Protected Characteristics Quotes

One characteristic of racism is that children are treated like adults and adults are treated like children. Watching a parent being debased like a child is the deepest shame. I cannot count the number of times I have seen my parents condescended to or mocked by white adults. This was so customary that when my mother had any encounter with a white adult, I was always hypervigilant, ready to mediate or pull her away. To grow up Asian in America is to witness the humiliation of authority figures like your parents and to learn not to depend on them: they cannot protect you.

I have a fatal flaw. I like to think we all do. Or at least that makes it easier for me when I'm writing -building my heroines and heroes up around this one self-sabotaging trait, hinging everything that happens to them on a specific characteristic: the thing they learned to do to protect themselves and can´t let go of, even when it stops serving them.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies.

A Master is not someone who merely revels in the benefits that he reaps from the power and control that he wields over his sub. A Master is not just an automaton who emotionally doles out orders and watches with amusement as his minions perform his bidding. A Master is not a person who only relishes the benefits that his superior status entitles him. Certainly all of these characteristics could and often do exist within a Master. He may be demanding and at times selfish. He may genuinely enjoy and even be aroused by the power that he has over a sub. He may be able to expertly control his emotions, issuing his commands and enforcing his discipline with stone-faced determination. But a true Master, a Master such as Matt, was so invested in his sub that he was actually in a way a slave himself. He was a slave to his love for me. He was a slave to his responsibility. He was a slave to the passion and the commitment. He was a slave to his overwhelming desire to protect his property at all costs. He was a slave to his slave. I knew without questions that he loved me so much he'd literally lay down his life for me. He owned me, and his ownership owned him

So instead of ignoring the pain, I called out to it, reaching for more. Pain is part of who I am. It’s the defining characteristic of a Shifter’s transformation. Pain is what I suffer from my enemies. It is what I deal out to those who break our laws. It is what I protect my charges from. Pain is what I inherited from fate, that fickle bitch who gave me a mouth and fists, then put me in a world that wanted only my womb and my cradled arms.

Sometimes the reason God doesn't show up to win your battles is because he already put inside of you the power to end it.

For yes, being a woman, even one with a penis and for the purposes of drama, really made me feel that women have been coerced into a way of presenting themselves that is basically a form of bondage. Their shoes, their skirts, even their nails seem designed to stop them from being able to escape whilst at the same time drawing attention to their sexual and secondary sexual characteristics. And I think that has happened so that men feel they can ogle them and protect them in equal measure.

In all times and in all places, whatever may be the name that the government takes, whatever has been its origin, or its organization, its essential function is always that of oppressing and exploiting the masses, and of defending the oppressors and exploiters. Its principal characteristic and indispensable instruments are the bailiff and the tax collector, the soldier and the prison. And to these are necessarily added the time-serving priest or teacher, as the case may be, supported and protected by the government, to render the spirit of the people servile and make them docile under the yoke.

I suspect that the distinction between a maternal and a paternal instinct is scarcely worth making; the parental instinct, the wish to protect, to further, is not a sex-linked characteristic…

Coachable people seek out those who speak truth to them, even if it is a painful truth, because it protects them and it makes them a better person and leader.

The challenge is to explain, without resorting to the all-too-easy concept of evil, how people are capable of causing extreme hurt to one another. So let’s substitute the term “evil” with the term “empathy erosion.” Empathy erosion can arise because of corrosive emotions, such as bitter resentment, or desire for revenge, or blind hatred, or a desire to protect. In theory these are transient emotions, the empathy erosion reversible. But empathy erosion can be the result of more permanent psychological characteristics.

The following is, regrettably, a true story. Some of the names and identifying characteristics have been changed to protect the innocent. Though few of the people involved were innocent by any definition whatsoever.

Are you all right?" A crease appears between his eyebrows, and he touches my cheek gently.I bat his hand away. "Well," I say, "first I got reamed out in front of everyone,and then I had to chat with the woman who's trying to destroy my old faction,and then Eric almost tossed my friends out of Dauntless,so yeah,it's shaping up to be a pretty great day,Four." He shakes his head and looks at the dilapidated building to his right, which is made of brick and barely resembles the sleek glass spire behind me. It must be ancient.No one builds with brick anymore. "Why do you care,anyway?" I say. "You can be either cruel instructor or concerned boyfriend." I tense up at the word "boyfriend." I didn't mean to use it so flippantly,but it's too late now. "You can't play both parts at the same time." "I am not cruel." He scowls at me. "I was protecting you this morning. How do you think Peter and his idiot friends would have reacted if they discovered that you and I were..." He sighs. "You would never win. They would always call your ranking a result of my favoritism rather than your skill." I open my mouth to object,but I can't. A few smart remarks come to mind, but I dismiss them. He's right. My cheeks warm, and I cool them with my hands. "You didn't have to insult me to prove something to them," I say finally. "And you didn't have to run off to your brother just because I hurt you," he says. He rubs at the back of his neck. "Besides-it worked,didn't it?" "At my expense." "I didn't think it would affect you this way." Then he looks down and shrugs. "Sometimes I forget that I can hurt you.That you are capable of being hurt." I slide my hands into my pockets and rock back on my heels.A strange feeling goes through me-a sweet,aching weakness. He did what he did because he believed in my strength. At home it was Caleb who was strong,because he could forget himself,because all the characteristics my parents valued came naturally to him. No one has ever been so convinced of my strength. I stand on my tiptoes, lift my head, and kiss him.Only our lips touch. "You're brilliant,you know that?" I shake my head. "You always know exactly what to do." "Only because I've been thinking about this for a long time," he says, kissing my briefly. "How I would handle it, if you and I..." He pulls back and smiles. "Did I hear you call me your boyfriend,Tris?" "Not exactly." I shrug. "Why? Do you want me to?" He slips his hands over my neck and presses his thumbs under my chin, tilting my head back so his forehead meets mine. For a moment he stands there, his eyes closed, breathing my air. I feel the pulse in his fingertips. I feel the quickness of his breath. He seems nervous. "Yes," he finally says. Then his smile fades. "You think we convinced him you're just a silly girl?" "I hope so," I say.

At supersonic and hypersonic speeds, a shockwave forms around the steak that helps protect it from the faster and faster winds. The exact characteristics of this shock front—and thus the mechanical stress on the steak—depend on how an uncooked 8-ounce filet tumbles at hypersonic speeds. I searched the literature, but was unable to find any research on this.

Silence and tacit consensus always, without fail, protect privilege. That is why the privileged are characteristically silencers.

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.

Man is made up of opposing characteristics. History demonstrates vividly the fact that it always moves in the worst possible direction. Either man is not capable of directing history, or else he does direct it, but only by pushing it down the most terrible, wrong path there is. There is not a single example to prove the opposite. People are not capable of governing others. They are only capable of destroying. And materialism—naked and cynical—is going to complete the destruction. Despite the fact that God lives in every soul, that every soul has the capacity to accumulate what is eternal and good, as a mass people can do nothing but destroy. For they have come together not in the name of an ideal, but simply for the sake of a material notion. Mankind has hurried to protect the body (perhaps on the strength of that natural and unconscious gesture which served as the beginning of what is called progress) and has given no thought to protecting the soul. The church (as opposed to religion) has not been able to do so. In the course of the history of civilization, the spiritual half of man has been separated further and further from the animal, the material, and now in an infinite expanse of darkness we can just make out, like the lights of a departing train, the other half of our being as it rushes away, irrevocably and for ever. Spirit and flesh, feeling and reason can never again be made one. It's too late. For the moment we are crippled by the appalling disease of spiritual deficiency; and the disease is fatal. Mankind has done everything possible to annihilate itself, starting with its own moral annihilation—physical death is merely the result. Everyone can be saved only if each saves himself.

Why do you care, anyway?" I say. "You can be either cruel instructor or concerned boyfriend." I tense up at the word "boyfriend." I didn’t mean to use it so flippantly, but it’s too late now. "You can’t play both parts at the same time." "I am not cruel." He scowls at me "I was protecting you this morning. How do you think Peter and his idiot friends would have reacted if they discovered that you and I were..." He sighs. "You would never win. They would always call you ranking a result of my favoritism rather than your skill." I open my mouth to object, but I can't. A few smart remarks come to mind, but I dismiss them. He's right. My cheeks warm, and I cool them with my hands. "You didn't have to insult me to prove something to them," I say finally. "And you didn't have to run off to your brother just because I hurt you," he says. He rubs at the back of his neck. "Besides- it worked, didn't it?" "At my expense." "I didn't think it would affect you this way." Then he looks down and shrugs. "Sometimes I forget that I can hurt you. That you are capable of being hurt." I slide my hands into my pockets and rock back on my heels. A strange feeling goes through me- a sweet, aching weakness. He did what he did because he believed in my strength. At home it was Caleb who was strong, because he could forget himself, because all the characteristics my parents valued came naturally to him. No one has ever been so convinced of my strength. I stand on my tiptoes, lift my head, and kiss him. Only our lips touch. "You're brilliant. You know that?" I shake my head. "You always know exactly what to do." "Only because I've been thinking about his for a long time," he says, kissing me briefly. "How I would handle it, if you and I..." He pulls back and smiles. "Did I hear you call me your boyfriend, Tris?" "Not exactly." I shrug. "Why? Do you want me to?" He slips his hands over my neck and presses his thumbs under my chin, tilting my head back so his forehead meets mine. For a moment he stands there, his eyes closed, breathing my air. I feel the pulse in his fingertips. I feel the quickness of his breath. He seems nervous. "Yes," he finally says.

I have a fatal flaw. I like to think we all do. Or at least that makes it easier for me when I’m writing—building my heroines and heroes up around this one self-sabotaging trait, hinging everything that happens to them on a specific characteristic: the thing they learned to do to protect themselves and can’t let go of, even when it stops serving them. Maybe, for example, you didn’t have much control over your life as a kid. So, to avoid disappointment, you learned never to ask yourself what you truly wanted. And it worked for a long time. Only now, upon realizing you didn’t get what you didn’t know you wanted, you’re barreling down the highway in a midlife-crisis-mobile with a suitcase full of cash and a man named Stan in your trunk.

I suspect that the distinction between a maternal and a paternal instinct is scarcely worth making; the parental instinct, the wish to protect, to further, is not a sex-linked characteristic...

Economists who simply advised leaving the economy alone, governments whose first instincts, apart from protecting the gold standard by deflationary policies, was to stick to financial orthodoxy, balance budgets and cut costs, were visibly not making the situation better. Indeed, as the depression continued, it was argued with considerable force not least by J.M. Keynes who consequently became the most influential economist of the next forty years - that they were making the depression worse. Those of us who lived through the years of the Great Slump still find it almost impossible to understand how the orthodoxies of the pure free market, then so obviously discredited, once again came to preside over a global period of depression in the late 1980s and 1990s, which, once again, they were equally unable to understand or to deal with. Still, this strange phenomenon should remind us of the major characteristic of history which it exemplifies: the incredible shortness of memory of both the theorists and practitioners of economics. It also provides a vivid illustration of society's need for historians, who are the professional remembrancers of what their fellow-citizens wish to forget.

The apostle Paul famously said of love that it “always protects, always trusts, always hopes, always perseveres.”5 He was speaking at the time of loving that person in the church that you passionately dislike and never agree with, not about romantic love. The key characteristic of love in Paul’s ode is its excessiveness. No student of moderation, love always protects, even when doing so means giving up its own life for the beloved. Love always trusts, even when it has been repeatedly betrayed. Love always hopes, even when it is obviously ridiculous to do so. Love always perseveres, even after death.

There is a significant hereditary contribution to ADD but I do not believe any genetic factor is decisive in the emergence of ADD traits in any child. Genes are codes for the synthesis of the proteins that give a particular cell its characteristic structure and function. They are, as it were, alive and dynamic architectural and mechanical plans. Whether the plan becomes realized depends on far more than the gene itself. It is determined, for the most part, by the environment. To put it differently, genes carry potentials inherent in the cells of a given organism. Which of multiple potentials become expressed biologically is a question of life circumstances. Were we to adopt the medical model — only temporarily, for the sake of argument — a genetic explanation by itself would still be unsuitable. Medical conditions for which genetic inheritance are fully or even mostly responsible, such as muscular dystrophy, are rare. “Few diseases are purely genetic,” says Michael Hayden, a geneticist at the University of British Columbia and a world-renowned researcher into Huntington’s disease. “The most we can say is that some diseases are strongly genetic.” Huntington’s is a fatal degeneration of the nervous system based on a single gene that, if inherited, will almost invariably cause the disease. But not always. Dr. Hayden mentions cases of persons with the gene who live into ripe old age without any signs of the disease itself. “Even in Huntington’s, there must be some protective factor in the environment,” Dr. Hayden says.

The image of Charles Ingalls that emerges from these unsettled early years contains elements of moral ambiguity missing from the portrait his daughter would one day so lovingly polish. Having avoided fighting in the Civil War, he was not above trying to profit from it. Like many in his time, he did not hesitate to put a young and growing family in harm’s way. If he did not know Hard Rope’s reputation, he should have. His dealings with Indians and implicit reliance on the government—to protect settlers from the consequences of their provocative actions and remove Indians from land he wanted—were self-serving. He was willing to press his advantage, to take something that did not belong to him if he thought he could get away with it. These were very different characteristics than the ones his daughter would choose to emphasize decades later. She would never refer to him in print as a “squatter.” But she knew he was.70

Who makes things up? Who tells the real story? We all turn our lives into stories. It is a defining characteristic of our species. We retell our experiences. We quickly learn what parts are interesting to our listeners and what parts lag, and we shape our narratives accordingly. It doesn't mean we aren't telling the truth; we've simply learned which parts to leave out. Every time we tell the story again, we don't go back to the original event and start from scratch, we go back to the last time we told the story. It's the story we shape and improve on, we don't change what happened. This is also a way we have of protecting ourselves. It would be too painful to relive a childhood illness or the death of your best friend every time you had to speak of it. By telling the story from the story, instead of from the actual events, we are able to distance ourselves from our suffering. It also gives us the chance to make the story something people can hear.

Judges routinely decided that workplace sexual harassment was a “personal” matter, or that it was discrimination not “on the basis of sex” but on the basis of something else, like being the sort of woman who didn’t want to have sex with her boss—a characteristic which, unlike sex, was not protected by anti-discrimination legislation.

It is the fixed nature of caste that distinguishes it from class, a term to which it is often compared. Class is an altogether separate measure of one’s standing in a society, marked by level of education, income, and occupation, as well as the attendant characteristics, such as accent, taste, and manners, that flow from socioeconomic status. These can be acquired through hard work and ingenuity or lost through poor decisions or calamity. If you can act your way out of it, then it is class, not caste. Through the years, wealth and class may have insulated some people born to the subordinate caste in America but not protected them from humiliating attempts to put them in their place or to remind them of their caste position.

Bats live in a world of echoes. Just as in the human world every object has a characteristic shape and colour, so in the bat world every object has its echo-pattern. A bat can distinguish between a tasty moth species and a poisonous moth species by the different echoes bouncing back from their delicate wings. Some edible moth species try to protect themselves by evolving an echo-pattern similar to that of a poisonous species. Others have evolved an even more remarkable ability to deflect the waves of the bat radar, so like stealth bombers they can fly around without the bat knowing they are there. The world of echolocation is as complex and stormy as our familiar world of sound and sight, but we are completely oblivious to it.

But Trump responded to the coronavirus with the same belligerent dishonesty that characterized his treatment of Mueller and impeachment. In the critical early days of the pandemic, when it might have been contained, he behaved with characteristic self-obsession, preferring to hound his enemies on Twitter rather than to learn the facts about the virus and protect the American people.

Democracy requires respect and protection for multiple points of view, concepts that are incompatible with sociopathy. The need to be seen as superior, when coupled with lack of empathy or remorse for harming other people, are in fact the signature characteristics of tyrants, who seek the control and destruction of all who oppose them, as well as loyalty to themselves instead of to the country they lead.

You, like every other daughter in the world, are bonded to your dad. Darwin points out that bonding happens in all species. Your bond with your dad was perfectly normal and necessary. However, I think you've mistaken bonding for love. Bonding is not a choice; it's a biological imperative, necessary for survival. Love is a choice. When you meet an incompetent man who needs you to care for him, you immediately feel warm toward him because you're bonded to that behaviour. You've honed your role of taking care of a man, and have been loved for doing it. But love is where you mutually care for one another. You want to admire your lover's characteristics, not protect him from the ravages of the real world. Your dad loved you, as best as he could, for taking care of him. But some man will love you for all your characteristics, not just the ones that will cover for his mistakes.

Rose was patently a degenerate. Nature, in scheduling his characteristics, had pruned all superlatives. The rude armour of the flesh, under which the spiritual, like a hide-bound chrysalis, should develop secret and self-contained, was perished in his case, as it were, to a semi-opaque suit, through which his soul gazed dimly and fearfully on its monstrous arbitrary surroundings. Not the mantle of the poet, philosopher, or artist fallen upon such, can still its shiverings, or give the comfort that Nature denies. Yet he was a little bit of each - poet, philosopher, and artist; a nerveless and self-deprecatory stalker of ideals, in the pursuit of which he would wear patent leather shoes and all the apologetic graces. The grandson of a 'three-bottle' J.P., who had upheld the dignity of the State constitution while abusing his own in the best spirit of squirearchy; the son of a petulant dyspeptic, who alternated seizures of long moroseness with fits of abject moral helplessnes, Amos found his inheritance in the reversion of a dissipated constitution, and an imagination as sensitive as an exposed nerve. Before he was thirty he was a neurasthenic so practised, as to have learned a sense of luxury in the very consciousness of his own suffering. It was a negative evolution from the instinct of self-protection - self-protection, as designed in this case, against the attacks of the unspeakable. ("The Accursed Cordonnier")

For yes, being a woman, even one with a penis and for the purposes of drama, really made me feel that women have been coerced into a way of presenting themselves that is basically a form of bondage. Their shoes, their skirts, even their nails seem designed to stop them from being able to escape whilst at the same time drawing attention to their sexual and secondary sexual characteristics. And I think that has happened so that men feel they can ogle them and protect them in equal measure.

But I've still better things about children. I've collected a great, great deal about Russian children, Alyosha. There was a little girl of five who was hated by her father and mother, 'most worthy and respectable people, of good education and breeding.' You see, I must repeat again, it is a peculiar characteristic of many people, this love of torturing children, and children only. To all other types of humanity these torturers behave mildly and benevolently, like cultivated and humane Europeans; but they are very fond of tormenting children, even fond of children themselves in that sense. it's just their defencelessness that tempts the tormentor, just the angelic confidence of the child who has no refuge and no appeal, that sets his vile blood on fire. In every man, of course, a demon lies hidden- the demon of rage, the demon of lustful heat at the screams of the tortured victim, the demon of lawlessness let off the chain, the demon of diseases that follow on vice, gout, kidney disease, and so on. "This poor child of five was subjected to every possible torture by those cultivated parents. They beat her, thrashed her, kicked her for no reason till her body was one bruise. Then, they went to greater refinements of cruelty- shut her up all night in the cold and frost in a privy, and because she didn't ask to be taken up at night (as though a child of five sleeping its angelic, sound sleep could be trained to wake and ask), they smeared her face and filled her mouth with excrement, and it was her mother, her mother did this. And that mother could sleep, hearing the poor child's groans! Can you understand why a little creature, who can't even understand what's done to her, should beat her little aching heart with her tiny fist in the dark and the cold, and weep her meek unresentful tears to dear, kind God to protect her? Do you understand that, friend and brother, you pious and humble novice? Do you understand why this infamy must be and is permitted? Without it, I am told, man could not have existed on earth, for he could not have known good and evil. Why should he know that diabolical good and evil when it costs so much? Why, the whole world of knowledge is not worth that child's prayer to dear, kind God'! I say nothing of the sufferings of grown-up people, they have eaten the apple, damn them, and the devil take them all! But these little ones! I am making you suffer, Alyosha, you are not yourself. I'll leave off if you like

For yes, being a woman, even one with a penis and for the purposes of drama, really made me feel that women have been coerced into a way of presenting themselves that is basically a form of bondage. Their shoes, their skirts, even their nails seem designed to stop them from being able to escape whilst at the same time drawing attention to their sexual and secondary sexual characteristics. And I think that has happened so that men feel they can ogle them and protect them in equal measure. Just

Hence one of the defining characteristics of Calvinism (and the Puritanism to which it gave rise in England): a zealous commitment to making the world a fully realized part of Christ’s kingdom. Curiously, people who believed they could do nothing to alter their eternal destinies nevertheless dedicated themselves to making everyone in the world conduct themselves in a holy manner as Calvin defined holiness. This was a matter of duty, and its aim was not to save souls but to protect the elect from the doomed.

The Indian runner ducks have no names, or at least no names they share with us, and are here to represent sheep. They have many of the characteristics of sheep without actually being sheep. They are fabulously stupid. They cannot fly. They gather together and, given the opportunity, dither and fall over each other. They are protected from moisture by a natural oil which permeates their outer covering. A short amount of time spent in their company is enough to make you want to kill them all out of frustration.

However, I think you’ve mistaken bonding for love. Bonding is not a choice; it’s a biological imperative, necessary for survival. Love is a choice. When you meet an incompetent man who needs you to care for him, you immediately feel warm toward him because you’re bonded to that behaviour. You’ve honed your role of taking care of a man, and have been loved for doing it. But love is where you mutually care for one another. You want to admire your lover’s characteristics, not protect him from the ravages of the real world.

Our capitalist elites have used propaganda, money, and the marginalizing of their critics to erase the first three of philosopher John Locke’s elements of the perfect state: liberty, equality, and freedom. They exclusively empower the fourth, property. Liberty and freedom in the corporate state mean the liberty and freedom of corporations and the rich to exploit and pillage without government interference or regulatory oversight. And the single most important characteristic of government is its willingness to use force, at home and abroad, to protect the interests of the property classes. This abject surrender of the state to the rich is illustrated in the 2017 tax code and the dismantling of environmental regulations. This degradation of basic democratic ideals—evidenced when the Supreme Court refuses to curb wholesale government surveillance of the public or defines pouring unlimited dark money into political campaigns as a form of free speech and the right to petition the government—means the society defines itself by virtues that are dead.

The characteristic of Pains and Pleasures is that they are unmistakably real, and therefore, as far as they go, give the man who feels them a touchstone of reality. Thus if you had been trying to damn your man by the Romantic method—by making him a kind of Childe Harold or Werther submerged in self-pity for imaginary distresses—you would try to protect him at all costs from any real pain; because, of course, five minutes’ genuine toothache would reveal the romantic sorrows for the nonsense they were and unmask your whole stratagem.

Now the final dogmatic veil has been eternally torn away, the final mystical spirit is being extinguished. And here stand today's people, defenseless-face to face with the indescribable gloom, on the dividing line of light and darkness, and now no one can protect his heart any longer from the terrifying cold drifting up out of the abyss. Wherever we might go, wherever we might hide behind the barrier of scientific criticism, we feel with all our being the nearness of a mystery, the nearness of the ocean. There are no limits! We are free and lonely... No enslaved mysticism of a previous age can be compared with this terror. Never before have people felt in their hearts such a need to believe, and in their minds comprehended their inability to believe. In this diseased and irresolvable dissonance, in this tragic contradiction, as well as in the unheard-of intellectual freedom, in the courage of negation, is contained the most characteristic feature of the mystical need of the nineteenth century. Our time must define in two contrasting features this time of the most extreme materialism and at the same time of the most passionate idealistic outbursts of the spirit. We are witnessing a mighty and all-important struggle between two views of life, between two diametrically opposed worldviews. The final demands of religious feeling are experiencing a confrontation with the final conclusions of the experimental sciences. The intellectual struggle which filled the nineteenth century could not but be reflected in contemporary literature. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

The various aspects of illusion described so far refer to a single function, a single structure, a single failure. The function is to protect from the real; the structure does not involve refusing to perceive the real but, rather, splitting it in two; the failure lies in recognizing the protective double too late as the very reality from which one thought one had found protection. This is the curse of evasion: by way of a phantasmatic duplication, it sends us back to the undesirable starting point, the real. We can see now why evasion is always a mistake: it is always inoperative, because the real is always right. We may, admittedly, try to protect ourselves from a future event, if that happens to be possible; we shall never protect ourselves from a past or present event or one that is 'certain to come to pass,' as in the oracular symbolics which announces in advance an ineluctable necessity that already has all the characteristics of a present necessity. And the act by which one attempts to slough off that necessity will never be able to 'do any better' than literally reproduce the feared even or, even more exactly, constitute that event. This is what happens to Oedipus, as it happens to everyone at odds with himself - that is to say, to everyone at some point or other of his existence.

I might think I’m smarter than everyone else, or a great person. These seem positive and yet, as with believing I’m stupid, I’m likely to feel isolated and separate from others, misunderstood, and underappreciated. I may well become protective of my “status,” which could be the only value I feel I have as a person and the only characteristic through which I can relate to people. I would become less and less willing to look the fool, or risk revealing myself as “normal” or fallible, and so cut myself off from any real and honest interactions or self-expressions. We can see how this will feed upon itself and how the condition could easily become more and more intolerable as it grows.

We maintain therefore that in matters of Religion, no man’s right is abridged by the institution of Civil Society, and that Religion is wholly exempt from its cognizance. True it is, that no other rule exists, by which any question which may divide a Society, can be ultimately determined, but the will of the majority; but it is also true, that the majority may trespass on the rights of the minority. ...Because it is proper to take alarm at the first experiment on our liberties. We hold this prudent jealousy to be the first duty of Citizens, and one of the noblest characteristics of the late Revolution. The free men of America did not wait till usurped power had strengthened itself by exercise, and entangled the question in precedents. They saw all the consequences in the principle, and they avoided the consequences by denying the principle. We revere this lesson too much soon to forget it. Who does not see that the same authority which can establish Christianity, in exclusion of all other Religions, may establish with the same ease any particular sect of Christians, in exclusion of all other Sects? that the same authority which can force a citizen to contribute three pence only of his property for the support of any one establishment, may force him to conform to any other establishment in all cases whatsoever? ...Because experience witnesseth that ecclesiastical establishments, instead of maintaining the purity and efficacy of Religion, have had a contrary operation. During almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the Clergy, ignorance and servility in the laity, in both, superstition, bigotry and persecution. ...What influence in fact have ecclesiastical establishments had on Civil Society? In some instances they have been seen to erect a spiritual tyranny on the ruins of the Civil authority; in many instances they have been seen upholding the thrones of political tyranny: in no instance have they been seen the guardians of the liberties of the people. Rulers who wished to subvert the public liberty, may have found an established Clergy convenient auxiliaries. A just Government instituted to secure & perpetuate it needs them not. Such a Government will be best supported by protecting every Citizen in the enjoyment of his Religion with the same equal hand which protects his person and his property; by neither invading the equal rights of any Sect, nor suffering any Sect to invade those of another. [Memorial and Remonstrance Against Religious Assessments, 20 June 1785. This was written in response to a proposed bill that would establish 'teachers of the Christian religion', violating the 1st Amendment's establishment clause]

Feminist “theory,” as it is grandiloquently called, is simply whatever the women in the movement come up with in post facto justification of their attitudes and emotions. A heavy focus on feminist doctrine seems to me symptomatic of the rationalist fallacy: the assumption that people are motivated primarily by beliefs. If they were, the best way to combat an armed doctrine would indeed be to demonstrate that its beliefs are false. (…) A feminist in the strict and proper sense may be defined as a woman who envies the male role. By the male role I mean, in the first place, providing, protecting, and guiding rather than nurturing and assisting. This in turn envolves relative independence, action, and competition in the larger impersonal society outside the family, the use of language for communication and analysis (rather than expressiveness or emotional manipulation), and deliberate behavior aiming at objective achievement (rather than the attainment of pleasant subjective states) and guided by practical reasoning (rather than emotional impulse). Both feminist and nonfeminist women sense that these characteristically male attributes have a natural primacy over their own. I prefer to speak of“primacy” rather than superiority in this context since both sets of traits are necessary to propagate the race. One sign of male primacy is that envy of the female role by men is virtually nonexistent — even, so far as I know, among homosexuals. Normal women are attracted to male traits and wish to partner with a man who possesses them. (…) The feminists’ response to the primacy of male traits, on the other hand, is a feeling of inadequacy in regard to men—a feeling ill-disguised by defensive assertions of her “equality.”She desires to possess masculinity directly, in her own person, rather than partnering with a man. That is what leads her into the spiritual cul de sac of envy. And perhaps even more than she envies the male role itself, the feminist covets the external rewards attached to its successful performance: social status, recognition, power, wealth, and the chance to control wealth directly (rather than be supported).

Characteristics of the Council 1. The council exists as a device to gain understanding about important issues facing the organization. 2. The Council is assembled and used by the leading executive and usually consists of five to twelve people. 3. Each Council member has the ability to argue and debate in search of understanding, not from the egoistic need to win a point or protect a parochial interest. 4. Each Council member retains the respect of every other Council member, without exception. 5. Council members come from a range of perspectives, but each member has deep knowledge about some aspect of the organization and/or the environment in which it operates. 6. The Council includes key members of the management team but is not limited to members of the management team, nor is every executive automatically a member. 7. The Council is a standing body, not an ad hoc committee assembled for a specific project. 8. The Council meets periodically, as much as once a week or as infrequently as once per quarter. 9. The Council does not seek consensus, recognizing that consensus decisions are often at odds with intelligent decisions. The responsibility for the final decision remains with the leading executive. 10. The Council is an informal body, not listed on any formal organization chart or in any formal documents. 11. The Council can have a range of possible names, usually quite innocuous. In the good-to-great companies, they had benign names like Long-Range Profit Improvement Committee, Corporate Products Committee, Strategic Thinking Group, and Executive Council.

Who would want to be huge, or loud, or brave, or any of the other characteristics men claim to be male? We hunched, lowered our eyes, voices, acted feeble, helpless. Even being clever became unattractive. Soon, being shrunken became feminine. Then it became beautiful and women aspired to it. That was when we began to persecute our original state out of ourselves. Once we shrunk, men had to look after us, and it was not long before they started to own us. Fathers sold daughters; husbands bought wives. Once we became a commodity, men could do whatever they wished with us. Even now our bodies do not belong to us. That is why when they need it, they will grab it. Things were so bad in some cultures, women had to be hidden away to protect them, in separate spaces where no men were allowed. Soon, they had to be spoken for by men.

You, like every other daughter in the world, are bonded to your dad. Darwin points out that bonding happens in all species. Your bond with your dad was perfectly normal and necessary. However, I think you’ve mistaken bonding for love. Bonding is not a choice; it’s a biological imperative, necessary for survival. Love is a choice. When you meet an incompetent man who needs you to care for him, you immediately feel warm toward him because you’re bonded to that behaviour. You’ve honed your role of taking care of a man, and have been loved for doing it. But love is where you mutually care for one another. You want to admire your lover’s characteristics, not protect him from the ravages of the real world. Your dad loved you, as best as he could, for taking care of him. But some man will love you for all your characteristics, not just the ones that will cover for his mistakes.

One danger here, of course, is that once we insist or pretend that we know the answer based on premature or incomplete evidence (even if we’re pushed against our will to take such stands), we’re likely to continue to insist we’re right, even when evidence accumulates to the contrary. This is a risk in any human endeavor. When Francis Bacon pioneered the scientific method almost four hundred years ago, he was hoping to create a methodology of critical or rational thinking that would minimize this all-too-human characteristic of avoiding evidence that disagrees with any preconceptions we might have formed.*1 Without rigorous tests, as many as necessary, beliefs and preconceptions will persevere because it’s always easier to believe that a single test has been flawed, or even a few of them, than it is to accept that our belief had been incorrect. The scientific method protects against this tendency; it does not eradicate it.

But the old traditions of sectarian misdirection still in spite of a certain advance in technical efficiency, cripple and distort the general mind. "All that has been changed," cry indignant teachers under criticism. But the evidence that this teaching of theirs still fails to produce a public that is alert, critical, and capable of vigorous readjustment in the face of overwhelming danger, is to be seen in the newspapers that satisfy the Tewler public, the arguments and slogans that appeal to it, the advertisements that succeed with it, the stuff it swallows. It is a press written by Homo Tewler for Homo Tewler all up and down the scale. The Times Tewler, the Daily Mail Tewler, the Herald, the Tribune, the Daily Worker; there is no difference except a difference in scale and social atmosphere. Through them all ran the characteristic Tewler streak of willful ignorance, deliberate disingenuousness, and self-protective illusion.

Mommy, Daddy, what are they doing?” a little girl asked, watching the bonobos play. Her forehead and palms were pressed against the glass, as if she thought she could break on through to the other side and join them if only she pushed hard enough. “Looks like they need private time!” her father barked back, steering the girl away from the window as her mother brightly proposed, “Let’s go see the hippos!” Not everybody is quite ready for the Bonobo Way, and far be it from me to push it on anyone, especially some stressed-out parents at the zoo. On the other hand, maybe they’re more ready than they realize. Ready or not, its moment has come. The time is now for human beings to step up to the plate and protect our kissing cousins from extinction, as well as learn as much as we can from them about our noblest and kinkiest characteristics, our capacity for peace (even world peace) through pleasure, more satisfying relationships, better communication, hotter sex and deeper love.

Peopleware. A major contribution during recent years has been DeMarco and Lister's 1987 book, Peopleware: Productive Projects and Teams. Its underlying thesis is that "The major problems of our work are not so much technological as sociological in nature." It abounds with gems such as, "The manager's function is not to make people work, it is to make it possible for people to work." It deals with such mundane topics as space, furniture, team meals together. DeMarco and Lister provide real data from their Coding War Games that show stunning correlation between performances of programmers from the same organization, and between workplace characteristics and both productivity and defect levels. The top performers' space is quieter, more private, better protected against interruption, and there is more of it. . . . Does it really matter to you . . . whether quiet, space, and privacy help your current people to do better work or [alternatively] help you to attract and keep better people?[19]

According to Yale’s Cultural Cognition Project, for example, one’s “cultural worldview”—that would be political leanings or ideological outlook to the rest of us—explains “individuals’ beliefs about global warming more powerfully than any other individual characteristic.”16 More powerfully, that is, than age, ethnicity, education, or party affiliation. The Yale researchers explain that people with strong “egalitarian” and “communitarian” worldviews (marked by an inclination toward collective action and social justice, concern about inequality, and suspicion of corporate power) overwhelmingly accept the scientific consensus on climate change. Conversely, those with strong “hierarchical” and “individualistic” worldviews (marked by opposition to government assistance for the poor and minorities, strong support for industry, and a belief that we all pretty much get what we deserve) overwhelmingly reject the scientific consensus.17 The evidence is striking. Among the segment of the U.S. population that displays the strongest “hierarchical” views, only 11 percent rate climate change as a “high risk,” compared with 69 percent of the segment displaying the strongest “egalitarian” views.18 Yale law professor Dan Kahan, the lead author on this study, attributes the tight correlation between “worldview” and acceptance of climate science to “cultural cognition,” the process by which all of us—regardless of political leanings—filter new information in ways that will protect our “preferred vision of the good society.” If new information seems to confirm that vision, we welcome it and integrate it easily. If it poses a threat to our belief system, then our brain immediately gets to work producing intellectual antibodies designed to repel the unwelcome invasion.19 As Kahan explained in Nature, “People find it disconcerting to believe that behavior that they find noble is nevertheless detrimental to society, and behavior that they find base is beneficial to it. Because accepting such a claim could drive a wedge between them and their peers, they have a strong emotional predisposition to reject it.” In other words, it is always easier to deny reality than to allow our worldview to be shattered, a fact that was as true of die-hard Stalinists at the height of the purges as it is of libertarian climate change deniers today. Furthermore, leftists are equally capable of denying inconvenient scientific evidence. If conservatives are inherent system justifiers, and therefore bridle before facts that call the dominant economic system into question, then most leftists are inherent system questioners, and therefore prone to skepticism about facts that come from corporations and government. This can lapse into the kind of fact resistance we see among those who are convinced that multinational drug companies have covered up the link between childhood vaccines and autism. No matter what evidence is marshaled to disprove their theories, it doesn’t matter to these crusaders—it’s just the system covering up for itself.20 This kind of defensive reasoning helps explain the rise of emotional intensity that surrounds the climate issue today. As

The first articulate explorer and to an extent even theorist of intimacy was Jean-Jacques Rousseau who, characteristically enough, is the only great author still frequently cited by his first name alone. He arrived at his discovery through a rebellion not against the oppression of the state but against society’s unbearable perversion of the human heart, its intrusion upon an innermost region in man which until then had needed no special protection. The intimacy of the heart, unlike the private household, has no objective tangible place in the world, nor can the society against which it protests and asserts itself be localized with the same certainty as the public space. To Rousseau, both the intimate and the social were, rather, subjective modes of human existence, and in his case, it was as though Jean-Jacques rebelled against a man called Rousseau. The modern individual and his endless conflicts, his inability either to be at home in society or to live outside it altogether, his ever-changing moods and the radical subjectivism of his emotional life, was born in this rebellion of the heart.

In other words, in the long list, most everything is about a leader’s character; only a single characteristic pertains to giftedness (teaching). Depending on how the traits are counted, the ratio is as drastic as twelve to one. There’s nothing on this list about being a strong leader, being able to cast a vision, or being charismatic or dynamic. I am not suggesting those aspects of leadership are irrelevant, but they certainly are not the heart of God’s concern for a pastor. Nor are they ever to trump God’s concern over character. As the Reformer Martin Bucer noted, “It is better to take those who may be lacking in eloquence and learning, but are genuinely concerned with the things of Christ.”33 When this God-given ratio is reversed and churches prefer giftedness over character, churches inevitably begin to overlook a pastor’s character flaws because he’s so successful in other areas. Leadership performance becomes the shield that protects the pastor from criticism. As Michael Jensen observed, “We frequently promote narcissists and psychopaths. Time and time again, we forgive them their arrogance. We bracket out their abuses of their power, because we feel that we need that power to get things done.”34

To speak of a communication failure implies a breakdown of some sort. Yet this does not accurately portray what occurs. In truth, communication difficulties arise not from breakdown but from the characteristics of the system itself. Despite promising beginnings in our intimate relationships, we tend over time to evolve a system of communication that suppresses rather than reveals information. Life is complicated, and confirming or disconfirming the well-being of a relationship takes effort. Once we are comfortably coupled, the intense, energy-consuming monitoring of courtship days is replaced by a simpler, more efficient method. Unable to witness our partners’ every activity or verify every nuance of meaning, we evolve a communication system based on trust. We gradually cease our attentive probing, relying instead on familiar cues and signals to stand as testament to the strength of the bond: the words “I love you,” holidays with the family, good sex, special times with shared friends, the routine exchange, “How was your day?” We take these signals as representative of the relationship and turn our monitoring energies elsewhere. ... Not only do the initiator’s negative signals tend to become incorporated into the existing routine, but, paradoxically, the initiator actively contributes to the impression that life goes on as usual. Even as they express their unhappiness, initiators work at emphasizing and maintaining the routine aspects of life with the other person, simultaneously giving signals that all is well. Unwilling to leave the relationship yet, they need to privately explore and evaluate the situation. The initiator thus contrives an appearance of participation,7 creating a protective cover that allows them to “return” if their alternative resources do not work out. Our ability to do this—to perform a role we are no longer enthusiastically committed to—is one of our acquired talents. In all our encounters, we present ourselves to others in much the same way as actors do, tailoring our performance to the role we are assigned in a particular setting.8 Thus, communication is always distorted. We only give up fragments of what really occurs within us during that specific moment of communication.9 Such fragments are always selected and arranged so that there is seldom a faithful presentation of our inner reality. It is transformed, reduced, redirected, recomposed.10 Once we get the role perfected, we are able to play it whether we are in the mood to go on stage or not, simply by reproducing the signals. What is true of all our encounters is, of course, true of intimate relationships. The nature of the intimate bond is especially hard to confirm or disconfirm.11 The signals produced by each partner, while acting out the partner role, tend to be interpreted by the other as the relationship.12 Because the costs of constantly checking out what the other person is feeling and doing are high, each partner is in a position to be duped and misled by the other.13 Thus, the initiator is able to keep up appearances that all is well by falsifying, tailoring, and manipulating signals to that effect. The normal routine can be used to attest to the presence of something that is not there. For example, initiators can continue the habit of saying, “I love you,” though the passion is gone. They can say, “I love you” and cover the fact that they feel disappointment or anger, or that they feel nothing at all. Or, they can say, “I love you” and mean, “I like you,” or, “We have been through a lot together,” or even “Today was a good day.

God’s Message to Women When I created the heavens and the earth, I spoke them into being.  When I created man, I formed him and breathed life into his nostrils. But you, woman, I fashioned after I breathed the breath of life into man because your nostrils are too delicate.  I allowed a deep sleep to come over him so I could patiently fashion you.  Man was put to sleep so he could not interfere with the creativity. From one bone I fashioned you, and I chose the bone that protects man’s life.  I chose the rib, which protects his heart and lungs and supports him as you are meant to do.  Around this one bone, I shaped and modeled you. I created you perfectly and beautifully.  Your characteristics are as the rib, strong yet delicate and fragile.  You provide protection for the most delicate organ in man, his heart.  His heart is the center of his being; his lungs hold the breath of life.  The rib cage will allow itself to be broken before it will allow damage to the heart.  Support man as the rib cage supports the body.  You were not taken from his feet to be under him, nor were you taken from his head to be above him.  You were taken from his side to be held close as you stand beside him. I have caressed your face in your deepest sleep. I have held your heart close to Mine. Adam walked with Me in the cool of the day and yet he was lonely. He could not see or touch Me but could only feel My presence.  So I fashioned in you everything I wanted Adam to share and experience with Me: My holiness, My strength, My purity, My love, My protection and support. You are special because you are an extension of Me.  Man represents My image–woman My emotions. Together, you represent the totality of God. So man, treat woman well. Love and respect her, for she is fragile.  In hurting her, you hurt Me. In crushing her, you only damage your own heart. Woman, support man.  In humility, show him the power of emotion I have placed within you.  In gentle quietness show your strength.  In love, show him that you are the rib that protects his inner self. —Author Unknown

If we want to sum up the value of the priestly existence in the shortest slogan, we could at once put it like this: the priest is the person who alters the direction of ressentiment. For every suffering person instinctively seeks a cause for his suffering, or, more precisely, an agent, or, even more precisely, a guilty agent sensitive to suffering — in short, he seeks some living person on whom he can, on some pretext or other, unload his feelings, either in fact or in effigy: for the discharge of feelings is the most important way a suffering man seeks relief — that is, some anaesthetic — it’s his involuntarily desired narcotic against any kind of torment. In my view, only here can we find the true physiological cause of ressentiment, revenge, and things related to them, in a longing for some anaesthetic against pain through one’s emotions. People usually look for this cause, most incorrectly, in my opinion, in the defensive striking back, a merely reactive protective measure, a “reflex movement” in the event of some sudden damage and threat, of the sort a decapitated frog still makes in order to get rid of corrosive acid. But the difference is fundamental: in one case, people want to prevent suffering further damage; in the other case, people want to deaden a tormenting, secret pain which is becoming unendurable by means of a more violent emotion of some kind and, for the moment at least, to drive it from their consciousness — for that they need some emotion, as unruly an emotion as possible, and, in order to stimulate that, they need the best pretext available. “Someone or other must be guilty of the fact that I am ill” — this sort of conclusion is characteristic of all sick people, all the more so if the real cause of their sense that they are sick, the physiological cause, remains hidden (—it can lie, for example, in an illness of the nervus sympathicus [sympathetic nerve], or in an excessive secretion of gall, or in a lack of potassium sulphate and phosphate in the blood, or in some pressure in the lower abdomen, which blocks the circulation, or in a degeneration of the ovaries, and so on).

Because he loves as man only, not as human being, for this reason there is in his sexual feeling something narrow, seeming wild, spiteful, time-bound, uneternal. The girl and the woman, in their new, their own unfolding, will but in passing be imitators of masculine ways, good and bad, and repeaters of masculine professions. After the uncertainty of such transitions it will become apparent that women were only going through the profusion and the vicissitude of those (often ridiculous) disguises in order to cleanse their own most characteristic nature of the distorting influences of the other sex. Women, in whom life lingers and dwells more immediately, more fruitfully and more confidently, must surely have become fundamentally riper people, more human people, than easygoing man, who is not pulled down below the surface of life by the weight of any fruit of his body, and who, presumptuous and hasty, undervalues what he thinks he loves. This humanity of woman, borne its full time in suffering and humiliation, will come to light when she will have stripped off the conventions of mere femininity in the mutations of her outward status, and those men who do not yet feel it approaching today will be surprised and struck by it. Some day (and for this, particularly in the northern countries, reliable signs are already speaking and shining), some day there will be girls and women whose name will no longer signify merely an opposite of the masculine, but something in itself, something that makes one think, not of any complement and limit, but only of life and existence: the feminine human being. This advance will (at first much against the will of the outstripped men) change the love-experience, which is now full of error, will alter it from the ground up, reshape it into a relation that is meant to be of one human being to another, no longer of man to woman. And this more human love (that will fulfill itself, infinitely considerate and gentle, and kind and clear in binding and releasing) will resemble that which we are preparing with struggle and toil, the love that consists in this, that two solitudes protect and border and salute each other.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders―and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands―parents, teachers, laws, class biases, public opinion―shouts in people's ears. The curiously limitation of human development―the way it hesitates, takes so long, often regresses, and turns around on itself―is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that:―the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders - and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands - parents, teachers, laws, class biases, public opinion - shouts in people's ears. The curiously limitation of human development - the way it hesitates, takes so long, often regresses, and turns around on itself - is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that: - the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

Closing the dictionary and opening any history of civilizations, the curious reader might consider the characteristics of societies in decay. At the meeting point between their rise and their decline, societies — or rather the elites of societies — always discover that it is beneath their dignity to continue to do the concrete things which caused their rise. And so they set about organizing their lives in a manner diametrically opposed to that which created their civilization and therefore justified its existence. However, they invariably retain the original supporting vocabulary and mythology of their rise, as if these talismans will protect them.

Modern liberal democracies have two crucial characteristics: they seek to reflect the will of the majority through elections and to protect the rights of minorities by enshrining them in constitutions and establishing independent judiciaries to check the power of popularly elected leaders.19

Regulation and more orthodox economic knowledge are not what protect the individual and the financial institution when euphoria returns, leading on as it does to wonder at the increase in values and wealth, to the rush to participate that drives up prices, and to the eventual crash and its sullen and painful aftermath. There is protection only in a clear perception of the characteristics common to these flights into what must conservatively be described as mass insanity. Only then is the investor warned and saved.

In 1866, Congress enforced the abolition of slavery by passing a Civil Rights Act, prohibiting actions that it deemed perpetuated the characteristics of slavery. Actions that made African Americans second-class citizens, such as racial discrimination in housing, were included in the ban. In 1883, though, the Supreme Court rejected this congressional interpretation of its powers to enforce the Thirteenth Amendment. The Court agreed that Section 2 authorized Congress "to pass all laws necessary and proper for abolishing all badges and incidents of slavery in the United States," but it did not agree that exclusions from housing markets could be a "badge or incident" of slavery. In consequence, these Civil Rights Act protections were ignored for the next century.

Keith came from behind his desk and put his arm around my shoulder. "Calm down, Marco,” he said, leading me to the more comfortable love seat. “There's an un-blending process happening here. The various defender parts have a positive intention in defending against the pain from the abuse. It just happens to be in an incorrect manner.” Keith returned to his seat and leaned back in his chair. He took a deep breath. “When you're concentrating on one particular personality trait, the other parts work in conjunction, in different combinations with each other. They try to prevent you from getting to the core of the respective trait and having to relive the pain and shame from the abuse.” He leaned forward, punctuating his words. “The key ... to un-blending ... the defender parts ... successfully ... is to understand each attribute ... as it steps in to do its job. They protect you from the harmful emotions that are associated from the abuse.” Gazing at me over his wire-rimmed glasses, he said matter-of-factly, “Getting the defender parts to step aside so you can concentrate on the characteristic you want to address is the un-blending process. Once you are able to get through all the various defensive parts that get in the way of dealing with the core part, the true self is now able to answer the part in question in a divine loving place." I sat, pulled on my ear while thinking that over for a moment. "So, the true self is present to bear witness to all the feelings, beliefs, memories, and experiences of the inadequate part." Keith smiled. He leaned forward, resting his elbows on the desktop, his chin perched atop his clasped hands. "In essence, the past is being stirred up so all the associated burdens, pressures, and pain can be released and relieved. Following this unburdening process, the respective part can be cleansed. It can then be recomposed in a more constructive manner—similar to wiping a virus-infected computer hard drive clean ... then reprogramming it with anti-virus protected software." I stood up. With a few deep diaphragmatic breaths, I cleared my mind. While attempting to decipher what part came in and threw me off course, I sucked in my lips, vigorously shaking my head. Skepticism came in as a defensive part. I got back in Keith’s face. “This psychological un-blending is full of shit. The defense against the abuse is another trick to get me to believe that this crap actually works.” I flung my hands in the air. “How is this going to unburden the weight I carry on my shoulders every moment of the day? All my deficient personality traits are a result of me being a dirtball loser.” I shook my head. “I’m not worthy of the slightest bit of solace or happiness that this punishment called life has to offer.” Keith took a deep breath in and a longer breath out. "Marco, you're a miracle. A remarkable good-hearted human being. You're the most determined individual that I've come across in my thirty years of practice.

A vast body of social psychological research reveals that, as people go about their daily lives, they tend to interpret the situations they encounter and the events they experience in a decidedly self-centered, self-aggrandizing, and self-justifying way [...] the majority of men and women possess unrealistically positive self-views — they judge positive traits as overwhelmingly more characteristic of themselves than negative traits; dismiss any unfavorable attributes they may have as inconsequential while at the same time emphasizing the uniqueness and importance of their favorable attributes; recall personal successes more readily than failures; take credit for positive outcomes while steadfastly denying responsibility for negative ones; and generally view themselves as “better” than the average person [...] In addition, people often fall prey to an illusion of control consisting of exaggerated perceptions of their own ability to master and control events and situations that are solely or primarily determined by chance [...] Moreover, most individuals are unrealistically optimistic about the future, firmly believing that positive life events are more likely (and negative events are less likely) to happen to them than to others […] These cognitive processes, collectively known as self-serving biases or self-enhancement biases, not only function to protect and enhance people’s self-esteem [...] but also color perceptions of the events that occur in their closest and most intimate relationships. [...] married individuals routinely overestimate the extent of their own contributions, relative to their spouses, to a variety of joint marital activities [...] People not only perceive their own attributes, behaviors, and future outcomes in an overly positive manner, but they also tend to idealize the characteristics of their intimate partners and relationships.

The main characteristic of Nature’s farming can … be summed up in a few words. Mother earth never attempts to farm without live stock; she always raises mixed crops; great pains are taken to preserve the soil and to prevent erosion; the mixed vegetable and animal wastes are converted into humus; there is no waste; the processes of growth and the processes of decay balance one another; ample provision is made to maintain large reserves of fertility; the greatest care is taken to store the rainfall; both plants and animals are left to protect themselves against disease.1

The main finding was that vegan and lacto-ovo vegetarian diets were associated with a nearly one-half reduction in risk of type 2 diabetes compared with the risk associated with nonvegetarian diets after adjustment for a number of socioeconomic and lifestyle factors, as well as low BMI, that are typically associated with vegetarianism. Pesco- and semi-vegetarian diets were associated with intermediate risk reductions: between one-third and one-quarter. These data indicate that vegetarian diets may in part counteract the environmental forces leading to obesity and increased rates of type 2 diabetes, though only vegan diets were associated with a BMI in the optimal range. Inclusion of meat, meat products, and fish in the diet, even on a less than weekly basis, seems to limit some of the protection associated with a vegan or lacto-ovo vegetarian diet. These findings may be explained by adverse effects of meat and fish, protective effects of typical constituents of vegan and lacto-ovo vegetarian diets, other characteristics of people who choose vegetarian diets, or a combination of these factors.

A patient’s self-attacks may or may not be the same specific criticisms or abuses that the parents expressed toward him or her; however, the style of attack and the underlying anger are characteristic of their destructive feelings. The child tends to take on the parents’ distorted viewpoint toward him or herself, often the attitudes the parents held when they felt the most rejecting and angry. The daughter or son incorporates feelings of loathing and degradation that lie behind their statements. The individual comes to believe that he or she is bad or unlovable rather than perceiving that the parents are rejecting or inadequate. Thus, this internal dialogue serves to protect the defensive process by interpreting reality in such a way as to preserve the negative self-concept and the parental misconceptions of the child.

The way circus elephants are trained demonstrates this dynamic well: When young, they are attached by heavy chains to large stakes driven deep into the ground. They pull and yank and strain and struggle, but the chain is too strong, the stake too rooted. One day they give up, having learned that they cannot pull free, and from that day forward they can be “chained” with a slender rope. When this enormous animal feels any resistance, though it has the strength to pull the whole circus tent over, it stops trying. Because it believes it cannot, it cannot. “You’ll never amount to anything;” “You can’t sing;” “You’re not smart enough;” “Without money, you’re nothing;” “Who’d want you?;” “You’re just a loser;” “You should have more realistic goals;” “You’re the reason our marriage broke up;” “Without you kids I’d have had a chance;” “You’re worthless”—this opera is being sung in homes all over America right now, the stakes driven into the ground, the heavy chains attached, the children reaching the point they believe they cannot pull free. And at that point, they cannot. Unless and until something changes their view, unless they grasp the striking fact that they are tied with a thread, that the chain is an illusion, that they were fooled, and ultimately, that whoever so fooled them was wrong about them and that they were wrong about themselves—unless all this happens, these children are not likely to show society their positive attributes as adults. There’s more involved, of course, than just parenting. Some of the factors are so small they cannot be seen and yet so important they cannot be ignored: They are human genes. The one known as D4DR may influence the thrill-seeking behavior displayed by many violent criminals. Along with the influences of environment and upbringing, an elongated D4DR gene will likely be present in someone who grows up to be an assassin or a bank robber (or a daredevil). Behavioral geneticist Irving Gottesman: “Under a different scenario and in a different environment, that same person could become a hero in Bosnia.” In the future, genetics will play a much greater role in behavioral predictions. We’ll probably be able to genetically map personality traits as precisely as physical characteristics like height and weight. Though it will generate much controversy, parents may someday be able to use prenatal testing to identify children with unwanted personality genes, including those that make violence more likely. Until then, however, we’ll have to settle for a simpler, low-tech strategy for reducing violence: treating children lovingly and humanely.

Protestant Christianity had a major influence on the nation, but it took on different characteristics in the North and the South. In the North it brought a greater sense of social consciousness, and believers worked for causes that required political solutions, such as abolition and women’s and workers’ rights. In the South personal piety, rugged individualism, and the defense of slavery took precedence. Northern and Southern clergy tended to agree on doctrinal matters. At the country’s founding the “major denominations in the South— Baptist, Methodist, Presbyterian and Episcopalian— differed little in their approach to such sectional issues as slavery, abolition, or the protection of Southern rights.”10 But as the North and South drifted apart over sectional issues Southern evangelicalism provided a “transcendent framework for southern nationalism.

The Governing Vessel is the sea of the yang channels.” Su When The Governing Vessel is the Yang aspect of the “Human Battery.” It starts at the intersection of CV-1 and runs posteriorly to Governing Vessel 1 (GV-1) at the tip of the coccyx bone at the end of the spine. From GV-1 the Governing Vessel ascends the centerline of the body running over the spine to GV-15, which is the point that the head and the spine connect. From GV-15 the Governing Vessel follows the centerline of the head up and over onto the face. It then descends down the centerline of the face until it connects with Conception Vessel at GV-28. Given the yang characteristics of the Governing Vessel it is harder and more resilient to strikes than the softer Conception Vessel. Consider how the body is designed according to Traditional Chinese Medicine and Western Science. The Yang surfaces of the body are the natural shock absorbers of the body. Let us say that someone is going to strike you with a whip. Will you just stand there and take the strike across the front of your body? I doubt it. Your natural defenses will cause you to turn your back to the strike. The strike would fall on the Yang surfaces of the body. Thus allowing you to protect the more vulnerable yin surfaces. This description illustrates the difference between a Yang surface and a Yin surface. The Yang surfaces of the body can take more physical abuse than the Yin surfaces. This should be a major clue to the martial artist. The fact that the body is designed to protect the Yin over the Yang illustrates that attacks to Yin are more traumatic to the body.

In 1971, the Supreme Court applied two tests for evaluating whether a law violated the equal protection clause: “rational basis” and “strict scrutiny.” Rational basis was a much lower threshold, and most laws easily survived a challenge because the only justification required was that the law represented a rational state interest. Applying that test was how the laws that treated men and women differently had survived. But “strict scrutiny” was a much higher standard, used only for racial minorities, and it required, among other things, that the state prove that it had a compelling interest for treating people differently. The brief that Ruth wrote in support of Sally Reed’s claim argued that laws that discriminated on the basis of sex should also be subject to strict judicial scrutiny, because, like race, sex is an inborn characteristic, and women, like racial minorities, had been historically discriminated against.

The Buryats and other Mongols believe that representation contains the power of the represented. Representation can ignite an object’s influence and must therefore be controlled in its extent and frequency… [T]hey describe their oppressors’ institutions of power soberly while fetishizing their shamanic deities, such as Hoimorin Högshin, through layers of material and verbal representations: figurines, accessories, clothing, poetic evocations, and actions of swaddling and cradling—and, specific to this discussion, by attributing to her the power to punish. As Taussig (1993:105) discusses… to represent something in detail is to display its power and authority… It is through a detailed representation of their own spiritual world that the Buryats have resisted their oppressors. The harsher the Buryats’ experience of oppression, the greater they seem to have made their supernatural entities. This makes sense if we stick to a rational calculation that the Buryats took the powers of their oppressors and attributed them to their own deities, making the latter correspondingly powerful. By attributing the characteristic of a dominant figure to Hoimorin Högshin, they shifted the power of the oppressor to their own supernatural world… By transferring the specific power of the colonial into their own deity, the Buryats also transform their own relationship with the colonial power. Hoimorin Högshin takes over the role of a brutal punisher, as if she were on the side of the oppressors, albeit temporarily. This temporarily renders the oppressors obsolete… [T]he Buryats fold Russian colonial power into Hoimorin Högshin and symbolically transform the Russians’ oppressive powers into their own. The Russian colonial power is limited to jails and police; it is not a part of the supernatural… By keeping the representation of their colonizers at a minimum, the Buryats prevent their “legitimation and hegemony in the form of a fetish” (Mbembe 1992:4), which protects them from internalizing the oppression and making it deeper, more subconscious, and more naturalized.

As our ancestral populations spread across the globe, they encountered the same environments and selective forces that shaped the phenotypes of other populations endemic to these regions. The imprint of these regional selective forces is still evidenced by genetically determined differences in the characteristics of indigenous populations of humans, who often exhibit the same ecogeographic patterns described earlier for other native wildlife. In comparison to populations endemic to tropical regions of the continents, human populations native to lands in the higher latitudes tend to be larger and have relatively shorter limbs—following Bergmann’s and Allen’s rules, respectively. Our indigenous populations also exhibit latitudinal variation in skin color reminiscent of Gloger’s rule: darker skin (greater melanism) in the tropics, protecting native humans from the potentially destructive effects of intense solar radiation; lighter skin in high latitude populations of our species promoting absorption of the limited sunlight to levels sufficient to stimulate the production and storage of vital nutrients in the skin. On islands, the body size of primates (including insular populations of hominids) generally follows the island rule—exhibiting a graded trend toward more pronounced dwarfism in the larger species. The hominid of Flores Island (the “hobbit”) was only one-third to one-half the mass of its ancestor (most likely, Homo erectus). The island peoples of Indonesia, Melanesia, Micronesia, and the Philippines also tend to be relatively small in stature, again consistent with the island rule.

Although the notion of “original sin,” like the notion of selfish genes, has been used to explain human aggression and selfishness, such behavior is better explained by our propensity to downshift to self-protective orientations when we feel threatened, a characteristic we share with all animals. A wise society is one that lubricates upshifting through thoughtful early-life caregiving and ongoing social support that promotes the three main virtues recognized in religious traditions around the world: humility, charity (love), and authenticity.

BARTON CENTRE, 912, 9th Floor, Mahatma Gandhi Rd, Bengaluru, Karnataka - 560 001 Phone Number +91 8884400919 Situated off the southeast shore of Africa, Mauritius is a shocking island country in the Indian Sea known for its perfectly clear waters, white sandy sea shores, and lavish green scenes. The volcanic island flaunts pleasant coral reefs and a different scope of verdure. Culture and Language Mauritius is a mixture of societies, with impacts from Indian, African, Chinese, and European practices. Local people communicate in a blend of dialects, with English, French, Creole, and Hindi being ordinarily utilized. This social variety is reflected in the island's food, music, and celebrations. 2. Outline of Mauritius Visit Bundles Sorts of Visit Bundles Accessible Mauritius Tour Package From Bangalore offer various choices, from extravagant ocean side hotels to daring eco-the travel industry encounters. Whether you're searching for a heartfelt escape, a family get-away, or a performance experience, there's a bundle to suit each voyager's inclinations. Irregularity and Best Times to Visit The best opportunity to visit Mauritius is from May to December when the weather conditions is cooler and drier, ideal for investigating the island's attractions and appreciating outside exercises. Top vacationer season is from October to April, so reserving your visit bundle ahead of time is suggested. 3. Features of a Mauritius Tour Package From Bangalore Flight Subtleties and Travel Length Departures from Bangalore to Mauritius normally take around 7 to 8 hours, with non-stop flights accessible for a helpful travel insight. Some visit bundles might incorporate flight appointments and air terminal exchanges for a problem free excursion. Considerations and Prohibitions in the Bundle Normal considerations in Mauritius visit bundles are convenience, dinners, touring visits, and exercises, for example, water sports and spa medicines. Rejections might shift yet frequently incorporate travel protection, visa charges, and individual costs. 4. Convenience and Transportation Choices Well known Lodging Decisions in Mauritius Mauritius offers a scope of facilities, from extravagance resorts disregarding the sea to shop lodgings settled in tropical nurseries. Famous decisions remember ocean front pieces of land for Terrific Baie, extravagance withdraws in Beauty Female horse, and eco-accommodating hotels in Dark Waterway Canyons Public Park. Transportation inside Mauritius Transportation choices in Mauritius incorporate taxicabs, rental vehicles, and public transports for getting around the island. Many visit bundles give air terminal exchanges and may likewise incorporate confidential transportation for touring visits and journeys. 5. Energizing Exercises and Attractions in Mauritius Ocean side Exercises and Water Sports Mauritius is a heaven for ocean side darlings and daredevils the same. From lazing on the immaculate sandy sea shores to enjoying an assortment of water sports, for example, swimming, scuba jumping, and parasailing, there is no deficiency of energy here. Whether you're a carefully prepared surfer or a fledgling hoping to get a few waves, Mauritius offers something for everybody. Investigating Nature and Untamed life Nature fans will be in wonderment of Mauritius' different scenes, from lavish woods and cascades to shocking greenhouses. Investigate the Dark Stream Crevasses Public Park to detect extraordinary widely varied vegetation, or visit the Seven Shaded Earths in Chamarel for a characteristic miracle. Try not to botch the opportunity to experience monster turtles at the Île aux Aigrettes nature hold for a really remarkable encounter. 6. Test Schedule for a Mauritius Visit from Bangalore

A basic characteristic of healthy self-esteem is a strong reality ori-entation. Facts are a higher priority than beliefs. Truth is a higher value than having been right. Consciousness is perceived as more desirable than self-protective uncon-sciousness. If self-trust is tied to respect for reality, then correcting an error is esteemed above pretending not to have made one. Healthy self-esteem is not ashamed to say, when the occasion warrants it, "I was wrong.

It is not so much that man is a herd animal, said Freud, but that he is a horde animal led by a chief. It is this alone that can explain the "uncanny and coercive characteristics of group formations." The chief is a "dangerous personality, toward whom only a passive-masochistic attitude is possible, to whom one's will has to be surrendered,-while to be alone with him, 'to look him in the face,' appears a hazardous enterprise." This alone, says Freud, explains the "paralysis" that exists in the link between a person with inferior power to one of superior power. Man has "an extreme passion for authority" and "wishes to be governed by unrestricted force." It is this trait that the leader hypnotically embodies in his own masterful person. Or as Fenichel later put it, people have a "longing for being hypnotized" precisely because they want to get back to the magical protection, the participation in omnipotence, the "oceanic feeling" that they enjoyed when they were loved and protected by their parents. And so, as Freud argues, it is not that groups bring out anything new in people; it is just that they satisfy the deep-seated erotic longings that people constantly carry around unconsciously. For Freud, this was the life force that held groups together. It functioned as a kind of psychic cement that locked people into mutual and mindless interdependence: the magnetic powers of the leader, reciprocated by the guilty delegation of everyone's will to him.

three essential characteristics of biblical manhood: leadership, provision and protection.

The attributes of the first, or elementary, characteristic are to nourish and protect, to give warmth and security. The second, or transformative, characteristic is defined by the dynamic element of nature, which has an inherent urge toward growth and transformation.

Fortunately, the Buddha was characteristically precise about what those benefits include. He said that the intimacy and caring that fill our hearts as the force of lovingkindness develops will bring eleven particular advantages: You will sleep easily. You will wake easily. You will have pleasant dreams. People will love you. Devas [celestial beings] and animals will love you. Devas will protect you. External dangers [poisons, weapons, and fire] will not harm you. Your face will be radiant. Your mind will be serene. You will die unconfused. You will be reborn in happy realms.

My father came first," says a Missouri painter who consistently faces a work slump whenever she commits herself to submitting paintings for a show. "My mother was defined by him. If she behaved well he would love her, buy her presents, and take care of her - she was a queen. He did take care of her. She behaved, she ran the house. He bought her presents all the time." "Was she smart?" I asked. "I don't know," the woman replied. "I think she may have been, once. She stopped thinking." One reason Mother remains shadowy is that she was intimidated by the forceful, vivid personality of her husband. The peacemaker, a kind of half-person who chooses to tag along safely behind her husband, Mother is protected from the more abrasive aspects of life in the world. Huge fights, open power struggles - these were not characteristic of the girl's relationship with her elusive mother. (...) Mother was there (...). But she was also not there. (...) Father is active; Mother is passive. Father is able to rely on himself; Mother is helpless and dependent.

It must be represented, too, in great masses of accumulation, or it is not rightly protected. The characteristic essence of property, formed out of the combined principles of its acquisition and conservation, is to be unequal. The great masses, therefore, which excite envy, and tempt rapacity, must be put out of the possibility of danger. Then they form a natural rampart about the lesser properties in all their gradations. The same quantity of property which is by the natural

The refusal to examine Islamic culture and traditions, the sordid dehumanization of Muslims, and the utter disregard for the intellectual traditions and culture of one of the world’s great civilizations are characteristic of those who disdain self-reflection and intellectual inquiry. Confronting this complexity requires work and study rather than a retreat into slogans and cliches. And enlightened, tolerant civilizations have flourished outside the orbit of the United Sates and Europe. The ruins of the ancient Mughal capital, Fatehpur Sikri, lie about 100 miles south of Delhi. The capital was constructed by the emperor Akbar the Great at the end of the sixteenth century. The emperor’s court was filled with philosophers, mystics and religious scholars, including Sunni, Sufi, and Shiite Muslims, Hindu followers of Shiva and Vishnu, as well as atheists, Christians, Jains, Jews , Buddhists and Zoroastrians. They debated ethics and beliefs. He forbade any person to be discriminated against on the basis of belief and declared that everyone was free to follow any religion. This took place as the Inquisition was at its height in Spain and Portugal, and as Giordano Bruno was being burnt at the stake in Rome’s Campo de Fiori. Tolerance, as well as religious and political plurality, is not exclusive to Western culture. The Judeo-Christian tradition was born and came to life in the Middle East. Its intellectual and religious beliefs were cultivated and formed in cities such as Jerusalem, Antioch, Alexandria and Constantinople. Many of the greatest tenets of Western civilization, as is true with Islam and Buddhism, are Eastern in origin. Our respect for the rule of law and freedom of expression, as well as printing, paper, the book, the translation and dissemination of the classical Greek philosophers, algebra, geometry and universities were given to us by the Islamic world. One of the first law codes was invented by the ancient Babylonian ruler Hammurabi, in what is now Iraq. One of the first known legal protections of basic freedoms and equality was promulgated in the third century B.C. by the Buddhist Indian emperor Ashoka. And, unlike, Aristotle, he insisted on equal rights for women and slaves. The division set up by the new atheists between superior Western, rational values and the irrational beliefs of those outside our tradition is not only unhistorical but untrue. The East and the West do not have separate, competing value systems. We do not treat life with greater sanctity than those we belittle and dismiss. Eastern and Western traditions have within them varied ethical systems, some of which are repugnant and some of which are worth emulating. To hold up the highest ideals of our own culture and to deny that these great ideals exist in other cultures, especially Eastern cultures, is made possible only by a staggering historical and cultural illiteracy. The civilization we champion and promote as superior is, in fact, a product of the fusion of traditions and beliefs of the Orient and the Occident. We advance morally and intellectually only when we cross these cultural lines, when we use the lens of other cultures to examine our own. It is then that we see our limitations, that we uncover the folly of or own assumptions and our prejudices. It is then that we achieve empathy, we learn and make wisdom possible.

This is why patriotism-that is, the desire to protect the power in a society by way of increasing the power of a society-is inherently belligerent. Since there can be no prizes without a society, no society without opponents, patriots must create enemies before we can require protection from them. Patriots can flourish only where boundaries are well-defined, hostile, and dangerous. The spirit of patriotism is therefore characteristically associated with the military or other modes of international conflict.

Characteristics: An ancient breed of northern Chinese origin, this all-purpose dog of China was used for hunting, herding, pulling and protection of the home. While primarily a companion today, his working origin must always be remembered when assessing true Chow type. The general outline of a fully-coated Chow. A powerful, sturdy, squarely built, upstanding dog of Arctic type, medium in size with strong muscular development and heavy bone. The body is compact, short coupled, broad and deep, the tail set high and carried closely to the back, the whole supported by four straight, strong, sound legs. Viewed from the side, the hind legs have little apparent angulation and the hock joint and metatarsals are directly beneath the hip joint. It is this structure which produces the characteristic short, stilted gait unique to the breed. The large head with broad, flat skull and short, broad and deep muzzle is proudly carried and accentuated by a ruff. Elegance and substance must be combined into a well balanced whole, never so massive as to outweigh his ability to be active, alert and agile. Clothed in a smooth or an offstanding rough double coat, the Chow is a masterpiece of beauty, dignity and naturalness, unique in his blue-black tongue, scowling expression and stilted gait.

Ken Wharfe In 1987, Ken Wharfe was appointed a personal protection officer to Diana. In charge of the Princess’s around-the-clock security at home and abroad, in public and in private, Ken Wharfe became a close friend and loyal confidant who shared her most private moments. After Diana’s death, Inspector Wharfe was honored by Her Majesty Queen Elizabeth II at Buckingham Palace and made a Member of the Victorian Order, a personal gift of the sovereign for his loyal service to her family. His book, Diana: Closely Guarded Secret, is a Sunday Times and New York Times bestseller. He is a regular contributor with the BBC, ITN, Sky News, NBC, CBS, and CNN, participating in numerous outside broadcasts and documentaries for BBC--Newsnight, Channel 4 News, Channel 5 News, News 24, and GMTV. It was a strange sensation watching her walking away by herself, with no bodyguards following at a discreet distance. What were my responsibilities here? I kept thinking. Yet I knew this area well, and not once did I feel uneasy. I had made this decision--not one of my colleagues knew. Senior officers at Scotland Yard would most certainly have boycotted the idea had I been foolish enough to give them advance notice of what the Princess and I were up to. Before Diana disappeared from sight, I called her on the radio. Her voice was bright and lively, and I knew instinctively that she was happy, and safe. I walked back to the car and drove slowly along the only road that runs adjacent to the bay, with heath land and then the sea to my left and the waters of Poole Harbour running up toward Wareham, a small market town, to my right. Within a matter of minutes, I was turning into the car park of the Bankes Arms, a fine old pub that overlooks the bay. I left the car and strolled down to the beach, where I sat on an old wall in the bright sunshine. The beach huts were locked, and there was no sign of life. To my right I could see the Old Harry Rocks--three tall pinnacles of chalk standing in the sea, all that remains, at the landward end, of a ridge that once ran due east to the Isle of Wight. Like the Princess, I, too, just wanted to carry on walking. Suddenly, my radio crackled into life: “Ken, it’s me--can you hear me?” I fumbled in the large pockets of my old jacket, grabbed the radio, and said, “Yes. How is it going?” “Ken, this is amazing, I can’t believe it,” she said, sounding truly happy. Genuinely pleased for her, I hesitated before replying, but before I could speak she called again, this time with that characteristic mischievous giggle in her voice. “You never told me about the nudist colony!” she yelled, and laughed raucously over the radio. I laughed, too--although what I actually thought was “Uh-oh!” But judging from her remarks, whatever she had seen had made her laugh. At this point, I decided to walk toward her, after a few minutes seeing her distinctive figure walking along the water’s edge toward me. Two dogs had joined her and she was throwing sticks into the sea for them to retrieve; there were no crowd barriers, no servants, no police, apart from me, and no overattentive officials. Not a single person had recognized her. For once, everything for the Princess was “normal.” During the seven years I had worked for her, this was an extraordinary moment, one I shall never forget.

MARCH 5 YOU WILL DESTROY ALL ANIMALISTIC DEMONS DO NOT FEAR when the enemy comes after you disguised in the animalistic characteristics of wild beasts and dangerous vipers. If you fight in My power and strength, you will tread on the lion and the cobra, and you will trample the great lion and the serpent. The wild boars from the forest will not be able to ravage you, nor will insects from the field be able to feed on you. I will protect you from the prowling of beast in the darkness, when lions roar for their prey and seek their food. Though the leopard lies in wait near your home to tear to pieces those who venture out, it will not do you harm, for My power in you is greater than all the power of the enemy. PSALMS 91:13; 104:2–21; JEREMIAH 5:6; LUKE 10:19 Prayer Declaration I tread upon serpents and scorpions and over all the power of the enemy, and nothing shall by any means hurt me. I tread down the wicked; they are ashes under my feet. I rebuke every spirit that creeps forth from the forest. In the name of Jesus I close the door to every demonic rat that would attempt to come into my life.

The 5-unit BMI difference between vegans and nonvegetarians indicates a substantial potential of vegetarianism to protect against obesity. Increased conformity to vegetarian diets protected against risk of type 2 diabetes after lifestyle characteristics and BMI were taken into account. Pesco- and semi-vegetarian diets afforded intermediate protection.

But they will not be, primarily because the most salient characteristic of the victim-prone person is the conviction that he or she is watched over and protected by the Sun, the Moon, the Wind Goddess, and St. Christopher; and, in short, that it could never happen to him or to her.

Leadership without the above characteristics is not Christlike leadership no matter what a word master says. Christ has shown us the way; he has exemplified such leadership in the flesh for us so we do not have to be seduced. We are complicit with ungodliness when we turn a blind eye, support and protect existing perversions, or are compliant with narcissistic leadership in the name of success or anything else. Such leadership is described by Jesus in John 17:19: “For their sakes I sanctify Myself, that they themselves also may be sanctified in truth.” In other words, “I am made holy; I am obedient to God so that the sheep that follow me may also come to bear his likeness.

self-sabotaging trait, hinging everything that happens to them on a specific characteristic: the thing they learned to do to protect themselves and can’t let go of, even when it stops serving them.

Incompetent communities operate from a scarcity mentality. Particularly in the post 9/11 age, ours is a culture marinated in fear, anxiety, distrust, anger, and suspicion. This atmosphere is perfectly suited to turn extremely inward. To focus tightly on self-protection. Neighborhoods that lack the local and personal integration, concern, and inter-dependency characteristic of a neighboring mindset breed a scarcity mentality add time when we need a mutually beneficial mentality.

Which of that person’s traits is causing you to react? What quality or need is the person reflecting back to you? Why are you responding negatively to it? As you mull over this trait, think about its positive qualities—the innate beauty, gift, or ability that lies underneath the negative appearance. Most likely, this person is merely misusing this attribute, but it also may be that you haven’t claimed the true goodness of this trait within yourself. If you are willing to do so, allow the image in the mirror to transform into your own. See the new you, who now has the formerly missing or unclaimed characteristic. Now picture and sense yourself using it. Finally, thank the person who revealed it to you and promise that you will employ the quality in an ethical and healthy way, no matter how the other person chooses to embrace and express this trait. Then you can release this person to his or her higher path.

We often confuse characteristics associated with strength or wisdom, such as charm, charisma, and confidence (what I have often termed “the deadly three Cs” of narcissism) with other good qualities, such as protection, leadership, and “visionary-ness.” It is easy to fall under their sway, because we are told that the three Cs are signs of strength and success.

For yes, being a woman, even one with a penis and for the purposes of drama, really made me feel that women have been coerced into a way of presenting themselves that is basically a form of bondage. Their shoes, their skirts, even their nails seem designed to stop them from being able to escape whilst at the same time drawing attention to their sexual and secondary sexual characteristics. And I think that has happened so that men feel they can ogle them and protect them in equal measure. Just saying. I was feeling especially vulnerable, for a multitude of reasons, you see. That

The following day, Netanyahu and I sat down for a meeting at the White House. Downplaying the growing tension, I accepted the fiction that the permit announcement had been just a misunderstanding, and our discussions ran well over the allotted time. Because I had another commitment and Netanyahu still had a few items he wanted to cover, I suggested we pause and resume the conversation in an hour, arranging in the meantime for his delegation to regroup in the Roosevelt Room. He said he was happy to wait, and after that second session, we ended the evening on cordial terms, having met for more than two hours total. The next day, however, Rahm stormed into the office, saying there were media reports that I’d deliberately snubbed Netanyahu by keeping him waiting, leading to accusations that I had allowed a case of personal pique to damage the vital U.S.-Israel relationship. That was a rare instance when I outcursed Rahm. Looking back, I sometimes ponder the age-old question of how much difference the particular characteristics of individual leaders make in the sweep of history—whether those of us who rise to power are mere conduits for the deep, relentless currents of the times or whether we’re at least partly the authors of what’s to come. I wonder whether our insecurities and our hopes, our childhood traumas or memories of unexpected kindness carry as much force as any technological shift or socioeconomic trend. I wonder whether a President Hillary Clinton or President John McCain might have elicited more trust from the two sides; whether things might have played out differently if someone other than Netanyahu had occupied the prime minister’s seat or if Abbas had been a younger man, more intent on making his mark than protecting himself from criticism.