Netherlands, for example, national funding is provided to all schools based on the number of pupils enrolled, but for every guilder allocated to a middle-class Dutch child, 1.25 guilders are allocated for a lower-class child and 1.9 guilders for a minority child, exactly the opposite of the situation in the U.S. where lower-class and minority children typically receive less than middle-class white children.(FN5) Regional differences in per-pupil costs may exist in other countries, but the situation in which underfunded urban or rural districts exist in close proximity to wealthy suburban districts is probably uniquely American. Of course, even equality in per-pupil costs in no way ensures equality in educational services. Not only do poor districts typically have fewer funds, they also have greater needs.

This is the real estate state, a government by developers, for developers. It is not monolithic; there are plenty of disputes within it. Builders' desires are not always the same as owners', as reflected in the presence of separate developer and landlord lobbies in New York. Nonprofit developers follow a somewhat different model than for-profit builders. And of course government is still accountable to voters, who are by and large either renters or mortgage holders and continue to organize collectively against real estate's rule. But the parameters for planning are painfully narrow: land is a commodity and also is everything atop it; property rights are sacred and should never be impinged; a healthy real estate market is the measure of a healthy city; growth is good-- in fact, growth is god.

richly financed experiments were, at the insistence of Dorian Purcell, focused intensely on archaea, the third domain of animal life. The first domain is eukaryotes, which includes human beings and all other higher organisms. The second domain is bacteria. Microscopic archaea, which lack a nucleus, were long thought to be a kind of bacteria. But they have unique properties, not least of which is the ability to effectuate horizontal gene transfer. Parents pass their genes vertically to their offspring. Archaea pass genetic material horizontally, from one species to another. Their mysterious role in the development of life on Earth is only beginning to be understood, and perhaps it is madness to seek to harness them for the purpose of improving the human genome and extending the human life span.

Many a morning I found myself waking up in America and being surprised to find myself in a bed. I had been having nightmares all night long, and I didn’t know where I was. It would take me awhile to adjust, because I couldn’t believe I was in a bed. What was I doing in a bed? After the war I never slept more than three or four hours a night. In those days you didn’t talk about stuff like that. There was no such thing as war syndrome, but you knew something was different. You tried not to remember anything from over there, but things came back to you. You had done every damn thing overseas, from killing in cold blood to destroying property to stealing whatever you wanted and to drinking as much wine and having as many women as you wanted. You lived every minute of every day in danger of your own life and limb. You couldn’t take chances. Many times you had a split second to decide to be judge, jury, and executioner. You had just two rules you had to obey. You had to be back in your outfit when you went back on the line. You had to obey a direct order in combat. Break one of those rules and you could be executed yourself, right on the spot even. Otherwise, you flaunted authority. You lost the moral skill you had built up in civilian life, and you replaced it with your own rules. You developed a hard covering, like being encased in lead. You were scared more than you’d ever been in your life. You did certain things, maybe against your will sometimes, but you did them, and if you stayed over there long enough you didn’t even think about them anymore. You did them like you might scratch your head if it itched. You

Communism as the positive transcendence of private property as human self-estrangement, and therefore as the real appropriation of the human essence by and for man; communism therefore as the complete return of man to himself as a social (i.e., human) being — a return accomplished consciously and embracing the entire wealth of previous development. This communism, as fully developed naturalism, equals humanism, and as fully developed humanism equals naturalism; it is the genuine resolution of the conflict between man and nature and between man and man — the true resolution of the strife between existence and essence, between objectification and self-confirmation, between freedom and necessity, between the individual and the species. Communism is the riddle of history solved, and it knows itself to be this solution.

The big question in cosmology in the early 1960s was did the universe have a beginning? Many scientists were instinctively opposed to the idea, because they felt that a point of creation would be a place where science broke down. One would have to appeal to religion and the hand of God to determine how the universe would start off. This was clearly a fundamental question, and it was just what I needed to complete my PhD thesis. Roger Penrose had shown that once a dying star had contracted to a certain radius, there would inevitably be a singularity, that is a point where space and time came to an end. Surely, I thought, we already knew that nothing could prevent a massive cold star from collapsing under its own gravity until it reached a singularity of infinite density. I realised that similar arguments could be applied to the expansion of the universe. In this case, I could prove there were singularities where space–time had a beginning. A eureka moment came in 1970, a few days after the birth of my daughter, Lucy. While getting into bed one evening, which my disability made a slow process, I realised that I could apply to black holes the casual structure theory I had developed for singularity theorems. If general relativity is correct and the energy density is positive, the surface area of the event horizon—the boundary of a black hole—has the property that it always increases when additional matter or radiation falls into it. Moreover, if two black holes collide and merge to form a single black hole, the area of the event horizon around the resulting black hole is greater than the sum of the areas of the event horizons around the original black holes.

We are told of the time when, with the same beliefs, with the same institutions, all the world seemed happy: why complain of these beliefs; why banish these institutions? We are slow to admit that that happy age served the precise purpose of developing the principle of evil which lay dormant in society; we accuse men and gods, the powers of earth and the forces of Nature. Instead of seeking the cause of the evil in his mind and heart, man blames his masters, his rivals, his neighbors, and himself; nations arm themselves, and slay and exterminate each other, until equilibrium is restored by the vast depopulation, and peace again arises from the ashes of the combatants. So loath is humanity to touch the customs of its ancestors, and to change the laws framed by the founders of communities, and confirmed by the faithful observance of the ages.

...Rusche and Kirchheimer relate the different systems of punishment with the systems of production within which they operate: thus, in a slave economy, punitive mechanisms serve to provide an additional labour force -- and to constitute a body of 'civil' slaves in addition to those provided by war or trading; with feudalism, at a time when money and production were still at an early stage of development, we find a sudden increase in corporal punishments -- the body being in most cases the only property accessible; the penitentiary (the Hopital General, the Spinhuis or the Rasphuis), forced labour and the prison factory appear with the development of the mercantile economy. But the industrial system requires a free market in labour and, in the nineteenth century, the role of forced labour in the mechanisms of punishment diminishes accordingly and 'corrective' detention takes its place.

While the Texas prison officials remained in the dark about what was going on, they were fortunate that William and Danny had benign motives. Imagine what havoc the two might have caused; it would have been child's play for these guys to develop a scheme for obtaining money or property from unsuspecting victims. The Internet had become their university and playground. Learning how to run scams against individuals or break in to corporate sites would have been a cinch; teenagers and preteens learn these methods every day from the hacker sites and elsewhere on the Web. And as prisoners, Danny and William had all the time in the world. Maybe there's a lesson here: Two convicted murderers, but that didn't mean they were scum, rotten to the core. They were cheaters who hacked their way onto the Internet illegally, but that didn't mean they were willing to victimize innocent people or naively insecure companies.

As events developed, the debate about jobs and energy extraction in general became more divisive. Those at one extreme embraced the industry as an expression of old-fashioned free enterprise. It offered work that built character and brought deserving rewards for those with initiative, whether they be roughnecks working twelve-hour shifts, investors staking their capital, or researchers staking their reputation on the next big discovery. At the other end of the spectrum were those who saw the industry as a relic of grandfather clauses and cronyism that dated to a period of predatory exploitation, when fantastical deals were pitched by door-to-door peddlers, manufacturing waste was buried in lagoons on private property, and unions were nonexistent. The middle ground was occupied by an untold number of consumers used to cheap plentiful energy, and property owners, who had their worries but also were able to calculate how much a mineral rights lease might be worth.

9. HUMAN RIGHTS [70:9.1] Nature confers no rights on man, only life and a world in which to live it. Nature does not even confer the right to live, as might be deduced by considering what would likely happen if an unarmed man met a hungry tiger face to face in the primitive forest. Society's prime gift to man is security. [70:9.2] Gradually society asserted its rights and, at the present time, they are Assurance of food supply. Military defense—security through preparedness. Internal peace preservation—prevention of personal violence and social disorder. Sex control—marriage, the family institution. Property—the right to own. Fostering of individual and group competition. Provision for educating and training youth. Promotion of trade and commerce—industrial development. Improvement of labor conditions and rewards. The guarantee of the freedom of religious practices to the end that all of these other social activities may be exalted by becoming spiritually motivated.

It was an old tradition: landlords barring children from their properties. In the competitive postwar housing market of the late 1940s, landlords regularly turned away families with children and evicted tenants who got pregnant.3 This was evident in letters mothers wrote when applying for public housing. “At present,” one wrote, “I am living in an unheated attic room with a one-year-old baby….Everywhere I go the landlords don’t want children. I also have a ten-year-old boy….I can’t keep him with me because the landlady objects to children. Is there any way that you can help me to get an unfurnished room, apartment, or even an old barn?…I can’t go on living like this because I am on the verge of doing something desperate.” Another mother wrote, “My children are now sick and losing weight….I have tried, begged, and pleaded for a place but [it’s] always ‘too late’ or ‘sorry, no children.’ ” Another wrote, “The lady where I am rooming put two of my children out about three weeks ago and don’t want me to let them come back….If I could get a garage I would take it.”4 When Congress passed the Fair Housing Act in 1968, it did not consider families with children a protected class, allowing landlords to continue openly turning them away or evicting them. Some placed costly restrictions on large families, charging “children-damage deposits” in addition to standard rental fees. One Washington, DC, development required tenants with no children to put down a $150 security deposit but charged families with children a $450 deposit plus a monthly surcharge of $50 per child.5 In 1980, HUD commissioned a nationwide study to assess the magnitude of the problem and found that only 1 in 4 rental units was available to families without restrictions.6 Eight years later, Congress finally outlawed housing discrimination against children and families, but as Pam found out, the practice remained widespread.7 Families with children were turned away in as many as 7 in 10 housing searches.8

A crucial moment in human consciousness, then, arrives when man discovers that it is he himself, not the moon or the spring rains or the spirits of the dead, who impregnates the woman; that the child she carries and gives birth to is *his* child, who can make *him* immortal, both mystically, by propitiating the gods with prayers and sacrifices when he is dead, and concretely, by receiving the patrimony from him. At this crossroads of sexual possession, property ownership, and the desire to transcend death, developed the institution we know: the present-day patriarchal family with its supernaturalizing of the penis, its division of labor by gender, its emotional, physical, and material possessiveness, its ideal of monogamous marriage until death (and its severe penalties for adultery by the wife), the "illegitimacy" of a child born outside wedlock, the economic dependency of women, the unpaid domestic services of the wife, the obedience of women and children to male authority, the imprinting and continuation of heterosexual roles.

Many potential readers will skip the shopping cart or cash-out clerk because they have seen so many disasters reported in the news that they’ve acquired a panic mentality when they think of them. “Disasters scare me to death!” they cry. “I don’t want to read about them!” But really, how can a picture hurt you? Better that each serve as a Hallmark card that greets your fitful fevers with reason and uncurtains your valor. Then, so gospeled, you may see that defeating a disaster is as innocently easy as deciding to go out to dinner. Remove the dread that bars your doors of perception, and you will enjoy a banquet of treats that will make the difference between suffering and safety. You will enter a brave new world that will erase your panic, and release you from the grip of terror, and relieve you of the deadening effects of indifference —and you will find that switch of initiative that will energize your intelligence, empower your imagination, and rouse your sense of vigilance in ways that will tilt the odds of danger from being forever against you to being always in your favor. Indeed, just thinking about a disaster is one of the best things you can do —because it allows you to imagine how you would respond in a way that is free of pain and destruction. Another reason why disasters seem so scary is that many victims tend to see them as a whole rather than divide them into much smaller and more manageable problems. A disaster can seem overwhelming when confronted with everything at once —but if you dice it into its tiny parts and knock them off one at a time, the whole thing can seem as easy as eating a lavish dinner one bite at a time. In a disaster you must also plan for disruption as well as destruction. Death and damage may make the news, but in almost every disaster far more lives are disrupted than destroyed. Wit­ness the tornado that struck Joplin, Missouri, in May 2011 and killed 158 people. The path of death and destruction was less than a mile wide and only 22 miles long —but within thirty miles 160,000 citizens whose property didn’t suffer a dime of damage were profoundly disrupted by the carnage, loss of power and water, suspension of civic services, and inability to buy food, gas, and other necessities. You may rightfully believe your chances of dying in a disaster in your lifetime may be nearly nil, but the chances of your life being disrupted by a disaster in the next decade is nearly a sure thing. Not only should you prepare for disasters, you should learn to premeditate them. Prepare concerns the body; premeditate concerns the mind. Everywhere you go, think what could happen and how you might/could/would/should respond. Use your imagination. Fill your brain with these visualizations —run mind-movies in your head —develop a repertoire —until when you walk into a building/room/situation you’ll automatically know what to do. If a disaster does ambush you —sure you’re apt to panic, but in seconds your memory will load the proper video into your mobile disk drive and you’ll feel like you’re watching a scary movie for the second time and you’ll know what to expect and how to react. That’s why this book is important: its manner of vivifying disasters kickstarts and streamlines your acquiring these premeditations, which lays the foundation for satisfying your needs when a disaster catches you by surprise.

The Proofs Human society has devised a system of proofs or tests that people must pass before they can participate in many aspects of commercial exchange and social interaction. Until they can prove that they are who they say they are, and until that identity is tied to a record of on-time payments, property ownership, and other forms of trustworthy behavior, they are often excluded—from getting bank accounts, from accessing credit, from being able to vote, from anything other than prepaid telephone or electricity. It’s why one of the biggest opportunities for this technology to address the problem of global financial inclusion is that it might help people come up with these proofs. In a nutshell, the goal can be defined as proving who I am, what I do, and what I own. Companies and institutions habitually ask questions—about identity, about reputation, and about assets—before engaging with someone as an employee or business partner. A business that’s unable to develop a reliable picture of a person’s identity, reputation, and assets faces uncertainty. Would you hire or loan money to a person about whom you knew nothing? It is riskier to deal with such people, which in turn means they must pay marked-up prices to access all sorts of financial services. They pay higher rates on a loan or are forced by a pawnshop to accept a steep discount on their pawned belongings in return for credit. Unable to get bank accounts or credit cards, they cash checks at a steep discount from the face value, pay high fees on money orders, and pay cash for everything while the rest of us enjoy twenty-five days interest free on our credit cards. It’s expensive to be poor, which means it’s a self-perpetuating state of being. Sometimes the service providers’ caution is dictated by regulation or compliance rules more than the unwillingness of the banker or trader to enter a deal—in the United States and other developed countries, banks are required to hold more capital against loans deemed to be of poor quality, for example. But many other times the driving factor is just fear of the unknown. Either way, anything that adds transparency to the multi-faceted picture of people’s lives should help institutions lower the cost of financing and insuring them.

These rules, the sign language and grammar of the Game, constitute a kind of highly developed secret language drawing upon several sciences and arts, but especially mathematics and music (and/or musicology), and capable of expressing and establishing interrelationships between the content and conclusions of nearly all scholarly disciplines. The Glass Bead Game is thus a mode of playing with the total contents and values of our culture; it plays with them as, say, in the great age of the arts a painter might have played with the colors on his palette. All the insights, noble thoughts, and works of art that the human race has produced in its creative eras, all that subsequent periods of scholarly study have reduced to concepts and converted into intellectual property on all this immense body of intellectual values the Glass Bead Game player plays like the organist on an organ. And this organ has attained an almost unimaginable perfection; its manuals and pedals range over the entire intellectual cosmos; its stops are almost beyond number. Theoretically this instrument is capable of reproducing in the Game the entire intellectual content of the universe.

The communists believe that they have found the path to deliverance from our evils. According to them, man is wholly good and is well-disposed to his neighbour; but the institution of private property has corrupted his nature. The ownership of private wealth gives the individual power, and with it the temptation to ill-treat his neighbour; while the man who is excluded from possession is bound to rebel in hostility against his oppressor. If private property were abolished, all wealth held in common, and everyone allowed to share in the enjoyment of it, ill-will and hostility would disappear among men. Since everyone’s needs would be satisfied, no one would have any reason to regard another as his enemy; all would willingly undertake the work that was necessary.I have no concern with any economic criticisms of the communist system; I cannot enquire into whether the abolition of private property is expedient or advantageous. But I am able to recognize that the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments, certainly a strong one, though certainly not the strongest; but we have in no way altered the differences in power and influence which are misused by aggressiveness, nor have we altered anything in its nature. Aggressiveness was not created by property. It reigned almost without limit in primitive times, when property was still very scanty, and it already shows itself in the nursery almost before property has given up its primal, anal form; it forms the basis of every relation of affection and love among people (with the single exception, perhaps, of the mother’s relation to her male child). If we do away with personal rights over material wealth, there still remains prerogative in the field of sexual relationships, which is bound to become the source of the strongest dislike and the most violent hostility among men who in other respects are on an equal footing. If we were to remove this factor, too, by allowing complete freedom of sexual life and thus abolishing the family, the germ-cell of civilization, we cannot, it is true, easily foresee what new paths the development of civilization could take; but one thing we can expect, and that is that this indestructible feature of human nature, will follow it there.

The central values of civilization are in danger. Over large stretches of the earth’s surface the essential conditions of human dignity and freedom have already disappeared. In others they are under constant menace from the development of current tendencies of policy. The position of the individual and the voluntary group are progressively undermined by extensions of arbitrary power. Even that most precious possession of Western Man, freedom of thought and expression, is threatened by the spread of creeds which, claiming the privilege of tolerance when in the position of a minority, seek only to establish a position of power in which they can suppress and obliterate all views but their own. The group holds that these developments have been fostered by the growth of a view of history which denies all absolute moral standards and by the growth of theories which question the desirability of the rule of law. It holds further that they have been fostered by a decline of belief in private property and the competitive market; for without the diffused power and initiative associated with these institutions it is difficult to imagine a society in which freedom may be effectively preserved.

The BFMSS [British False Memory Syndrome Society] The founder of the 'false memory' movement in Britain is an accused father. Two of his adult daughters say that Roger Scotford sexually abused them in childhood. He denied this and responded by launching a spectacular counter-attack, which enjoyed apparently unlimited and uncritical air time in the mass media and provoke Establishment institutions that had made no public utterance about abuse to pronounce on the accused adults' repudiation of it. p171-172 The 'British False Memory Syndrome Society' lent a scientific aura to the allegations - the alchemy of 'falsehood' and 'memory' stirred with disease and science. The new name pathologised the accusers and drew attention away from the accused. But the so-called syndrome attacked not only the source of the stories but also the alliances between the survivors' movement and practitioners in the health, welfare, and the criminal justice system. The allies were represented no longer as credulous dupes but as malevolent agents who imported a miasma of the 'false memories' into the imaginations of distressed victims. Roger Scotford was a former naval officer turned successful property developer living in a Georgian house overlooking an uninterrupted valley in luscious middle England. He was a rich man and was able to give up everything to devote himself to the crusade. He says his family life was normal and that he had been a 'Dr Spock father'. But his first wife disagrees and his second wife, although believing him innocent, describes his children's childhood as very difficult. His daughters say they had a significantly unhappy childhood. In the autumn of 1991, his middle daughter invited him to her home to confront him with the story of her childhood. She was supported by a friend and he was invited to listen and then leave. She told him that he had abused her throughout her youth. Scotford, however, said that the daughter went to a homeopath for treatment for thrush/candida and then blamed the condition on him. He also said his daughter, who was in her twenties, had been upset during a recent trip to France to buy a property. He said he booked them into a hotel where they would share a room. This was not odd, he insisted, 'to me it was quite natural'. He told journalists and scholars the same story, in the same way, reciting the details of her allegations, drawing attention to her body and the details of what she said he had done to her. Some seemed to find the detail persuasive. Several found it spooky. p172-173

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property.

Sarjomdih, which for about sixty years was another nondescript dot on a map. That part of the Chhotanagpur area which is now formally known as the Purbi Singbhum district. Sarjomdih, where most of the population is Santhal and the rest are Munda; all of them are followers of Sarna, the aboriginal faith of the Chhotanagpur area. Saijomdih, which stands atop the mineral-rich core of the Indian subcontinent. Sarjomdih, outside whose southern frontiers a mine and a copper factory were established, where the Copper Town sprang up, and which was now gradually threatening to swallow all of Sarjomdih. Sarjomdih, which bore the repercussions of development, the nationalization of the mine and the factory, the opening up of two more quarries, and the confiscation of the villagers' properties so roads and living quarters could be built. Sarjomdih, whose men were given jobs as unskilled laborers in the mines and the factory in return for their fecund land. Sarjomdih, which is a standing testimony to the collapse of an agrarian Adivasi society and the dilution of Adivasi culture, the twin gifts of industrialization and progress. Sarjomdih, which within sixty years acquired all the signs of urbanity, just like the Copper Town: concrete houses; cable television; two-wheelers; a hand-pump; a narrow, winding tarmac that everyone called the 'main road'; and a primary school...

the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments, certainly a strong one, though certainly not the strongest; but we have in no way altered the differences in power and influence which are misused by aggressiveness, nor have we altered anything in its nature. Aggressiveness was not created by property. It reigned almost without limit in primitive times, when property was still very scanty, and it already shows itself in the nursery almost before property has given up its primal, anal form; it forms the basis of every relation of affection and love among people (with the single exception, perhaps, of the mother’s relation to her male child). If we do away with personal rights over material wealth, there still remains prerogative in the field of sexual relationships, which is bound to become the source of the strongest dislike and the most violent hostility among men who in other respects are on an equal footing. If we were to remove this factor, too, by allowing complete freedom of sexual life and thus abolishing the family, the germ-cell of civilization, we cannot, it is true, easily foresee what new paths the development of civilization could take; but one thing we can expect, and that is that this indestructible feature of human nature, will follow it there.

In this sense the theory of the Communists may be summed up in the single sentence: Abolition of private property. We Communists have been reproached with the desire of abolishing the right of personally acquiring property as the fruit of a man's own labor, which property is alleged to be the ground work of all personal freedom, activity and independence. Hard-won, self-acquired, self-earned property! Do you mean the property of the petty artisan and of the small peasant, a form of property that preceded the bourgeois form? There is no need to abolish that; the development of industry has to a great extent already destroyed it, and is still destroying it daily. Or do you mean modern bourgeois private property? But does wage labor create any property for the laborer? Not a bit. It creates capital, i.e., that kind of property which exploits wage-labor, and which cannot increase except upon condition of begetting a new supply of wage-labor for fresh exploitation. Property, in its present form, is based on the antagonism of capital and wage labor. Let us examine both sides of this antagonism. To be a capitalist, is to have not only a purely personal, but a social status in production. Capital is a collective product, and only by the united action of many members, nay, in the last resort, only by the united action of all members of society, can it be set in motion. Capital is therefore not a personal, it is a social power.

sighed. “I can’t say that you weren’t expected.” “I’m just going to be walking around here and taking some measurements. It says here… you own eighty acres? That is one of the most gorgeous mansions I have ever seen,” he rambled on. “It must have cost you millions. I could never afford such a beauty. Well, heck, for that matter I couldn’t afford the millions of dollars in taxes a house like this would assess, let alone such a pricey property. Do you have an accountant?” Zo opened her mouth to respond, but he continued, “For an estate this size, I would definitely have one.” “I do have an accountant,” she cut in, with frustration. “Furthermore, I have invested a lot of money bringing this mansion up to speed. You can see my investment is great.” “Of course, it would be. The fact of the matter is, Mrs. Kane, a lot of people are in over their heads in property. You still have to pay up, or we take the place. Well, I’ll get busy now. Pay no mind to me.” He walked on, taking notes. “Clairrrrre!” Zo called as soon as she entered the house. “Bring your cell phone!” Two worry-filled months went by and many calls were made to lawyers, before Zoey finally picked one that made her feel confident. And then the letter came with the totals and the due date. “There is no way we can pay this, Mom, even if we sold off some of our treasures, because a lot of them are contracted to museums anyway. I am feeling awfully poor all of a sudden, and insecure.” “Yes, and I did some research, thinking I’d be forced to sell. It’s unlikely that anyone else around here can afford this place. It looks like they are going to get it all; they aren’t just charging for this year. What we have here is a value about equal to a little country. And all the new construction sites for housing developments suddenly popping up on this side of the river, does not help. Value is going up.” Zo put her head in her hands. “Ohhh, oh, oh, oh!” “Yeah, bring out the ice-cream and cake. I need comforting,” sighed Claire. The cell phone rang. “Yes, tonight? You guys have become pretty good to us, haven’t you?! You know, Bob, Mom and I thought we were just going to pig out on ice cream and cake. We found out we are losing this estate and are going to be poor again and we are bummed out.” There was a long pause. “No, that’s okay, I understand. Yeah, okay, bye.” “Well?” Zo ask dryly. “He was appropriately sorry, and he got off the phone fast, saying he remembered he had other business to take care of. Do you want to cry? I do…” “I’ll get the cake and dish the ice cream. You make our tea and we’ll cry together.” A pitter patter began to drum on the window. “Rain again. It seems softer though, dear.” “I thought you said this was going to be a softer rain!” It started to pour. “At least this is not a thunder storm… What was that?” “Thunder,” replied Claire, unmoved and resigned. An hour had gone by when there was a rapping at the door. “People rarely use the doorbell, ever notice that?” Zo asked on the way to the door. She opened it to reveal two wet guys holding a pizza, salad, soft drink, and giant chocolate chip cookies in a plastic container. In a plastic

Burke was not a sentimentalist, however.43 “Leave a man to his passions,” he wrote, “and you leave a wild beast to a savage and capricious nature.”44 Rather, he argued that while politics does answer to reason, human reason does not interact directly with the world but is always mediated by our imagination, which helps us to give order and shape to the data we derive from our senses. One way or another, reason applies through the sentiments and passions, so it is crucial to tend to what he calls our “moral imagination” because left untended, it will direct our reason toward violence and disorder.45 The dark side of our sentiments is mitigated not by pure reason, but by more beneficent sentiments. We cannot be simply argued out of our vices, but we can be deterred from indulging them by the trust and love that develops among neighbors, by deeply established habits of order and peace, and by pride in our community or country. And part of the statesman’s difficult charge is keeping this balance together, acting rationally on this understanding of the limits of reason. “The temper of the people amongst whom he presides ought therefore to be the first study of a statesman,” Burke asserts.46 It is for Burke another reason why politics can never be reduced to a simple application of logical axioms. As Burke’s contemporary William Hazlitt put it: “[Burke] knew that man had affections and passions and powers of imagination, as well as hunger and thirst and the sense of heat and cold. . . . He knew that the rules that form the basis of private morality are not founded in reason, that is, in the abstract properties of those things which are the subjects of them, but in the nature of man, and his capacity of being affected by certain things from habit, from imagination, and sentiment, as well as from reason.

According to Bartholomew, an important goal of St. Louis zoning was to prevent movement into 'finer residential districts . . . by colored people.' He noted that without a previous zoning law, such neighborhoods have become run-down, 'where values have depreciated, homes are either vacant or occupied by color people.' The survey Bartholomew supervised before drafting the zoning ordinance listed the race of each building's occupants. Bartholomew attempted to estimate where African Americans might encroach so the commission could respond with restrictions to control their spread. The St. Louis zoning ordinance was eventually adopted in 1919, two years after the Supreme Court's Buchanan ruling banned racial assignments; with no reference to race, the ordinance pretended to be in compliance. Guided by Bartholomew's survey, it designated land for future industrial development if it was in or adjacent to neighborhoods with substantial African American populations. Once such rules were in force, plan commission meetings were consumed with requests for variances. Race was frequently a factor. For example, on meeting in 1919 debated a proposal to reclassify a single-family property from first-residential to commercial because the area to the south had been 'invaded by negroes.' Bartholomew persuaded the commission members to deny the variance because, he said, keeping the first-residential designation would preserve homes in the area as unaffordable to African Americans and thus stop the encroachment. On other occasions, the commission changed an area's zoning from residential to industrial if African American families had begun to move into it. In 1927, violating its normal policy, the commission authorized a park and playground in an industrial, not residential, area in hopes that this would draw African American families to seek housing nearby. Similar decision making continued through the middle of the twentieth century. In a 1942 meeting, commissioners explained they were zoning an area in a commercial strip as multifamily because it could then 'develop into a favorable dwelling district for Colored people. In 1948, commissioners explained they were designating a U-shaped industrial zone to create a buffer between African Americans inside the U and whites outside. In addition to promoting segregation, zoning decisions contributed to degrading St. Louis's African American neighborhoods into slums. Not only were these neighborhoods zoned to permit industry, even polluting industry, but the plan commission permitted taverns, liquor stores, nightclubs, and houses of prostitution to open in African American neighborhoods but prohibited these as zoning violations in neighborhoods where whites lived. Residences in single-family districts could not legally be subdivided, but those in industrial districts could be, and with African Americans restricted from all but a few neighborhoods, rooming houses sprang up to accommodate the overcrowded population. Later in the twentieth century, when the Federal Housing Administration (FHA) developed the insure amortized mortgage as a way to promote homeownership nationwide, these zoning practices rendered African Americans ineligible for such mortgages because banks and the FHA considered the existence of nearby rooming houses, commercial development, or industry to create risk to the property value of single-family areas. Without such mortgages, the effective cost of African American housing was greater than that of similar housing in white neighborhoods, leaving owners with fewer resources for upkeep. African American homes were then more likely to deteriorate, reinforcing their neighborhoods' slum conditions.

In the introduction, I wrote that COVID had started a war, and nobody won. Let me amend that. Technology won, specifically, the makers of disruptive new technologies and all those who benefit from them. Before the pandemic, American politicians were shaking their fists at the country’s leading tech companies. Republicans insisted that new media was as hopelessly biased against them as traditional media, and they demanded action. Democrats warned that tech giants like Amazon, Facebook, Apple, Alphabet, and Netflix had amassed too much market (and therefore political) power, that citizens had lost control of how these companies use the data they generate, and that the companies should therefore be broken into smaller, less dangerous pieces. European governments led a so-called techlash against the American tech powerhouses, which they accused of violating their customers’ privacy. COVID didn’t put an end to any of these criticisms, but it reminded policymakers and citizens alike just how indispensable digital technologies have become. Companies survived the pandemic only by allowing wired workers to log in from home. Consumers avoided possible infection by shopping online. Specially made drones helped deliver lifesaving medicine in rich and poor countries alike. Advances in telemedicine helped scientists and doctors understand and fight the virus. Artificial intelligence helped hospitals predict how many beds and ventilators they would need at any one time. A spike in Google searches using phrases that included specific symptoms helped health officials detect outbreaks in places where doctors and hospitals are few and far between. AI played a crucial role in vaccine development by absorbing all available medical literature to identify links between the genetic properties of the virus and the chemical composition and effects of existing drugs.

In learning general relativity, and then in teaching it to classes at Berkeley and MIT, I became dissatisfied with what seemed to be the usual approach to the subject. I found that in most textbooks geometric ideas were given a starring role, so that a student...would come away with an impression that this had something to do with the fact that space-time is a Riemannian [curved] manifold. Of course, this was Einstein's point of view, and his preeminent genius necessarily shapes our understanding of the theory he created. However, I believe that the geometrical approach has driven a wedge between general relativity and [Quantum Field Theory]. As long as it could be hoped, as Einstein did hope, that matter would eventually be understood in geometrical terms, it made sense to give Riemannian geometry a primary role in describing the theory of gravitation. But now the passage of time has taught us not to expect that the strong, weak, and electromagnetic interactions can be understood in geometrical terms, and too great an emphasis on geometry can only obscuret he deep connections between gravitation and the rest of physics...[My] book sets out the theory of gravitation according to what I think is its inner logic as a branch of physics, and not according to its historical development. It is certainly a historical fact that when Albert Einstein was working out general relativity, there was at hand a preexisting mathematical formalism, that of Riemannian geometry, that he could and did take over whole. However, this historical fact does not mean that the essence of general relativity necessarily consists in the application of Riemannian geometry to physical space and time. In my view, it is much more useful to regard general relativity above all as a theory of gravitation, whose connection with geometry arises from the peculiar empirical properties of gravitation.

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

First, it is the duty of black men to judge the South discriminatingly. The present generation of Southerners are not responsible for the past, and they should not be blindly hated or blamed for it. Furthermore, to no class is the indiscriminate endorsement of the recent course of the South toward Negroes more nauseating than to the best thought of the South. The South is not “solid’; it is a land in the ferment of social change, wherein forces of all kinds are fighting for supremacy; and to praise the ill the South is today perpetrating is just as wrong as to condemn the good. Discriminating and broad-minded criticism is what the South needs,—needs it for the sake of her own white sons and daughters, and for the insurance of robust, healthy mental and moral development. Today even the attitude of the Southern whites toward the blacks is not, as so many assume, in all cases the same; the ignorant Southerner hates the Negro, the workingmen fear his competition, the money-makers wish to use him as a laborer, some of the educated see a menace in his upward development, while others—usually the sons of the masters—wish to help him to rise. National opinion has enabled this last class to maintain the Negro common schools, and to protect the Negro partially in property, life, and limb. Through the pressure of the money-makers, the Negro is in danger of being reduced to semi-slavery, especially in the country districts; the workingmen, and those of the educated who fear the Negro, have united to disfranchise him, and some have urged his deportation; while the passions of the ignorant are easily aroused to lynch and abuse any black man. To praise this intricate whirl of thought and prejudice is nonsense; to inveigh indiscriminately against “the South” is unjust; but to use the same breath in praising Governor Aycock, exposing Senator Morgan, arguing with Mr. Thomas Nelson Page, and denouncing Senator Ben Tillman, is not only sane, but the imperative duty of thinking black men.

This and Rothbard’s own life-long cultural conservatism notwithstanding, however, from its beginnings in the late 1960s and the founding of a libertarian party in 1971, the libertarian movement had great appeal to many of the counter-cultural left that had then grown up in the U.S. in opposition to the war in Vietnam. Did not the illegitimacy of the state and the non-aggression axiom imply that everyone was at liberty to choose his very own non-aggressive lifestyle, no matter what it was? Much of Rothbard’s later writings, with their increased emphasis on cultural matters, were designed to correct this development and to explain the error in the idea of a leftist multi-counter-cultural libertarianism, of libertarianism as a variant of libertinism. It was false—empirically as well as normatively—that libertarianism could or should be combined with egalitarian multiculturalism. Both were in fact sociologically incompatible, and libertarianism could and should be combined exclusively with traditional Western bourgeois culture; that is, the old-fashioned ideal of a family-based and hierarchically structured society of voluntarily acknowledged rank orders of social authority. Empirically, Rothbard did not tire to explain, the left-libertarians failed to recognize that the restoration of private-property rights and laissez-faire economics implied a sharp and drastic increase in social “discrimination.” Private property means the right to exclude. The modern social-democratic welfare state has increasingly stripped private-property owners of their right to exclude. In distinct contrast, a libertarian society where the right to exclude was fully restored to owners of private property would be profoundly unegalitarian. To be sure, private property also implies the owner’s right to include and to open and facilitate access to one’s property, and every private-property owner also faces an economic incentive of including (rather than excluding) so long as he expects this to increase the value of his property.

Following feeling, relying on liking or wanting, we are not free. The freedom to "do as we like" is not freedom of choice because we are ruled by the powerful property of feeling; we cannot choose apart from liking and disliking. Likes and dislikes may be articulated in the form of sophisticated-sounding opinions, but the decision is made for us by feeling. The Western world places a high value on personal feelings and opinions: Each individual "has a right" to an opinion. But rarely do we question how we have arrived at our opinion. Upon examination, we may discover that opinions tend to stem from convenience, familiarity, and selfishness–what feels good or what is pleasing or comfortable to us. Upon this basis, we act, and receive the consequences of our action. Even if we compile a large number of such opinions, there is no guarantee that we will develop a wise perspective as a ground for action. Often this process only creates a mass of confusion, for opinions of one individual tend to conflict with the opinions of another. If there appears to be agreement, we tend to assume this agreement will remain stable. But agreement only means that the needs of the individuals involved are temporarily similar, and when those needs shift, agreement will evaporate. To make certain decisions, we rely on logic or scientific findings, which are supposedly free from personal opinion but are still weighted with the opinions of a particular culture. This style of knowing is founded on particular distinctions and ignores other possibilities. The evidence is clear that the scope of modern scientific knowledge is limited, for this knowledge is not yet able to predict and control the side-effects resulting from its own use. Its solutions in turn create more problems, reinforcing the circular patterns of samsara. Only understanding that penetrates to the root causes of problems can break this circularity. Until we explore the depths of consciousness, we cannot resolve the fundamental questions that face human beings.

He was the son of a very wealthy industrialist who was to play a rather important part in the organizing of the next International Exhibition. I was struck by how knowledgeable this young man and the other few male friends of the girls were in things like clothes, ways of wearing them, cigars, English drinks, horses—a form of erudition that in him was highly developed, which he wore with a proud infallibility, reminiscent of the scholar’s modest reticence—an expertise that was quite selfsufficient, without the slightest need for any accompanying intellectual cultivation. He could not be faulted on the appropriate occasions for wearing dinner jacket or pajamas, but he had no idea of how to use certain words, or even of the most elementary rules of good grammar. That disparity between two cultures must have been shared by his father, who, in his capacity as president of the Association of Property Owners of Balbec, had written an open letter to his constituents, now to be seen as a placard on all the walls, in which he said, “I was desirous of talking to the Mayor about this matter, however, he was of a mind to not hear me out on my just demands.” At the Casino, Octave won prizes in all the dancing competitions—the Boston dip, the tango, and so on—a qualification, if he should ever need one, for a good marriage, among seaside society, a milieu in which a young girl quite literally ends up married to her “partner.” He lit a cigar and said to Albertine, “If you don’t mind,” as one excuses oneself for going on with an urgent piece of work in the presence of someone. For he always “had to be doing something,” though in fact he never did anything. Just as a total lack of activity can eventually have the same effects as overwork, whether in the emotional domain or in the domain of the body and its muscles, the constant intellectual vacuum that resided behind the pensive forehead of Octave had had the result, despite his undisturbed air, of giving him ineffectual urges to think, which kept him awake at night, as though he were a metaphysician with too much on his mind.

First problem: To produce wealth. Second problem: To share it. The first problem contains the question of labor. The second contains the question of salary. In the first problem the employment of forces is in question. In the second, the distribution of enjoyment. From the proper employment of forces results public power. From a good distribution of enjoyments results individual happiness. By a good distribution, not an equal but an equitable distribution must be understood. From these two things combined, the public power without, individual happiness within, results social prosperity. Social prosperity means the man happy, the citizen free, the nation great. England solves the first of these two problems. She creates wealth admirably, she divides it badly. This solution which is complete on one side only leads her fatally to two extremes: monstrous opulence, monstrous wretchedness. All enjoyments for some, all privations for the rest, that is to say, for the people; privilege, exception, monopoly, feudalism, born from toil itself. A false and dangerous situation, which sates public power or private misery, which sets the roots of the State in the sufferings of the individual. A badly constituted grandeur in which are combined all the material elements and into which no moral element enters. Communism and agrarian law think that they solve the second problem. They are mistaken. Their division kills production. Equal partition abolishes emulation; and consequently labor. It is a partition made by the butcher, which kills that which it divides. It is therefore impossible to pause over these pretended solutions. Slaying wealth is not the same thing as dividing it. The two problems require to be solved together, to be well solved. The two problems must be combined and made but one. …Solve the two problems, encourage the wealthy, and protect the poor, suppress misery, put an end to the unjust farming out of the feeble by the strong, put a bridle on the iniquitous jealousy of the man who is making his way against the man who has reached the goal, adjust, mathematically and fraternally, salary to labor, mingle gratuitous and compulsory education with the growth of childhood, and make of science the base of manliness, develop minds while keeping arms busy, be at one and the same time a powerful people and a family of happy men, render property democratic, not by abolishing it, but by making it universal, so that every citizen, without exception, may be a proprietor, an easier matter than is generally supposed; in two words, learn how to produce wealth and how to distribute it, and you will have at once moral and material greatness; and you will be worthy to call yourself France.

If it will reassure you that I’m not a coward, I suppose I could rearrange his face.” Quietly he added, “The music has ended,” and for the first time Elizabeth realized they were no longer waltzing but were only swaying lightly together. With no other excuse to stand in his arms, Elizabeth tried to ignore her disappointment and step back, but just then the musicians began another melody, and their bodies began to move together in perfect time to the music. “Since I’ve already deprived you of your escort for the outing to the village tomorrow,” he said after a minute, “would you consider an alternative?” Her heart soared, because she thought he was going to offer to escort her himself. Again he read her thoughts, but his words were dampening. “I cannot escort you there,” he said flatly. Her smile faded. “Why not?” “Don’t be a henwit. Being seen in my company is hardly the sort of thing to enhance a debutante’s reputation.” Her mind whirled, trying to tally some sort of balance sheet that would disprove his claim. After all, he was a favorite of the Duke of Hammund’s…but while the duke was considered a great matrimonial prize, his reputation as a libertine and rake made mamas fear him as much as they coveted him as a son-in-law. On the other hand, Charise Dumont was considered perfectly respectable by the ton, and so this country gathering was above reproach. Except it wasn’t, according to Lord Howard. “Is that why you refused to dance with me when I asked you to earlier?” “That was part of the reason.” “What was the rest of it?” she asked curiously. His chuckle was grim. “Call it a well-developed instinct for self-preservation.” “What?” “Your eyes are more lethal than dueling pistols, my sweet,” he said wryly. “They could make a saint forget his goal.” Elizabeth had heard many flowery praises sung to her beauty, and she endured them with polite disinterest, but Ian’s blunt, almost reluctant flattery made her chuckle. Later she would realize that at this moment she had made her greatest mistake of all-she had been lulled into regarding him as an equal, a gently bred person whom she could trust, even relax with. “What sort of alternative were you going to suggest for tomorrow?” “Luncheon,” he said. “Somewhere private where we can talk, and where we won’t be seen together.” A cozy picnic luncheon for two was definitely not on Lucinda’s list of acceptable pastimes for London debutantes, but even so, Elizabeth was reluctant to refuse. “Outdoors…by the lake?” she speculated aloud, trying to justify the idea by making it public. “I think it’s going to rain tomorrow, and besides, we’d risk being seen together there.” “Then where?” “In the woods. I’ll meet you at the woodcutter’s cottage at the south end of the property near the stream at eleven. There's a path that leads to it two miles from the gate-off the main road." Elizabeth was too alarmed by such a prospect to stop to wonder how and when Ian Thornton had become so familiar with Charise's property and all its secluded haunts. "Absolutely not," she said in a shaky, breathless voice. Even she was not naïve enough to consider being alone with a man in a cottage, and she was terribly disappointed that he'd suggested it. Gentlemen didn't make such suggestions, and well-bred ladies never accepted them. Lucinda's warnings about such things had been eloquent and, Elizabeth felt, sensible.

According to folk belief that is reflected in the stories and poems, a being who is petrified man and he can revive. In fairy tales, the blind destructiveness of demonic beings can, through humanization psychological demons, transformed into affection and love of the water and freeing petrified beings. In the fairy tale " The Three Sisters " Mezei de-stone petrified people when the hero , which she liked it , obtain them free . In the second story , the hero finding fairy , be petrified to the knee , but since Fairy wish to marry him , she kissed him and freed . When entering a demonic time and space hero can be saved if it behaves in a manner that protects it from the effects of demonic forces . And the tales of fortune Council hero to not turn around and near the terrifying challenges that will find him in the demon area . These recommendations can be tracked ancient prohibited acts in magical behavior . In one short story Penina ( evil mother in law ) , an old man , with demonic qualities , sheds , first of two brothers and their sister who then asks them , iron Balot the place where it should be zero as chorus, which sings wood and green water . When the ball hits the ground resulting clamor and tumult of a thousand voices, but no one sees - the brothers turned , despite warnings that it should not , and was petrified . The old man has contradictory properties assistants and demons . Warning of an old man in a related one variant is more developed - the old man tells the hero to be the place where the ball falls to the reputation of stones and hear thousands of voices around him to cry Get him, go kill him, swang with his sword , stick go ! . The young man did not listen to warnings that reveals the danger : the body does not stones , during the site heroes - like you, and was petrified . The initiation rite in which the suffering of a binding part of the ritual of testing allows the understanding of the magical essence of the prohibition looking back . MAGICAL logic respectful direction of movement is particularly strong in relation to the conduct of the world of demons and the dead . From hero - boys are required to be deaf to the daunting threats of death and temporarily overcome evil by not allowing him to touch his terrible content . The temptation in the case of the two brothers shows failed , while the third attempt brothers usually releases the youngest brother or sister . In fairy tales elements of a rite of passage blended with elements of Remembrance lapot . Silence is one way of preventing the evil demon in a series of ritual acts , thoughts Penina Mezei . Violation of the prohibition of speech allows the communication of man with a demon , and abolishes protection from him . In fairy tales , this ritual obligations lost connection with specific rituals and turned into a motive of testing . The duration of the ban is extended in the spirit of poetic genre in years . Dvanadestorica brothers , to twelve for saving haunted girls , silent for almost seven years, but eleven does not take an oath and petrified ; twelfth brother died three times , defeat the dragon , throw an egg at a crystal mountain , and save the brothers ( Penina Mezei : 115 ) . Petrify in fairy tales is not necessarily caused by fear , or impatience uneducated hero . Self-sacrificing hero resolves accident of his friend's seemingly irrational moves, but he knows that he will be petrified if it is to warn them in advance , he avoids talking . As his friend persuaded him to explain his actions , he is petrified ( Penina Mezei : 129 ) . Petrified friends can save only the blood of a child , and his " borrower " Strikes sacrifice their own child and revives his rescuers . A child is a sacrificial object that provides its innocence and purity of the sacrificial gift of power that allows the return of the forces of life.

Between 1780 and 2020, we see developments tending toward greater equality of status, property, income, genders, and races within most regions and societies on the planet, and to a certain extent when we compare these societies on the global scale.

Although Donald put no money toward the development costs of the building, he received consulting fees, and he was paid to manage the property, a job for which there were already full-time employees on site. That one project alone netted Donald tens of thousands of dollars a year despite his having done essentially nothing and having risked nothing to develop, advance, or manage it.

Three significant processes which took place in the 20th century have completely changed our view of reality: Firstly, the understanding that the world is random and has an inherent component of uncertainty, which doesn’t stem from a lack of information. Quantum theory has taught us that the world at its very base includes components which don’t have certain properties in advance, and that they only appear at random for no reason. Secondly, the understanding that a system which includes components affecting each other is highly sensitive to initial conditions. Chaos theory has taught us that we can never accurately define initial conditions, and so any observation of reality is approximate and will never allow us to accurately predict how the system will develop moving forward. Thirdly, the understanding that nature includes systems which can process internal and external information and develop into very high levels of order, without the need of a planning or overseeing agent. Such systems are based on three principles: random or semi-random movement of components, transmission of information between components (communication, synchronization, physical contact) and feedback between the components and the system itself. The combination of these three principles causes the development of emergent order and organization in the entire system.

Flavius Marcellinus, tribune and notary, was assigned this position when he presided at the Conference of Carthage in 411, where Caecilianist and Donatist bishops debated which party represented the true church in Africa. He ruled against the Donatists and enforced the legislation which had been held in abeyance during the attempt at reconciliation. Dulcitius, a tribune, was sent by Honorius and Arcadius to Africa in about 420 as an executor, charged with forcing the Donatists to turn over the property that had been remanded to the Caecilianists

The “curvilinear informality” of the Schnelles’ design was formalized into workstations with shelves, cabinets, and dividing panels—what would eventually devolve into the cubicle.12 (The development, like so many in American history, was facilitated by the tax code: The Revenue Act, passed in 1962, allowed for a seven percent tax credit on property with a “useful life” of eight years. You couldn’t deduct the cost of a fixed wall. But a partition? Go for it.)

Is it not murder when, compelled by want, people are forced to fester in squalid, germ-filled tenements, where the sunlight never enters and where disease finds a prolific breeding-place? Untold thousands went to their deaths in these unspeakable places. Yet, so far as the Law was concerned, the rents collected by the Astors, as well as by other landlords, were honestly made. The whole institution of Law saw nothing out of the way in these conditions, and very significantly so, because, to repeat over and over again, Law did not represent the ethics or ideals of advanced humanity; it exactly reflected, as a pool reflects the sky, the demands and self-interest of the growing propertied classes. . . . In the thirty years leading up to the Civil War, the law was increasingly interpreted in the courts to suit the capitalist development of the country.

Many people will be confused when they hear about security officers in Los Angeles, CA, and security guards. The general public believes that these are different names for the same function. This is completely wrong because the two have different professions and there are many big differences between guards and security officers in Los Angeles, CA. As we know, in developing countries it is said to be security guards, but in developed countries, you can hear people calling security officers. From this point of view, we can make it clear that the civilian population thinks two words about the same thing. Although the security guard and the security officer have the same responsibilities, including protecting people, property, and information, there are differences in salary, responsibilities, requirements, and experience. Contact information 11500 W. Olympic Blvd. Suite 400, Los Angeles, CA, 90064 (888) 990-0002 Info@ges.net

Consciousness isn’t part of a child’s innate makeup. It has to be added. A child has to acquire consciousness, through education, something which others do to the child. Human culture operates on human infants to furnish them with a new operating system: consciousness. No other animal has a culture. No other animal can change their instinctual operating system. Children are the perfect laboratory for consciousness studies since they start off unconscious, slowly develop consciousness – for several years existing in an extraordinary liminal zone poised between the unconscious and conscious worlds – and, finally, become fully conscious. Via children, we can literally track how consciousness changes humans as we monitor the changing properties and abilities of children as their degree of consciousness increases.

Although there was little legal change in the authority of husbands over their wives, the traditional relationship was now questioned in ways that it had not been earlier. The Revolution made Americans conscious of the claim for the equal rights of women as never before. Some women now objected to the word “obey” in the marriage vows because it turned the woman into her husband’s “slave.” Under pressure, even some of the older patriarchal laws began to change. The new republican states now recognized women’s rights to divorce and to make contracts and do business in the absence of their husbands. Women began asserting that rights belonged not just to men, and that if women had rights, they could no longer be thought of as inferior to men. In 1790, Judith Sargent Murray, daughter of a prominent Massachusetts political figure, writing under the pseudonym “Constantia,” published an essay, “On the Equality of the Sexes.” Popular writings everywhere now set forth models of a perfect republican marriage. It was one based on love, not property, and on reason and mutual respect. And it was one in which wives had a major role in inculcating virtue in their husbands and children. These newly enhanced roles for wives and mothers now meant that women ought to be educated as well as men. Consequently during the two decades following the Revolution, numerous academies were founded solely for the advanced instruction of females, a development unmatched in other parts of the world. Even though women were almost everywhere denied the right to vote, some of the upper strata of women began to act as political agents in their own right, using their social skills and various unofficial social institutions to make connections, arrange deals, and help create a ruling class in America.

Rates you can charge for court appearances, expenses and what you can bill the taxpayer are so low now that you don’t want the lengthy cases that run for months and months! They cost you a fortune.” He shook his head. “No, in and out. Those are the ones you want. A good analogy would be developing property; will you make more from working on one or two projects a year or turning over half a dozen?

Develop an emergency script to end a showing before it even starts. If someone appears intoxicated, unstable, or threatening, have a quick explanation of why you can’t go inside the unit together. Stay in your car or a publicly visible area and tell them the exterminator got mixed up and just visited so there are toxic fumes for 24 hours.

The only thing more dangerous than a developer is a developer conspiring with Security. The two working together gives us means, motive, and opportunity. I’m guessing our ciso probably strong-armed a Development manager to do something, which resulted in a developer doing something else, which broke the payroll run. Information Security is always flashing their badges at people and making urgent demands, regardless of the consequences to the rest of the organization, which is why we don’t invite them to many meetings. The best way to make sure something doesn’t get done is to have them in the room. They’re always coming up with a million reasons why anything we do will create a security hole that alien space-hackers will exploit to pillage our entire organization and steal all our code, intellectual property, credit card numbers, and pictures of our loved ones.

Is China repeating the Lehman crash ? With more stellar listings of IPOs and many various new cryptos popping out of the blue with their interesting mechanism, and catchy names and their gains showing double, triple, and maybe quadruple the price, it's only understandable why…. Evergrande, a Chinese real estate developer, is having problems, which has led to comparisons to Lehman Brothers' collapse in 2008. Analysts don't believe that China's more tightly regulated financial system is about to experience a repeat of the outbreak that followed Lehman's collapse. But there is a significant connection between the two incidents: When a long-lasting mortgage bubble burst, Lehman failed. Evergrande is having the same trouble because China is attempting to move away from an economic growth model that greatly relies on debt, making the system more empty. Read the latest news about China’s investment and major players movements and its crypto related adversaries. China is not unique in its love of debt, but unlike the United States, it does not borrow to lower taxes or pay for social transfers. Instead, it makes investments in construction, infrastructure, and real estate. As long as the investment actually increases national productivity, the model makes sense. The debt followed by the property boom—and, as a result, its economic growth—has long been a source of concern for long-term investors. They aren’t alone: Chinese policymakers have been trying to tackle the debt in its economy—a reason they were much more restrained in providing Covid-related stimulus in 2020 and the reason for the property crackdown that sparked the current slump.

Gilder G, 1996. The Moral Sources of Capitalism. In: Gerson M (ed.), The Essential Neo-Conservative Reader. Reading, Massachusetts: Addison-Wesley Publishing Co., pp. 151-159 Quoting page 154: The next step above potlatching was the use of real money. The invention of money enabled the pattern of giving to be extended as far as the reach of faith and trust from the mumi’s tribe to the world economy. Among the most important transitional devices was the Chinese Hui. This became the key mode of capital formation for the overseas Chinese in their phenomenal success as tradesmen and retailers everywhere they went, from San Francisco to Singapore. A more sophisticated and purposeful development of the potlatching principle, the Hui began when the organizer needed money for an investment. He would raise it from a group of kin and friends and commit himself to give a series of ten feasts for them. At each feast a similar amount of money would be convivially raised and given by lot or by secret bidding to one of the other members. The rotating distribution would continue until every member had won a collection. Similar systems, called the Ko or Tanamoshi, created saving for the Japanese; and the West African Susu device of the Yoruba, when transplanted to the West Indies, provided the capital base for Caribbean retailing. This mode of capital formation also emerged prosperously among West Indians when they migrated to American cities. All these arrangements required entrusting money or property to others and awaiting returns in the uncertain future.

Many people lost their livelihoods several times over in the 1990s and 2000s: first their salaried jobs, then a portion (or all) of their livestock owing to rapid privatization during the winter, and finally money invested to launch a business that subsequently failed. Some of the reasons behind the bankruptcies and losses of private entrepreneurs are clear… Upon receiving their livestock, the townspeople panicked and rushed to locate a relative or friend among the herdsmen in the countryside who would agree to take care of their livestock. The herdsmen themselves, however, had not known to prepare extra hay or fences and could provide little help to their relatives from the sedentary center. More disconcerting, many people simply did not understand that privatization signaled the end of the SF jobs and salaries, and that the livestock was given to them to enable them to subsist independently of the state. They either slaughtered and ate their share of the livestock or sold their animals to traders. Some even assumed that the livestock distributed to them was a one-time gift from the state; others thought it was an annual bonus or a reward from the state. Overall, people were confused about the distribution of animals. Purvee lamented to me: ‘No one explained to us that from now on we would be on our own and that the state would not provide us with the services and direction it had for many decades. We did not know that we now had to take care of ourselves, without any support from the state! We did not understand what privatization really meant!”… State socialism… tried to make economic production, transactions, prices, and exchanges as predictable as possible. Because the state was the main and often the only client, the marketability and competitiveness of products were not a concern for CFs so long as they met established standards. Similarly, the CFs were not worried about appealing to buyers, competing with other CFs for customers, or, in general, predicting demand and adjusting their strategies. Although the system limited (and sometimes prevented) individuals and enterprises from making a profit, it also freed people from having to search for a market and from traveling long distances with highly perishable products for which the sales outcome was uncertain. For many, the CFs were a better system than individual domestic herding of private livestock. Of course, the CFs had many shortcomings, both systemically and as individual enterprises. But in the context of post-socialist impoverishment and uncertainty, many herders missed the security and safety that CFs provided… The distinction between the haves and the have-nots was sharpened, but the distance between the two was as short as one zud, flood, or other natural disaster. Without state support, livestock was constantly under threat. For instance, without state extermination brigades, wolves and foxes regularly raided the herds. The price of a bullet almost equaled the price of a sheep, so many herdsmen could not afford to shoot the attackers regularly. Family members took turns guarding their livestock, and it was rare for a nomadic family to pass an uneventful night. Both men and women complained about the backbreaking labor and about not being able to get away from their household duties in order to see a doctor or visit a sick relative in the hospital… The privatization of SFs was a matter not only of property ownership, as Verdery revealed (2004), but also of the ownership of risk, liability, and debt against properties that were losing value. And specific to Mongolia, the new owners also most likely took on a share of the debt. Some of the economic programs instituted during socialism were never intended to generate profit; their purpose was political and ideological—settling the vast land, managing the population, and creating an illusion of prosperity and development…

I thought he looked more like a spy than a property developer, then thought that was ridiculous. Philby had looked like the civil servant he was. If spies looked like spies they wouldn’t be much good at their job.

Fit within the environment rather than on top of it.” New development can be designed to nestle into rather than intrude on its natural setting. Scenic views both into and out from the property can be protected if this criterion is one that site designers are

Future motor neurons are located ventrally, and form the ventral roots of the spinal cord. The neurons of the sensory nervous system develop from neural crest cells. The dorso-ventral organization of the spinal cord is produced by Sonic hedgehog protein signals from ventral regions such as the notochord. Sonic hedgehog forms a gradient of activity from ventral to dorsal in the neural tube, and acts as the ventral patterning positional signal. As well as being organized along the dorso-ventral axis, neurons at different positions along the antero-posterior axis of the spinal cord become specified to serve different functions. The antero-posterior specification of neuronal function in the spinal cord was dramatically illustrated some 40 years ago by experiments in which a section of the spinal cord that would normally innervate wing muscles was transplanted from one chick embryo into the region that normally serves the legs of another embryo. Chicks developing from the grafted embryos spontaneously activated both legs together, as though they were trying to flap their wings, rather than activating each leg alternately as if walking. These studies showed that motor neurons generated at a given antero-posterior level in the spinal cord had intrinsic properties characteristic of that position. The spinal cord becomes demarcated into different regions along the antero-posterior axis by combinations of expressed Hox genes. A typical vertebrate limb contains more than 50 muscle groups with which neurons must connect in a precise pattern. Individual neurons express particular combinations of Hox genes, which determine which muscle they will innervate. So all together, expression of genes resulting from dorso-ventral position together with those resulting from antero-posterior position confers a virtually unique identity on functionally distinct sets of neurons in the spinal cord.

In principle the human productive community may be constituted in either of two ways. First, it may be consciously regulated. Whether its scale is that of a self-sufficient patriarchal family, a communistic tribe, or a socialist society, it creates the organs which, acting as the agents of social consciousness, fix the extent and methods of production and distribute the social product thus obtained among the members. Given the material and man-made conditions of production, all decisions as to method, place, quantity and available tools involved in the production of new goods are made by the /pater familias, /or by the local regional or national commissars of the socialist society. The personal experience of the former gives him a knowledge of the needs and productive resources of his family; the latter can acquire a like knowledge of the requirements of their society by means of comprehensively organized statistics of production and consumption. They can thus shape, with conscious foresight, the whole economic life of the communities of which they are the appointed representatives and leaders in accordance with the needs of the members. The individual members of such a community consciously regulate their productive activity as members of a productive community. Their labour process and the distribution of their products are subject to central control. Their relations of production are directly manifest as social relations, and the economic relations between individuals can be seen as being determined by the social order, by social arrangements rather than by private inclination. Relations of production are accepted as those which are established and desired by the whole community. Matters are different in a society which lacks this conscious organization. Such a society is dissolved into a large number of mutually independent individuals for whom production is a private matter rather than a social concern. In other words, its members are individual proprietors who are compelled by the development of the division of labour to do business with one another. The act by which this is accomplished is the exchange of commodities. It is only this act which establishes connections in a society otherwise dismembered into disparate units by private property and the division of labour. Exchange is the subject matter of theoretical economics only because, and to the extent that, it performs this mediating function in the social structure. It is of course true that exchange may also take place in a socialist society, but that would be a type of exchange occurring only after the product had already been distributed according to a socially desired norm. It would therefore be merely an individual adaptation of the distributive norm of society, a personal transaction influenced by subjective moods and considerations. It would not be an object for economic analysis. It would have no more importance for theoretical analysis than does the exchange of toys between two children in the nursery, an exchange which is fundamentally different in character from the purchases made by their fathers at the toy shop. For the latter is only one element in the sum of exchanges by which society realizes itself as the productive community which it really is. A productive community must express itself in such acts of exchange because only in this way can the unity of society, dissolved by private property and the division of labour, be restored.

Jim Kane’s “slave” Ike Barnes was to have been that executor, but Barnes had developed AIDS and died just six months before Steward did. Without a sensitive executor, the contents of the bungalow might very easily have been thrown away, for the little house was a stinking, densely packed mess—and the new executor, Michael Williams, needed to sell the property relatively quickly in order to fulfill his immediate obligations to Steward’s beneficiaries.

Protein engineering has moved from a wary adventure on the part of a few pioneering groups in the 1980s to a routine tool used around the world today on a vast range of targets, and with immense power for fine-tuning the properties of enzymes and other proteins for practical applications. In particular, enzyme catalysis has at last gained widespread acceptance as a tool for chemistry, and, because enzyme catalysis avoids the need for high temperatures and pressures and toxic waste streams, it has become the basis of what is now generally known as ‘green chemistry’. One recent indicator of this remarkable shift in the relationship between enzymology and mainstream chemistry was the share in the 2018 Nobel Prize for Chemistry for Professor Frances Arnold at Caltech who has in recent years pioneered major advances in the methodology for efficient development of novel biocatalysts.

Stem cells are the undifferentiated group of cells, they are unspecified and have a great potential for proliferation, differentiation and migration. Stem Cells are vital. They can rise specialized cells for body repair. Moreover, stem cell treatment has witnessed exceptional growth and development in past few years. Their consistency, self-repairing properties and profound healing response have led to the immense popularity of Stem Cell Therapy in South Africa.

Be fair but firm with your tenants to avoid being taken advantage of. Develop an attitude of delegation so those systems can eventually be outsourced. Monitor your finances like a boss, treat your tenants with respect and value, and educate yourself on the laws that govern your rentals

I have said that this new development [automation] has unbounded possibilities for good and for evil. For one thing, it makes the metaphorical dominance of the machines, as imagined by Samuel Butler, a most immediate and non-metaphorical problem. It gives the human race a new and most effective collection of mechanical slaves to perform its labor. Such mechanical labor has most of the economic properties of slave labor, although, unlike slave labor, it does not involve the direct demoralizing effects of human cruelty. However, any labor that accepts the conditions of competition with slave labor accepts the conditions of slave labor, and is essentially slave labor. The key word of this statement is competition. It may very well be a good thing for humanity to have the machine remove from it the need of menial and disagreeable tasks, or it may not. I do not know. It cannot be good for these new potentialities to be assessed in the terms of the market, of the money they save; and it is precisely the terms of the open market, the “fifth freedom,” that have become the shibboleth of the sector of American opinion represented by the National Association of Manufacturers and the Saturday Evening Post. I say American opinion, for as an American, I know it best, but the hucksters recognize no national boundary.

In the early days of my first property management and real estate deals, there was a lot of trial and error and I made my share of mistakes. But for every one mistake I made, I learned ten lessons and got smarter every day. I started to see patterns, discover formulas and systems, and develop a network of people I could count on. It took time and it took work, but the more I pursued my dream, the luckier I felt and the more often magical opportunities presented themselves to me.

The mitigated individualism of the collectivist system certainly could not maintain itself alongside a partial communism - the socialization of land and the instruments of production. A new form of property requires a new form of remuneration. A new method of production cannot exist side by side with the old forms of consumption, any more than it can adapt itself to the old forms of political organization. The wage system arises out of the individual ownership of the land and the instruments of labour. It was the necessary condition for the development of capitalist production, and will perish with it, in spite of the attempt to disguise it as 'profit-sharing'. The common possession of the instruments of labour must necessarily bring with it the enjoyment in common of the fruits of common labour.

I believe that many of the most tragic episodes of state development in the late nineteenth and twentieth centuries originate in a particularly pernicious combination of three elements. The first is the aspiration to the administrative ordering of nature and society, an aspiration that we have already seen at work in scientific forestry, but one raised to a far more comprehensive and ambitious level. “High modernism” seems an appropriate term for this aspiration.3 As a faith, it was shared by many across a wide spectrum of political ideologies. Its main carriers and exponents were the avant-garde among engineers, planners, technocrats, high-level administrators, architects, scientists, and visionaries. If one were to imagine a pantheon or Hall of Fame of high-modernist figures, it would almost certainly include such names as Henri Comte de Saint-Simon, Le Corbusier, Walther Rathenau, Robert McNamara, Robert Moses, Jean Monnet, the Shah of Iran, David Lilienthal, Vladimir I. Lenin, Leon Trotsky, and Julius Nyerere.4 They envisioned a sweeping, rational engineering of all aspects of social life in order to improve the human condition. As a conviction, high modernism was not the exclusive property of any political tendency; it had both right- and left-wing variants, as we shall see. The second element is the unrestrained use of the power of the modern state as an instrument for achieving these designs. The third element is a weakened or prostrate civil society that lacks the capacity to resist these plans. The ideology of high modernism provides, as it were, the desire; the modern state provides the means of acting on that desire; and the incapacitated civil society provides the leveled terrain on which to build (dis)utopias.

Although Ramsey's and de Finetti's accounts endowed an agent's probabilities with a purely subjective status they knew that, for from rendering those quantities scientifically valueless, the condition of consistency combined with the rule of conditionalization supports a powerful new epistemology called Bayesian epistemology. Its scientific appeal lies principally in two features: (i) so-called Bayesian networks are not only extremely powerful diagnostic tools but also provide the formal basis of some of the most revolutionary developments in AI; (ii) in fairly general circumstances agents with different initial, or prior, probability functions will, with enough new information, find their updated probabilities converging; in this way, it is claimed, objectivity is realized as an emergent property of consistent subjective assignments.

Moreover, parallel with the rise of the middle-class went on the great revival of science; astronomy, mechanics, physics, anatomy, physiology, were again cultivated. And the bourgeoisie, for the development of its industrial production, required a science which ascertained the physical properties of natural objects and the modes of action of the forces of Nature. Now up to then science had but been the humble handmaid of the Church, had not been allowed to overstep the limits set by faith, and for that reason had been no science at all.

The notion of form which was imposed upon us by the facts was defined like that of a physical system, that is, as an ensemble of forces in a state of equilibrium or of constant change such that no law is formulable for each part taken separately and such that each vector is determined in size and direction by all the others. Thus, each local change in a form will be translated by a redistribution of forces which assures the constancy of their relation; it is this internal circulation which is the system as a physical reality. And it is no more composed of parts which can be distinguished in it than a melody (always transposable) is made of the particular notes which are its momentary expression. Possessing internal unity inscribed in a segment of space and resisting deformation from external influences by its circular causality, the physical form is an individual. It can happen that, submitted to external forces which increase and decrease in a continuous manner, the system, beyond a certain threshold, redistributes its own forces in a qualitatively different order which is nevertheless only another expression of its immanent law. Thus, with form, a principle of discontinuity is introduced and the conditions for a development by leaps or crises, for an event or for a history, are given. Let us say in other words that each form constitutes a field of forces characterized by a lawwhich has no meaning outside the limits of the dynamic structure considered, and which on the other hand assigns its properties to each internal point so much so that they will never be absolute properties, properties of this point. Taken in this sense, the notion of form seems scarcely assimilable for classical physics.

In our image of the physical world, we are obliged to introduce partial totalities without which there would be no laws and which partial totalities are precisely what we understood above by form. The combined interplay of laws could withdraw existence from structures which had become stable and bring about the appearance of other structures, the properties of which are not predictable. Thus there is a flow of things which supports the laws and which cannot be definitively resolved into them. To treat the physical world as if it were an intersecting of linear causal series in which each keeps its individuality, as if it were a world in which there is no duration, is an illegitimate extrapolation; science must be linked to a history of the universe in which the development is discontinuous. We cannot even pretend to possess genuine "causal series," models of linear causality, in our established science. The notion of causal series can be considered a constitutive principle of the physical universe only if the law is separated from the process of verification which gives it objective value. The physical experiment is never the revelation of an isolated causal series: one verifies that the observed effect indeed obeys the presumed law by taking into account a series of conditions, such as temperature, atmospheric pressure, altitude, in brief, that is, a certain number of laws which are independent of those which constitute the proper object of the experiment. Properly speaking, therefore, what one verifies is never a law but a system of complementary laws. There could be no question of supposing a point-for-point correspondence between the experiment and the physical laws; the truth of physics is not found in the laws taken one by one, but in their combinations. Since the law cannot be detached from concrete events where it intersects with other laws and receives a truth value along with them, one cannot speak of a linear causal action which would distinguish an effect from its cause; for in nature it is impossible to circumscribe the author, the one responsible as it were, of a given effect. Since we nevertheless succeed in formulating laws, clearly all the parts of nature must not contribute equally in producing the observed effect. The only valid formulation of the principle of causality will be that which affirms, along with the solidarity of phenomena in the universe, a sort of lessening—proportional to the distance—of the influences exercised on a given phenomenon by prior and simultaneous phenomena. Thus laws and the linear relation of consequence to conditions refer us back to events in interaction, to "forms" from which they should not be abstracted.

I’ve done my research, Rob. I know this neighborhood. Economics, the rising cost of groceries, everything hits hard in a lower-income area like this. The community center had a summer feeding program, but the community center isn’t there anymore. The property was sold to a developer. New condos are going in just blocks away, but that doesn’t help the people who were there before. It only raises the tax base. They can’t afford to stay. They can’t afford to go. They can’t afford to live. Someone has to fill the gap.

Idealism is materialism upside down. It proposes that all that exists is pure consciousness. Everything in the physical world, all matter and energy, are emergent properties of consciousness. In its more radical form, it asserts that the entire physical world is a mind-generated illusion, somewhat like the virtual world in the movie The Matrix. Idealism runs into a miracle if it proposes that out of ephemeral nonphysical consciousness there emerges a hard, physical world. How does that happen? Once emerged, is it still connected to mind or does it go on its merry way? On the other hand, if it proposes that everything is an imaginary projection of consciousness, then the miracle is that everyone other than me is also a part of my imagination. Does that mean I still have to pay taxes? Panpsychism is the fourth main worldview. It acknowledges that mind and matter are quite real, but it also proposes that these elements of reality are inseparable and go all the way down to elementary particles and “below,” and also all the way up to the universe and beyond. The idea of a complementary relationship, where something is “both/and” rather than “either/or,” is a core concept within quantum theory. Light, for example, behaves both as a wave and as a particle, depending on how you look at it. The advantage of panpsychism is that no miracles are required to account for how matter can be sentient, or how mind can have physical consequences. It is both/and. But all is not completely rosy. The trouble with panpsychism is called the binding problem. This means that if all matter is already sentient, then every atom of your body, your cells, and your organs should also be sentient. Why then is your sense of self a unity and not a multitude? What binds it all together so that the “I” within you experiences just one self rather than trillions of tiny selves? Dealing with the New Story One of the more interesting takes on the developing new story of reality has been proposed by Rice University’s Jeffrey Kripal, who, as a scholar of comparative religion, has explored the core themes of his discipline—the sacred, the paranormal, the supernormal, the mystical, and the spiritual—in a direction that few academics have dared to tred.80 He views the intense popular interest in the paranormal as more than a mere fascination with fictional miracles, but rather as a sign of the original meaning of fascination—a bewitching accompanied simultaneously by awe and terror. He defines “psychic phenomena” as “the sacred in transit from a traditional religious register into a modern scientific one,” and the sacred as what the German theologian and historian of religions Rudolf Otto meant, that is, a particular structure of human consciousness that corresponds to a palpable presence, energy, or power encountered in the environment.

Michurin's teaching, creative Darwinism, does not regard development as continuous evolution but as the genesis of a new quality within the old, of a quality that contradicts the old, which undergoes a gradual quantitative accumulation of its peculiar features and in the process of its struggle against the old quality constitutes itself into a new, fundamentally different totality of properties with its own distinct law of existence.

Helping everyone in your organization to understand how a typical property restoration estimating / billing is composed helps front line employees to understand the importance of their documentation from the field.

With the advent of nanotechnology, microfabrication has produced novel manmade constructs called metamaterials which exhibit entirely new properties in terms of their effect on light, effects which are not found in conventional materials, or even in nature itself. Early in the 21st century, a chance observation showed that an ultrathin layer of silver on a flat sheet of glass would act like a lens, and from this point, the development of the ‘perfect’ or ‘superlens’ began, with the theoretical possibility to image details such as viruses in living cells with a light microscope, bypassing Abbe’s diffraction limit. Metamaterials have been produced that make this possible, as they have a property previously unimagined in optics, and not found in nature, which is a negative refractive index.

Each part of the EKG system works together as a puzzle, and each part contains a number of potential strategies that you can choose from to create your desired Nomad Capitalist lifestyle: E - Enhance Your Personal Freedom ● Living Overseas - Whether in one place, a few places, or as a perpetual traveler. ● Second Passports and Residencies - Obtain a residence permit or citizenship in another country for better travel, better treatment, and more options. ● Digital Privacy - Host your website overseas or use secure offshore email. ● Socializing Overseas - Make friends, dates, or a lifelong partner in another country. ● Personal Happiness - Find the place where you feel totally at home. K - Keep More of Your Money ● Tax Reduction - Legally reduce or eliminate your personal taxes by relocating your business the right way. ● Offshore Banking - Protect your money in quality banks and earn higher returns. ● Offshore Companies - Legally choose the tax rate for your business. G - Grow Your Money ● Frontier Market Entrepreneurship - Start a business in a less developed market. ● Foreign Real Estate - Buy, rent, sell, or hold property in fast-growing markets. ● Foreign Currencies - Earn high rates of return just by holding another currency.

[Adolphe Quetelet] developed the idea of 'social physics', since the regularity of societal statistics seemed to reflect an almost mechanistic underlying process. Just as the random molecules of a gas come together to make predictable physical properties, so the unpredictable workings of millions of individual lives come together to produce, for example, national suicide rates that barely change from year to year.

The illusions of childhood had vanished, so also had the ideas he brought with him from the provinces; he had returned thither with an intelligence developed, with loftier ambitions, and saw things as they were at home in the old manor house. His father and mother, his two brothers and two sisters, with an aged aunt, whose whole fortune consisted in annuities, lived on the little estate of Rastignac. The whole property brought in about three thousand francs; and though the amount varied with the season (as must always be the case in a vine-growing district), they were obliged to spare an unvarying twelve hundred francs out of their income for him. He saw how constantly the poverty, which they had generously hidden from him, weighed upon them; he could not help comparing the sisters, who had seemed so beautiful to his boyish eyes, with women in Paris, who had realized the beauty of his dreams. The uncertain future of the whole family depended upon him. It did not escape his eyes that not a crumb was wasted in the house, nor that the wine they drank was made from the second pressing; a multitude of small things, which it is useless to speak of in detail here, made him burn to distinguish himself, and his ambition to succeed increased tenfold.

The cycle in real estate illustrates and exemplifies the ways in which cyclical factors lead to and cause each other, as well as the tendency of cycles to go to extremes. It’s not for nothing that they often say cynically—in tougher times, when optimistic generalizations can no longer be summoned forth—that “only the third owner makes money.” Not the developer who conceived and initiated the project. And not the banker who loaned the money for its construction and then repossessed the project from the developer in the down-cycle. But rather the investor who bought the property from the bank amid distress and then rode the up-cycle.

All the evidence indicates that separation of the hemispheres creates two independent spheres of consciousness within a single cranium, that is to say, within a single organism. This conclusion is disturbing to some people who view consciousness as an indivisible property of the human brain. It seems premature to others, who insist that the capacities revealed thus far for the right hemisphere are at the level of an automaton. There is, to be sure, hemispheric inequality in the present cases, but it may well be a characteristic of the individuals we have studied. It is entirely possible that if a human brain were divided in a very young person, both hemispheres could as a result separately and independently develop mental functions of a high order at the level attained only in the left hemisphere of normal individuals.

Mahindra Eden is a residential construction venture by Mahindra Lifespaces developed in Kanakapura Road, near holiday village resorts a fully developed area of south Bengaluru. Master Plan of Mahindra Eden looks great with putup housing blocks containing wonderfully made apartment units and best amenities and facilities. The building development is on a good land premise. Mahindra Eden has excellent apartment segments in the property.

On the other end, Tata One Bangalore is processing the required approvals such as RERA and other regulatory body approvals. Once these are received the property would be all set to launch.

We in this colony took as our own the most dramatic, and the most obvious, of our white master’s characteristics, which were, of course, their worst. In retaining the identity of our race, we held fast to those characteristics most gratifying to sustain and least troublesome to maintain. Consequently we were not royal but snobbish, not aristocratic but class-conscious; we believed authority was cruelty to our inferiors, and education was being at school. We mistook violence for passion, indolence for leisure, and thought recklessness was freedom. We raised our children and reared our crops; we let infants grow, and property develop. Our manhood was defined by acquisitions. Our womanhood by acquiescence. And the smell of your fruit and the labor of your days we abhorred.

Mahindra Lifespaces is a irreplaceable property developer in the city. The are well know pioneer builder for its beautiful green homes, signature designs, technology. The Mahindra Eden is the greatest and high ranking product yet launched by the Mahindra Lifespaces. Stability is the brand's perception to offer us a best property that would last for generations.

The fashionable person is regarded with mingled feelings of approval and envy; we envy him as an individual, but approve him as a member of a set or group. [...] The moment we envy an object or a person, we are no longer absolutely excluded from it; some relation or other has been established — between both the same psychic content now exists — although in entirely different categories and forms of sensations. This quiet personal usurpation of the envied property contains a kind of antidote, which occasionally counter-acts the evil effects of this feeling of envy. The contents of fashion afford an especially good chance for the development of this conciliatory shade of envy, which also gives to the envied person a better conscience because of his satisfaction over his good fortune. [...] From all this we see that fashion furnishes an ideal field for individuals with dependent natures, whose self-consciousness, however, requires a certain amount of prominence, attention, and singularity.

In the fragmented political conditions of medieval Europe, the church became rich and powerful but started to develop tribal or nepotistic problems of its own. Its priests became keenly interested in passing on their property and offices to their kin. Pope Gregory VII forced priests to become celibate so that their loyalty would be to the church and not to their kin.

In this sub-species [of science fiction] the author leaps forward into an imagined future when planetary, sidereal, or even galactic travel has become common. Against this huge backcloth he then proceeds to develop an ordinary love-story, spy-story, wreck-story, or crime-story. This seems to me tasteless. Whatever in a work of art is not used is doing harm. The faintly imagined, and sometimes strictly unimagineable, scene and properties, only blur the real theme and distract us from any interest it might have had.

Monogamous marriage comes on the scene as the subjugation of the one sex by the other, as the proclamation of a conflict between the sexes unknown throughout the whole previous historic period. In an old unpublished manuscript written by Marx and myself in 1846 I find the words: The first division of labour is that between man and woman for the propagation of children And today I can add: The first class antagonism that appears in history coincides with that of the female sex by the male. Monogamous marriage was a great historical step forward; nevertheless, together with slavery and private wealth, it opened the epoch that has lasted until today in which every step forward is also relatively a step backward, in which prosperity and development for some is won through the misery and frustration of others.

As it is the organism that changes in the process and not (or not to an appreciable degree) the environment, it is the former that develops a mold, in fact and image, of its natural environment. The fin of a fish reflects the properties of the water, much as a horse's hoof reflects those of the hard, even ground of a steppe, or as an eye reflects the properties of light emanating from the sun.

Case #6 Sandy and Bob Bob is a successful dentist in his community. In the 15 years since he established his own practice, he has established a reliable base of patients and has built a thriving business in a great location. A couple years ago, he brought his wife, Sandy, a business expert with an MBA, on board to help him oversee the business end of the dental practice. She had recently left her job at a financial services firm, and Bob knew that Sandy’s business acumen would be helpful in getting his administrative house in order. She brought on new employees, developed effective new processes, and enhanced the office’s marketing efforts. Within a few months, Sandy’s improvements had managed to make the dental practice a well-oiled machine. Now she could turn her attention to their real estate portfolio. Bob and Sandy owned three small apartment buildings around town, as well as one small commercial center that was home to a nail salon, a chiropractor’s office, a coffee house and a wine shop. Fortunately, Bob’s dental practice was a success and their investments earned a nice passive income for them. Unfortunately, because Bob earned on average $250,000 per year, the couple couldn’t use passive loss, which in their case came to about $100,000, from their investments to offset his high earned income. Eventually, they would be earning sheltered profits—when the mortgages on their properties were paid off and the rentals made pure profit, or if they were to sell a property. When those things eventually happened, they could use their losses to shelter those profits. But until that time, the losses were going unused. Sandy made an appointment with their CPA to discuss the situation and see how they might improve their tax situation. The CPA asked, “What about becoming a real estate professional?” He explained to Sandy that if she spent 750 hours per year, or about 15 hours a week, on the couple’s real estate investments, she would be considered a real estate professional by the IRS. This would enable the couple to write off 100 percent of their passive losses against Bob’s high income, which would bring his taxable income down to $100,000. This $100,000 deduction brought Bob and Sandy into a lower tax bracket, saving them roughly $31,000 in taxes. Sandy already devoted a large percentage of her time to overseeing their investments, and when she saw the tax advantages, her decision became clear: She would file the Section 469(c)(7) and become a real estate professional.

We in the developed world are like homeowners who inherited a house on a piece of land that is beautiful on the outside, but whose soil is unstable loam and rock, heaving and contracting over generations, cracks patched but the deeper ruptures waved away for decades, centuries even. Many people may rightly say, “I had nothing to do with how this all started. I have nothing to do with the sins of the past. My ancestors never attacked indigenous people, never owned slaves.” And, yes. Not one of us was here when this house was built. Our immediate ancestors may have had nothing to do with it, but here we are, the current occupants of a property with stress cracks and bowed walls and fissures built into the foundation. We are the heirs to whatever is right or wrong with it. We did not erect the uneven pillars or joists, but they are ours to deal with now. And any further deterioration is, in fact, on our hands.

20 In 1932, Adolf A. Berle and Gardiner C. Means, lawyer and economics professor, respectively, published The Modern Corporation and Private Property, a highly influential study revealing that top executives of America’s giant companies were not even accountable to their own shareholders but operated the companies “in their own interest, and…divert[ed] a portion of the asset fund to their own uses.”21 The only solution, concluded Berle and Means, was to enlarge the power of all groups within the nation who were affected by the large corporation, including employees and consumers. They envisioned the corporate executive of the future as a professional administrator, dispassionately weighing the claims of investors, employees, consumers, and citizens, and allocating benefits accordingly. “[I]t seems almost essential if the corporate system is to survive—that the ‘control’ of the great corporations should develop into a purely neutral technocracy, balancing a variety of claims by various groups in the community and assigning each a portion of the income stream on the basis of public policy rather than private cupidity.

Why are surprise and consolidation both important to knowledge evolution? Because exploration and exploitation are both important as we create new, and make use of existing, knowledge to interact with the world around us. Surprise emphasizes exploration, the creation of new paradigms; consolidation emphasizes exploitation, the use and extension of existing paradigms. While both are important, the balance between exploration and exploitation, surprise versus consolidation, is not governed by a hard-and-fast rule. In an approximate way, the balance depends on the kind of world in which the evolving knowledge system is embedded and the speed with which evolution for survival must occur. The more complex and changing the world, the more reason to emphasize and incur the cost of exploration; the simpler and more static the world, the more reason to emphasize exploitation and avoid the cost of exploration. In biological evolution, when organism variants are generated, those variants are tested in and by their world. Those that survive go on to reproduce, inheriting the original variation but also adding yet new variations. As formalized in Fisher's fundamental theorem of natural selection, the greater the variance in properties across organisms within each generation, the faster the rate at which the organismal population evolves, becoming fitter generation to generation. Variation, however, is costly, as most variants are less fit and die before reproducing, so the degree of variance is itself an optimizable and evolvable trait. The more complex and changing the world, the more reason to incur the cost of variance; the simpler and more static the world, the less reason to incur the cost of variance. The optimal rate of evolution or 'evolvability' depends on the kind of world in which the organismal population is embedded. In knowledge evolution, analogously, potential paradigms are generated, and those paradigm variants are tested by being played out in the real world. The measure of variance here is the degree to which the paradigm differs from or contradicts conventional wisdom, hence the degree to which one anticipates surprise. Thus, the paradigm generation process can be skewed either toward anticipated surprise or anticipated consolidation. Skewing toward surprise, however, is costly, as most potential paradigms that disagree with conventional wisdom are wrong and will have low utility. Thus, the optimal degree of variance depends on the kind of world in which the cognitive entity is embedded. At one extreme, if the world is complex or changing rapidly, then the optimal variance might weigh anticipated surprise more heavily. Indeed, at this extreme, it might be optimal to explore new paradigms simply for their novelty and potential for surprise. At the other extreme, if the world is simple or changing slowly, then the optimal variance might weigh anticipated consolidation more heavily. Why not make use of conventional wisdom rather than make a risky attempt to overturn it? Thus, there is a balance between paradigm creation and extension, but the precise balance is situational. Human societies and organizations might adopt the balance appropriate for world to which they had to adapt during the long-term course of human evolution. An engineered or augmented human cognition might adopt a balance more appropriate to the current world, and a purely artificial cognition might adopt whatever balance is appropriate to the world into which humans have embedded it. Most importantly, a human society with sufficient self-understanding might adopt a balance that is optimal for its environment and them might implement that balance in its public polocy that determines relative investment in the two - relative investment in research versus development.

Let us turn now to a study of a small Newfoundland fishing village. Fishing is, in England at any rate – more hazardous even than mining. Cat Harbour, a community in Newfoundland, is very complex. Its social relationships occur in terms of a densely elaborate series of interrelated conceptual universes one important consequence of which is that virtually all permanent members of the community are kin, ‘cunny kin’, or economic associates of all other of the 285 permanent members. The primary activity of the community is cod fishing. Salmon, lobster, and squid provide additional sources of revenue. Woodcutting is necessary in off-seasons. Domestic gardening, and stints in lumber camps when money is needed, are the two other profitable activities. The community's religion is reactionary. Women assume the main roles in the operation though not the government of the churches in the town. A complicated system of ‘jinking’ – curses, magic, and witchcraft – governs and modulates social relationships. Successful cod fishing in the area depends upon highly developed skills of navigation, knowledge of fish movements, and familiarity with local nautical conditions. Lore is passed down by word of mouth, and literacy among older fishermen is not universal by any means. ‘Stranger’ males cannot easily assume dominant positions in the fishing systems and may only hire on for salary or percentage. Because women in the community are not paid for their labour, there has been a pattern of female migration out of the area. Significantly, two thirds of the wives in the community are from outside the area. This has a predictable effect on the community's concept of ‘the feminine’. An elaborate anti-female symbolism is woven into the fabric of male communal life, e.g. strong boats are male and older leaky ones are female. Women ‘are regarded as polluting “on the water” and the more traditional men would not consider going out if a woman had set foot in the boat that day – they are “jinker” (i.e., a jinx), even unwittingly'. (It is not only relatively unsophisticated workers such as those fishermen who insist on sexual purity. The very skilled technicians drilling for natural gas in the North Sea affirm the same taboo: women are not permitted on their drilling platform rigs.) It would be, however, a rare Cat Harbour woman who would consider such an act, for they are aware of their structural position in the outport society and the cognition surrounding their sex….Cat Harbour is a male-dominated society….Only men can normally inherit property, or smoke or drink, and the increasingly frequent breach of this by women is the source of much gossip (and not a negligible amount of conflict and resentment). Men are seated first at meals and eat together – women and children eating afterwards. Men are given the choicest and largest portions, and sit at the same table with a ‘stranger’ or guest. Women work extremely demanding and long hours, ‘especially during the fishing season, for not only do they have to fix up to 5 to 6 meals each day for the fishermen, but do all their household chores, mind the children and help “put away fish”. They seldom have time to visit extensively, usually only a few minutes to and from the shop or Post Office….Men on the other hand, spend each evening arguing, gossiping, and “telling cuffers”, in the shop, and have numerous “blows” (i.e., breaks) during the day.’ Pre-adolescents are separated on sexual lines. Boys play exclusively male games and identify strongly with fathers or older brothers. Girls perform light women's work, though Faris indicates '. . . often openly aspire to be male and do male things. By this time they can clearly see the privileged position of the Cat Harbour male….’. Girls are advised not to marry a fisherman, and are encouraged to leave the community if they wish to avoid a hard life. Boys are told it is better to leave Cat Harbour than become fishermen....

Anarcho-capitalism is a recent current which has developed out of individualist anarchism. It wishes to dismantle government while retaining private property and to allow complete laissez-faire in the economy. Its adherents stress the sovereignty of the individual and reject all governmental interference in everyday life. They propose that government services be turned over to private entrepreneurs

The solution is more housing in more places that people can afford on the average incomes of workers of color. What gets in the way is objections about the costs—to real estate developers, to public budgets, and to existing property owners.

The State emerged with economic inequality. It was only when a society was able to produce a surplus which could be appropriated by a few that private property and class relations developed.

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The contrivance was quite fantastic, and presented the appearance of some new, highly complicated musical instrument. I remember that there were many wires of varying thickness, stretched on a series of concave sounding-boards of some dark, unlustrous metal; and above these, there depended from three horizontal bars a number of square, circular and triangular gongs. Each of these appeared to be made of a different material; some were bright as gold, or translucent as jade; others were black and opaque as jet. A small hammer-like instrument hung opposite each gong, at the end of a silver wire. Averaud proceeded to expound the scientific basis of his mechanism. The vibrational properties of the gongs, he said, were designed to neutralize with their sound-pitch all other cosmic vibrations than those of evil. He dwelt at much length on this extravagant theorem, developing it in a fashion oddly lucid. He ended his peroration: “I need one more gong to complete the instrument; and this I hope to invent very soon. The triangular room, draped in black, and without windows, forms the ideal setting for my experiment. Apart from this room, I have not ventured to make any change in the house or its grounds, for fear of deranging some propitious element or collocation of elements.” More than ever, I thought that he was mad. And, though he had professed on many occasions to abhor the evil which he planned

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By the beginning of August, a rumor was flying that Chatham Phenix was not going to develop the site, as originally planned, but had found prospective developers who would. The link between the site and the developers was the Metropolitan Life Insurance Company, which had made the loan to Brown. As a Met Life board member, Al Smith had been intimate with the details of the loan to Brown and recognized the desirability of the property,

Astor was simply following an old Astor tradition, one that his father, John Jacob Astor, had begun. The Astors seldom bought property that had already been developed. Believing that the population of New York City would grow, and the only way it could grow was northward up Manhattan Island, the Astors liked to buy relatively inexpensive property on the edge of development and let the burgeoning population catch up with

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Unlike their counterparts in many other cities, Vancouver’s municipal planners enjoy broad discretionary power when considering new development. They use that power to squeeze massive community benefits from developers in exchange for the right to build higher. Want to stack a few more stories of condos on your tower? Sure, but only if you repay the city with a public park, a plaza, a day-care center, or land for affordable social housing. In this way, Vancouver manages to claw back as much as 80 percent of the new property value created by upzoning. There is no density without a lifestyle dividend for the community. The result is that as the city gets denser, its residents enjoy more public green space. In Vancouver’s downtown neighborhoods you are never more than a few minutes’ walk to a park or the spectacular seawall that wraps the entire peninsula.

When Willie learned that the old Roman Catholic Orphan Asylum across from his father’s twin mansions at 640 Fifth Avenue was to be bought by a developer to construct an eighteen-story hotel, he purchased the property for $1 million and later leased it to Cartier.

Richard Hogan owns PG Homes, LLC, a company focusing on the acquisition and development of commercial and residential properties.

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The conditions for developing organisms with many of the properties considered characteristic of living beings, by evolutionary processes, do not have to be similar to those prevailing on Earth,” he concluded, based on his numerical evolution experiments at the IAS. “There is every reason to believe that any planet on which a large variety of molecules can reproduce by interconnected (or symbiotic) autocatalytic reactions, may see the formation of organisms with the same properties.

Chaos should be taught, he argued. It was time to recognize that the standard education of a scientist gave the wrong impression. No matter how elaborate linear mathematics could get, with its Fourier transforms, its orthogonal functions, its regression techniques, May argued that it inevitably misled scientists about their overwhelmingly nonlinear world. “The mathematical intuition so developed ill equips the student to confront the bizarre behaviour exhibited by the simplest of discrete nonlinear systems,” he wrote. “Not only in research, but also in the everyday world of politics and economics, we would all be better off if more people realized that simple nonlinear systems do not necessarily possess simple dynamical properties.

The ideas of this framework are organized around three fundamental principles: A core aspect of the human mind is an embodied and relational process that regulates the flow of energy and information within the brain and between brains. The mind as an emergent property of the body and relationships is created within internal neurophysiological processes and relational experiences. In other words, the mind is a process that emerges from the distributed nervous system extending throughout the entire body, and also from the communication patterns that occur within relationships. The structure and function of the developing brain are determined by how experiences, especially within interpersonal relationships, shape the genetically programmed maturation of the nervous system.

OVER THE next few years, the number of African Americans seeking jobs and homes in and near Palo Alto grew, but no developer who depended on federal government loan insurance would sell to them, and no California state-licensed real estate agent would show them houses. But then, in 1954, one resident of a whites-only area in East Palo Alto, across a highway from the Stanford campus, sold his house to a black family. Almost immediately Floyd Lowe, president of the California Real Estate Association, set up an office in East Palo Alto to panic white families into listing their homes for sale, a practice known as blockbusting. He and other agents warned that a “Negro invasion” was imminent and that it would result in collapsing property values. Soon, growing numbers of white owners succumbed to the scaremongering and sold at discounted prices to the agents and their speculators. The agents, including Lowe himself, then designed display ads with banner headlines—“Colored Buyers!”—which they ran in San Francisco newspapers.

most of my first two years in office, Trump was apparently complimentary of my presidency, telling Bloomberg that “overall I believe he’s done a very good job”; but maybe because I didn’t watch much television, I found it hard to take him too seriously. The New York developers and business leaders I knew uniformly described him as all hype, someone who’d left a trail of bankruptcy filings, breached contracts, stiffed employees, and sketchy financing arrangements in his wake, and whose business now in large part consisted of licensing his name to properties he neither owned nor managed. In fact, my closest contact with Trump had come midway through 2010, during the Deepwater Horizon crisis, when he’d called Axe out of the blue to suggest that I put him in charge of plugging the well. When informed that the well was almost sealed, Trump had shifted gears, noting that we’d recently held a state dinner under a tent on the South Lawn and telling Axe that he’d be willing to build “a beautiful ballroom” on White House grounds—an offer that was politely declined.

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business of New York in the twenties was real estate. Business was booming, and developers and realtors had every reason for continued optimism. Real estate values, they said, rested on the firm bedrock of population, and New York City—world metropolis, center of finance, industry, and art—had new people locating there all the time. With its limited supply of space and an ever-increasing demand, realtors believed that New York property values would always be rising.

America is now undertaking the boldest experiment in its history: to discover whether a property developer who inherited his wealth and has been bankrupt four times, who never pays taxes (and thinks you’re dumb if you do), who has hosted a cheesy reality TV show, and has literally zero political or military experience of running anything, can successfully preside over the most powerful and racially complex nation country on earth. Good luck with that, Donald. You’re going to need it. It’s not a case of God Bless America. More like … God help America! Hey Donald, you’re fired.

Page 15, quoting Evelyn Reed’s introduction: Side by side with the rise of state power to maintain the rule of the rich over the poor, there also developed the coercive patriarchal family institution. This brought about the dispersal and isolation of women. The new branches of labor were taken over by the men, while women, who had formerly played a leading role in production, were relegated to domestic servitude for individual husband, home, and family. Where formerly women had played the most influential role in community affairs corresponding to their place in production, they were now removed from public life and cloistered in the home. The patriarchal family arose to control and subjugate women in the very same process whereby the state arose to subjugate and control laboring men. As Engels demonstrates, class exploitation and sexual oppression of women were born together to serve the interests of the private-property system. And they work together for the same ends to the present day.

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

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To rectify this situation, planters organized the General Levee Board in 1858. This body was dedicated to constructing 262 miles of levees from Memphis to Vicksburg at a cost of $6.25 million. Although only 142 miles were completed prior to the Civil War, the projected increase in property values by the year 1868 was put at $150 million. One of the world’s largest public works projects, the levee system was, and is, one of the defining features of Delta capitalism.57

Consequently we were not royal but snobbish, not aristocratic but class-conscious; we believed authority was cruelty to our inferiors, and education was being at school. We mistook violence for passion, indolence for leisure, and thought recklessness was freedom. We raised our children and reared our crops; we let infants grow, and property develop. Our manhood was defined by acquisitions. Our womanhood by acquiescence. And the smell of your fruit and the labor of your days we abhorred.

Socialist society presupposes an adequate development of productive forces and socialist consciousness among men, their socialist enlightenment. At the present time the development of the productive forces is hindered by the existence of capitalist property, but if we bear in mind that this capitalist property will not exist in future society, it is self-evident that the productive forces will increase tenfold. Nor must it be forgotten that in future society the hundreds of thousands of present-day parasites, and also the unemployed, will set to work and augment the ranks of the working people; and this will greatly stimulate the development of the productive forces.

From its first day to this, sheer greed was the driving spirit of civilization; wealth and again wealth and once more wealth, wealth, not of society but of the single scurvy individual – here was its one and final aim. If at the same time the progressive development of science and a repeated flowering of supreme art dropped into its lap, it was only because without them modern wealth could not have completely realized its achievements.

Cut down on service calls with preventive maintenance. See Chapter 5 for advice, including on how to develop a

Methods of detoxifying and processing plants for human use are known throughout the world, and include a variety of techniques, including dehydration, application of heat, leaching, and fermentation, among others (Johns and Kubo 1988). While it is difficult to trace the origins of these methods, or to answer the questions of how certain groups learned to detoxify and process useful plants in their environment, to make a blanket claim that certain cultures were incapable of discovering plant properties, and the methods necessary for rendering them same and useful, seems naive at best.

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