Providing Good Service Quotes

How people themselves perceive what they are doing is not a question that interests me. I mean, there are very few people who are going to look into the mirror and say, 'That person I see is a savage monster'; instead, they make up some construction that justifies what they do. If you ask the CEO of some major corporation what he does he will say, in all honesty, that he is slaving 20 hours a day to provide his customers with the best goods or services he can and creating the best possible working conditions for his employees. But then you take a look at what the corporation does, the effect of its legal structure, the vast inequalities in pay and conditions, and you see the reality is something far different.

Here is my creed: I believe in one God, the Creator of the universe. That he governs it by his providence. That he ought to be worshipped. That the most acceptable service we render to him is in doing good to his other children. That the soul of man is immortal, and will be treated with justice in another life respecting its conduct in this. These I take to be the fundamental points in all sound religion. --Benjamin Franklin

In every age there are plenty of people around to remind you what you cannot possibly do. Thank goodness, for these naysayers provide a priceless service: They spur...us to achieve great things.

Profit is good. Profit motivates businesses to be: (a) efficient - to do more with less, to consume fewer resources, to reduce and reuse waste. (b) productive - to allow for bigger profit margins. (c) Valuable - income, and therefore profit is only possible when we add value to our customers lives. When the value of our product or service is worth more to them than what it cost us to provide it, we profit.

We stand at the crossroads, each minute, each hour, each day, making choices. We choose the thoughts we allow ourselves to think, the passions we allow ourselves to feel, and the actions we allow ourselves to perform. Each choice is made in the context of whatever value system we have selected to govern our lives. In selecting that value system, we are, in a very real way, making the most important choice we will ever make. Those who believe there is one God who made all things and who governs the world by this providence will make many choices different from those who do not. Those who hold in reverence that being who gave them life and worship Him through adoration, prayer, and thanksgiving will make choices different from those who do not. Those who believe that mankind are all of a family and that the most acceptable service of God is doing good to man will make many choices different from those who do not. Those who believe in a future state in which all that is wrong here will be made right will make many choices different from those who do not. Those who subscribe to the morals of Jesus will make many choices different from those who do not. Since the foundation of all happiness is thinking rightly, and since correct action is dependent on correct opinion, we cannot be too careful in choosing the value system we allow to govern our thoughts and actions. And to know that God governs in the affairs of men, that He hears and answers prayers, and that He is a rewarder of them that diligently seek Him, is, indeed, a powerful regulator of human conduct.

... the Existence of Deity, that he made the World, and govern'd it by his Providence; that the most acceptable Service of God was the doing Good to Man; that our Souls are immortal; and that all Crime will be punished and Virtue rewarded either here or hereafter...

Here is my Creed. I believe in one God, Creator of the Universe. That he governs the World by his Providence. That he ought to be worshiped. That the most acceptable Service we can render him, is doing good to his other Children. That the Soul of Man is immortal, and will be treated with Justice in another life, respect[ing] its Conduct in this. These I take to be fundamental Principles of all sound Religion, and I regard them as you do, in whatever Sect I meet them.

Profit is good. Profit compells people to be: (a) efficient - to do more with less, to consume fewer resources, to reduce and reuse waste. (b) productive - to allow for bigger profit margins. (c) Valuable - income, and therefore profit is only possible when we add value to our customers lives. When the value of our product or service is worth more to them than what it cost us to provide it, we profit. And there’s no scarcity of possible profits. Every business should be profiting. When every business is profiting, that’s a lot of increased value going around.

For it is, in practice, simply not possible to adopt such a critical attitude towards an employer and at the same time provide good service.

In the twentieth century per capita GDP was perhaps the supreme yardstick for evaluating national success. From this perspective, Singapore, each of whose citizens produces on average $56,000 worth of goods and services a year, is a more successful country than Costa Rica, whose citizens produce only $14,000 a year. But nowadays thinkers, politicians and even economists are calling to supplement or even replace GDP with GDH – gross domestic happiness. After all, what do people want? They don’t want to produce. They want to be happy. Production is important because it provides the material basis for happiness. But it is only the means, not the end. In one survey after another Costa Ricans report far higher levels of life satisfaction than Singaporeans. Would you rather be a highly productive but dissatisfied Singaporean, or a less productive but satisfied Costa Rican?

Okay, just so we're clear," Piper said, "I'll show you where Jason and I entered the maze, but I'm not doing the stereotypical Native American tracker thing. I don't know tracking. I'm not your guide." We all readily agreed, as one does when delivered an ultimatum by a friend with strong opinions and poison darts. "Also," she continued, "if any of you find the need for spiritual guidance on this quest, I am not here to provide that service. I'm not going to dispense bits of ancient Cherokee wisdom." "Very well," I aid. "Though as a former prophecy god, I enjoy bits of spiritual wisdom." "Then you'll have to ask the satyr," Piper said. Grover cleared his throat. "Um, recycling is good karma?" "There you go," Piper said.

When I heard this story, I made the only good decision I had made for months: I enrolled in the university counseling service. I was assigned to a sprightly middle-aged woman with tight curls and sharp eyes, who rarely spoke in our sessions, preferring to let me talk it out, which I did, week after week, month after month. The counseling did nothing at first—I can’t think of a single session I would describe as “helpful”—but their collective power over time was undeniable. I didn’t understand it then, and I don’t understand it now, but there was something nourishing in setting aside that time each week, in the act of admitting that I needed something I could not provide for myself.

People buy perceived value. It’s not just about having a good product or service, it’s also about making sure your potential customers perceive the value your product or service can provide them. And you do this by communicating its value effectively.

With the managed care movement of the 1980s and 1990s, insurance companies cut costs and reduced what services they’d pay for. They required that patients give up their longtime physicians for those on a list of approved providers. They negotiated lower fees with doctors. To make up the difference, primary care docs had to fit more patients into a day. (A Newsweek story claimed that to do a good job a primary care doctor ought to have a roster of eighteen hundred patients. The average load today is twenty-three hundred, with some seeing up to three thousand.)

Talk about how various people have been “winners” in “the lottery of life” or have things that others don’t have just because they “happen to have money” is part of the delegitimizing of property as a prelude to seizing it. Luck certainly plays a very large role in all our lives. But we need to be very clear about what that role is. Very few people just “happen” to have money. Typically, they have it because their fellow human beings have voluntarily paid them for providing some goods or services, which are valued more than the money that is paid for them. It is not a zero-sum game. Both sides are better off because of it—and the whole society is better off when such transactions take place freely among free and independent people. Who can better decide the value of the goods and services that someone has produced than the people who actually use those goods and services—and pay for them with their own hard-earned money? Luck may well have played a role in enabling some people to provide valuable goods and services. Others might have been able to do the same if they had been raised by better parents, taught in better schools or chanced upon someone who pointed them in the right direction. But you are not going to change that by confiscating the fruits of productivity. All you are likely to do is reduce that productivity and undermine the virtues and attitudes that create prosperity and make a free society possible.

When it first emerged, Twitter was widely derided as a frivolous distraction that was mostly good for telling your friends what you had for breakfast. Now it is being used to organize and share news about the Iranian political protests, to provide customer support for large corporations, to share interesting news items, and a thousand other applications that did not occur to the founders when they dreamed up the service in 2006. This is not just a case of cultural exaptation: people finding a new use for a tool designed to do something else. In Twitter's case, the users have been redesigning the tool itself. The convention of replying to another user with the @ symbol was spontaneously invented by the Twitter user base. Early Twitter users ported over a convention from the IRC messaging platform and began grouping a topic or event by the "hash-tag" as in "#30Rock" or "inauguration." The ability to search a live stream of tweets - which is likely to prove crucial to Twitter's ultimate business model, thanks to its advertising potential - was developed by another start-up altogether. Thanks to these innovations, following a live feed of tweets about an event - political debates or Lost episodes - has become a central part of the Twitter experience. But for the first year of Twitter's existence, that mode of interaction would have been technically impossible using Twitter. It's like inventing a toaster oven and then looking around a year later and discovering that all your customers have, on their own, figured out a way to turn it into a microwave.

That there is one God, who made all things. “That he governs the world by his providence. “That he ought to be worshiped by adoration, prayer, and thanksgiving. “But that the most acceptable service of God is doing good to man. “That the soul is immortal. “And that God will certainly reward virtue and punish vice, either here or hereafter.

What is the use of beauty in woman? Provided a woman is physically well made and capable of bearing children, she will always be good enough in the opinion of economists. What is the use of music? -- of painting? Who would be fool enough nowadays to prefer Mozart to Carrel, Michael Angelo to the inventor of white mustard? There is nothing really beautiful save what is of no possible use. Everything useful is ugly, for it expresses a need, and man's needs are low and disgusting, like his own poor, wretched nature. The most useful place in a house is the water-closet. For my part, saving these gentry's presence, I am of those to whom superfluities are necessaries, and I am fond of things and people in inverse ratio to the service they render me. I prefer a Chinese vase with its mandarins and dragons, which is perfectly useless to me, to a utensil which I do use, and the particular talent of mine which I set most store by is that which enables me not to guess logogriphs and charades. I would very willingly renounce my rights as a Frenchman and a citizen for the sight of an undoubted painting by Raphael, or of a beautiful nude woman, -- Princess Borghese, for instance, when she posed for Canova, or Julia Grisi when she is entering her bath. I would most willingly consent to the return of that cannibal, Charles X., if he brought me, from his residence in Bohemia, a case of Tokai or Johannisberg; and the electoral laws would be quite liberal enough, to my mind, were some of our streets broader and some other things less broad. Though I am not a dilettante, I prefer the sound of a poor fiddle and tambourines to that of the Speaker's bell. I would sell my breeches for a ring, and my bread for jam. The occupation which best befits civilized man seems to me to be idleness or analytically smoking a pipe or cigar. I think highly of those who play skittles, and also of those who write verse. You may perceive that my principles are not utilitarian, and that I shall never be the editor of a virtuous paper, unless I am converted, which would be very comical. Instead of founding a Monthyon prize for the reward of virtue, I would rather bestow -- like Sardanapalus, that great, misunderstood philosopher -- a large reward to him who should invent a new pleasure; for to me enjoyment seems to be the end of life and the only useful thing on this earth. God willed it to be so, for he created women, perfumes, light, lovely flowers, good wine, spirited horses, lapdogs, and Angora cats; for He did not say to his angels, 'Be virtuous,' but, 'Love,' and gave us lips more sensitive than the rest of the skin that we might kiss women, eyes looking upward that we might behold the light, a subtile sense of smell that we might breathe in the soul of the flowers, muscular limbs that we might press the flanks of stallions and fly swift as thought without railway or steam-kettle, delicate hands that we might stroke the long heads of greyhounds, the velvety fur of cats, and the polished shoulder of not very virtuous creatures, and, finally, granted to us alone the triple and glorious privilege of drinking without being thirsty, striking fire, and making love in all seasons, whereby we are very much more distinguished from brutes than by the custom of reading newspapers and framing constitutions.

In plain words, pricing this way means you are providing a service at just above what it costs for you to stay above water. We are not trying to stay barely above water. We are trying to make egregious amounts of money that will have your relatives asking if what you are doing is legal. Again, we are not trying to get the most customers. We are trying to make the most money.

And so, most great ideas first take shape in a partial, incomplete form. They have the seeds of something profound, but they lack a key element that can turn the hunch into something truly powerful. And more often than not, that missing element is somewhere else, living as another hunch in another person’s head. Liquid networks create an environment where those partial ideas can connect; they provide a kind of dating service for promising hunches. They make it easier to disseminate good ideas, of course, but they also do something more sublime: they help complete ideas.

fewer still in America continue to believe in what was once thought of as a ‘public service mission’: the duty to provide certain sorts of goods and services just because they are in the public interest.

It was Joseph Overton, an American lawyer, who first explained the mechanisms of uppercase Politics in the 1990s. He began with a simple question: Why is it that so many good ideas don’t get taken seriously? Overton realized that politicians, provided they want to be reelected, can’t permit themselves viewpoints that are seen as too extreme. In order to hold power, they have to keep their ideas within the margins of what’s acceptable. This window of acceptability is populated by schemes that are rubber-stamped by the experts, tallied up by statistics services, and have good odds of making it into the law books.

..I began speaking.. First, I took issue with the media's characterization of the post-Katrina New Orleans as resembling the third world as its poor citizens clamored for a way out. I suggested that my experience in New Orleans working with the city's poorest people in the years before the storm had reflected the reality of third-world conditions in New Orleans, and that Katrina had not turned New Orleans into a third-world city but had only revealed it to the world as such. I explained that my work, running Reprieve, a charity that brought lawyers and volunteers to the Deep South from abroad to work on death penalty issues, had made it clear to me that much of the world had perceived this third-world reality, even if it was unnoticed by our own citizens. To try answer Ryan's question, I attempted to use my own experience to explain that for many people in New Orleans, and in poor communities across the country, the government was merely an antagonist, a terrible landlord, a jailer, and a prosecutor. As a lawyer assigned to indigent people under sentence of death and paid with tax dollars, I explained the difficulty of working with clients who stand to be executed and who are provided my services by the state, not because they deserve them, but because the Constitution requires that certain appeals to be filed before these people can be killed. The state is providing my clients with my assistance, maybe the first real assistance they have ever received from the state, so that the state can kill them. I explained my view that the country had grown complacent before Hurricane Katrina, believing that the civil rights struggle had been fought and won, as though having a national holiday for Martin Luther King, or an annual march by politicians over the bridge in Selma, Alabama, or a prosecution - forty years too late - of Edgar Ray Killen for the murder of civil rights workers in Philadelphia, Mississippi, were any more than gestures. Even though President Bush celebrates his birthday, wouldn't Dr. King cry if he could see how little things have changed since his death? If politicians or journalists went to Selma any other day of the year, they would see that it is a crumbling city suffering from all of the woes of the era before civil rights were won as well as new woes that have come about since. And does anyone really think that the Mississippi criminal justice system could possibly be a vessel of social change when it incarcerates a greater percentage of its population than almost any place in the world, other than Louisiana and Texas, and then compels these prisoners, most of whom are black, to work prison farms that their ancestors worked as chattel of other men? ... I hoped, out loud, that the post-Katrina experience could be a similar moment [to the Triangle Shirtwaist factory fiasco], in which the American people could act like the children in the story and declare that the emperor has no clothes, and hasn't for a long time. That, in light of Katrina, we could be visionary and bold about what people deserve. We could say straight out that there are people in this country who are racist, that minorities are still not getting a fair shake, and that Republican policies heartlessly disregard the needs of individual citizens and betray the common good. As I stood there, exhausted, in front of the thinning audience of New Yorkers, it seemed possible that New Orleans's destruction and the suffering of its citizens hadn't been in vain.

I never doubted, for instance, the existence of the Deity; that he made the world, and governed it by his providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter. These I esteemed the essentials of every religion; and, being to be found in all the religions we had in our country, I respected them all, though with different degrees of respect, as I found them more or less mixed with other articles, which, without any tendency to inspire, promote, or confirm morality, served principally to divide us, and make us unfriendly to one another.

If a woman can by careful selection of a father, and nourishment of herself produce a citizen with efficient senses, sound organs and a good digestion, she should clearly be secured a sufficient reward for that natural service to make her willing to undertake and repeat it. Whether she be financed in the undertaking by herself, or by the father, of by a speculative capitalist, or by a new department of , say, the Royal Dublin Society, or (as at present) by the War Office maintaining her ‘on the strength’ and authority under a by-law directing that women may under certain circumstances have a year’s leave of absence on full salary, or by the central government, does not matter provided the results be satisfactory.

If you will only consider, you will remember many a person of whom the world never heard and will never hear, whose years have been as full of generosity, loyalty to duty, faith in God, fidelity to every day's work, as those of Franklin or Garfield, Lincoln or Emerson. They, also, have put their hands to the plough and have not looked back. Having made up their minds to what ought to be done, they did not hesitate, did not procrastinate, did not worry or grow anxious, but faithfully performed the duty of the hour. They had faith in Providence, and so did with their might what their hands found to do. They gave, and it was given to them again, "full measure, pressed down and running over." They did good, hoping for nothing again, and the reward came in lives full of content; in cheerfulness, peace, and satisfaction.

never doubted, for instance, the existence of the Deity; that he made the world, and governed it by his Providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter.

I believe in one God, creator of the universe. That he governs it by his Providence. That he ought to be worshiped. That the most acceptable service we can render to him is doing good to his other children. That the soul of man is immortal, and will be treated with justice in another life respecting its conduct in this. These I take to be the fundamental principles of all sound religion, and I regard them as you do, in whatever sect I meet with them. As to Jesus of Nazareth…I think the system of morals and his religion as he left them to us, the best the world ever saw, or is likely to see; but I apprehend it has received various corrupting changes, and I have…some doubts as to his divinity; though it is a question I do not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an opportunity of knowing the truth with less trouble.

Shelton pushed Ben lightly. “Remember when you couldn’t flare without losing your temper? So Hi kicked you from behind to get you mad, and you threw him in the ocean?” Ben snorted. “He deserved it.” “I was providing a service,” Hi protested. “I recall Tory once trying to eat a mouse.” I pinched my nose. “Ugh, don’t remind me.” Ella giggled. “One time Cole lost his flare while carrying a boulder. It pinned his leg for an hour.” Then everyone had a story. Our funeral became a wake. The mood lifted as we swapped flare stories. It was cathartic. A way to say good-bye. I caught Ben smiling at me. “I remember when Tory sniffed that mound of bird crap in the old lighthouse. I thought she’d vomit on the spot.” Chance laughed. “I knew she was too clever. Always with a trick up her sleeve.” The boys glanced at each other. Their smiles faded. Something passed between them. Abruptly, both looked at me. I could see a question in their eyes. A resolve to see something through. They talked. Oh God, they talked about me. They’re going to make me choose. In a flash of dread, I realized I could delay this no longer. With another jolt, I realized I didn’t need to. There was no point putting it off. There was also no decision to make. My eyes met a dark, intense pair staring back earnestly. Longingly. Fearfully. I smiled. Even as my heart pounded. Before anyone spoke, I stepped forward, legs shaking so badly I worried I might fall. But my second foot successfully followed the first. I walked over to Ben’s side. Slipped my hand inside his. Squeezed for dear life. Ben’s eyes widened. He gasped quietly, his chest rising and falling. I met his startled gaze. Smiled through my blushes. A goofy smile split Ben’s face, one I’d never seen before. His fingers crushed mine. No decision to make. Tearing my eyes from Ben, I looked at Chance, found him watching me with a glum expression. Then he sighed, a wry smile twisting his lips. Chance nodded slightly. Not one word spoken. Volumes exchanged. The silence stretched, like a living breathing force. Finally, Hi cleared his throat. “Um.” My face burned scarlet as I remembered our audience. Ella was gaping at me, a delighted grin on her face. Shelton looked like he might turn and run. Hi was rubbing the back of his neck, his face twisted in an uncomfortable grimace. Still no one said a word. This was the most painful moment of my life. “So . . .” Hi drummed his thighs, eyes fixed to the pavement. “Right. A lot just happened there. Weirdly without anyone talking, but, um, yeah.

That there is one God, who made all things. “That he governs the world by his providence. “That he ought to be worshiped by adoration, prayer, and thanksgiving. “But that the most acceptable service of God is doing good to man. “That the soul is immortal. “And that God will certainly reward virtue and punish vice either here or hereafter.

What unites conservatives and modernizers and young and old, is a hunger not for freedom but for justice; for genuine rule of law, not rule by royal whim. They want a government that is a transparent and accountable, one that provides standards services such as are available in far less wealthy societies: good education, job, affordable housing , and decent health care.

It is the responsibility of all of us to invest time and effort in uncovering our biases and in verifying our sources of information. As noted in earlier chapters, we cannot investigate everything ourselves. But precisely because of that, we need at least to investigate carefully our favourite sources of information – be they a newspaper, a website, a TV network or a person. In Chapter 20 we will explore in far greater depth how to avoid brainwashing and how to distinguish reality from fiction. Here I would like to offer two simple rules of thumb. First, if you want reliable information – pay good money for it. If you get your news for free, you might well be the product. Suppose a shady billionaire offered you the following deal: ‘I will pay you $30 a month, and in exchange, you will allow me to brainwash you for an hour every day, installing in your mind whichever political and commercial biases I want.’ Would you take the deal? Few sane people would. So the shady billionaire offers a slightly different deal: ‘You will allow me to brainwash you for one hour every day, and in exchange, I will not charge you anything for this service. The second rule of thumb is that if some issue seems exceptionally important to you, make the effort to read the relevant scientific literature. And by scientific literature I mean peer-reviewed articles, books published by well-known academic publishers, and the writings of professors from reputable institutions. Science obviously has its limitations, and it has got many things wrong in the past. Nevertheless, the scientific community has been our most reliable source of knowledge for centuries. If you think that the scientific community is wrong about something, that’s certainly possible, but at least know the scientific theories you are rejecting, and provide some empirical evidence to support your claim.

Recently China’s economy reached US$23.12 trillion in gross domestic product (the total value of goods produced and services provided in one country in a year). As the Chinese economy continues to rebalance from investment and manufacturing to consumption and services, bankers and officials around the world will be monitoring China for a soft or hard landing from 30 years of explosive growth.

Local Girl Missing, Feared Dead. Beneath it was a photo of me-my most recent school photo. “Oh, no.” My heart filling with dread, I took the paper from Mr. Smith’s hands. “Couldn’t they have found a better picture?” Mr. Smith looked at me sharply. “Miss Oliviera,” he said, his gray eyebrows lowered. “I realize it’s all the rage with you young people today to toss off flippant one-liners so you can get your own reality television shows. But I highly doubt MTV will be coming down to Isla Huesos to film you in the Underworld. So that can’t be all you have to say about this.” He was right, of course. Though I couldn’t say what I really wanted to, because John was in the room, and I didn’t want to make him feel worse than he already did. But what I wanted to do was burst into tears. “Is that about Pierce?” John looked uneasy. Outside, thunder rumbled again. This time, it sounded even closer than before. “Yes, of course, it is, John,” Mr. Smith said. There was something strange about his voice. He sounded almost as if he were mad at John. Only why would he be? John had done the right thing. He’d explained about the Furies. “What did you expect? Have you gotten to the part about the reward your father is offering for information leading to your safe return, Miss Oliviera?” My gaze flicked down the page. I wanted to throw up. “One million dollars?” My dad’s company, one of the largest providers in the world of products and services to the oil, gas, and military industries, was valued at several hundred times that. “That cheapskate.” This was all so very, very bad. “One million dollars is a lot of money to most people.” Mr. Smith said, with a strong emphasis on most people. He still had that odd note in his voice. “Though I recognize that money may mean little to a resident of the Underworld. So I’d caution you to use judiciousness, wherever it is that you’re going, as there are many people on this island who’ll be more than willing to turn you in for only a small portion of that reward money. I don’t suppose I might ask where you’re going? Or suggest that you pay a call on your mother, who is beside herself with worry?” “That’s a good idea,” I said. Why hadn’t I thought of it? I felt much better already. I could straighten out this whole thing with a single conversation. “I should call my mom-“ Both Mr. Smith’s cry of alarm and the fact that John grabbed me by the wrist as I was reaching into my book bag for my cell phone stopped me from making calls of any sort. “You can’t use you phone,” Mr. Smith said. “The police-and your father-are surely waiting for you to do just that. They’ll triangulate on the signal from the closest cell tower, and find you.” When I stared at him for his use of the word triangulate, Mr. Smith shook his head and said, “My partner, Patrick, is obsessed with Law & Order reruns.

How could anyone believe that a political system could provide all of the goods and services a people needed without cost? A daily gratification that would eliminate greed, selfishness, miserliness, and infidelity. A place where man could become noble, strong, and courageous. Crime, violence, and social ills would vanish. It’s absurd. The experiment called the Soviet Union only proved that none of that is possible.

A good family farm produces more, in net terms, than the farm family consumes. The good farmer has secured enough land to grow crops and support his or her livestock. The extra production beyond the farm family’s own consumption can be sold and traded for other goods and services—TVs, clothes, books. Some countries are like good family farms, with more bio-capacity than what it takes, in net terms, to provide for their inhabitants. Compare this with a weekend hobby farm, with honeybees, a rabbit, and an apple tree, where most resources have to be bought from elsewhere. Presently 80% of the world population lives in countries that are like hobby farms. They consume more, in net terms, than what the ecosystems of their country can regenerate. The rest is imported or derives from unsustainable overuse of local fields and forests.

When ranked by the size of their labor force, in 1960 11 out of America’s 15 largest companies (led by GM, Ford, GE, and United States Steel) were producers of goods employing more than 2.1 million workers; by 2010 just two makers of goods, HP and GE, employing about 600,000 people, were among the top 15, and the group is now dominated by retailers and service-providing firms (Walmart, UPS, McDonald’s, Yum, Target).

This is not a story which denies trans identities; nor that argues trans people deserve to lead anything other than happy lives, free of harassment, with access to good healthcare. This is a story about the underlying safety of an NHS service, the adequacy of the care it provides and its use of poorly evidenced treatments on some of the most vulnerable young people in society. And how so many people sat back, watched, and did nothing.

The shareholders who own the businesses in this book have other, nonfinancial priorities in addition to their financial objectives. Not that they don’t want to earn a good return on their investment, but it’s not their only goal, or even necessarily their paramount goal. They’re also interested in being great at what they do, creating a great place to work, providing great service to customers, having great relationships with their suppliers, making great contributions to the communities they live and work in, and finding great ways to lead their lives. They’ve learned, moreover, that to excel in all those things, they have to keep ownership and control inside the company and, in many cases, place significant limits on how much and how fast they grow. The wealth they’ve created, though substantial, has been a byproduct of success in these other areas. I call them small giants.

If you do a few good deeds and then say, that's it, I've completed my daily quota of good deeds, then that's not goodness, but a mockery of goodness. When a river flows does it ever count the villages it passes by and then say that's it, I have completed my daily quota of providing people water - it doesn't, it simply keeps flowing, without keeping count of how many people are blessed by its water. Be like the river my friend and do good without keeping count.

According to the prevailing notion, to be free means to be free to satisfy one’s preferences. Preferences themselves are beyond rational scrutiny; they express the authentic core of a self whose freedom is realized when there are no encumbrances to its preference-satisfying behavior. Reason is in the service of this freedom, in a purely instrumental way; it is a person’s capacity to calculate the best means to satisfy his ends. About the ends themselves we are to maintain a principled silence, out of respect for the autonomy of the individual. To do otherwise would be to risk lapsing into paternalism. Thus does liberal agnosticism about the human good line up with the market ideal of “choice.” We invoke the latter as a content-free meta-good that bathes every actual choice made in the softly egalitarian, flattering light of autonomy. This mutually reinforcing set of posits about freedom and rationality provides the basic framework for the discipline of economics, and for “liberal theory” in departments of political science. It is all wonderfully consistent, even beautiful. But in surveying contemporary life, it is hard not to notice that this catechism doesn’t describe our situation very well. Especially the bit about our preferences expressing a welling-up of the authentic self. Those preferences have become the object of social engineering, conducted not by government bureaucrats but by mind-bogglingly wealthy corporations armed with big data. To continue to insist that preferences express the sovereign self and are for that reason sacred—unavailable for rational scrutiny—is to put one’s head in the sand. The resolutely individualistic understanding of freedom and rationality we have inherited from the liberal tradition disarms the critical faculties we need most in order to grapple with the large-scale societal pressures we now face.

So identified has the State become in the public mind with the provision of these services that an attack on State financing appears to many people as an attack on the service itself. Thus if one maintains that the State should not supply court services, and that private enterprise on the market could supply such service more efficiently as well as more morally, people tend to think of this as denying the importance of courts themselves. The libertarian who wants to replace government by private enterprises in the above areas is thus treated in the same way as he would be if the government had, for various reasons, been supplying shoes as a tax-financed monopoly from time immemorial. If the government and only the government had had a monopoly of the shoe manufacturing and retailing business, how would most of the public treat the libertarian who now came along to advocate that the government get out of the shoe business and throw it open to private enterprise? He would undoubtedly be treated as follows: people would cry, “How could you? You are opposed to the public, and to poor people, wearing shoes! And who would supply shoes to the public if the government got out of the business? Tell us that! Be constructive! It’s easy to be negative and smart-alecky about government; but tell us who would supply shoes? Which people? How many shoe stores would be available in each city and town? How would the shoe firms be capitalized? How many brands would there be? What material would they use? What lasts? What would be the pricing arrangements for shoes? Wouldn’t regulation of the shoe industry be needed to see to it that the product is sound? And who would supply the poor with shoes? Suppose a poor person didn’t have the money to buy a pair?” These questions, ridiculous as they seem to be and are with regard to the shoe business, are just as absurd when applied to the libertarian who advocates a free market in fire, police, postal service, or any other government operation. The point is that the advocate of a free market in anything cannot provide a “constructive” blueprint of such a market in advance. The essence and the glory of the free market is that individual firms and businesses, competing on the market, provide an ever-changing orchestration of efficient and progressive goods and services: continually improving products and markets, advancing technology, cutting costs, and meeting changing consumer demands as swiftly and as efficiently as possible.

ONE OF THE main differences between standard and behavioral economics involves this concept of “free lunches.” According to the assumptions of standard economics, all human decisions are rational and informed, motivated by an accurate concept of the worth of all goods and services and the amount of happiness (utility) all decisions are likely to produce. Under this set of assumptions, everyone in the marketplace is trying to maximize profit and striving to optimize his experiences. As a consequence, economic theory asserts that there are no free lunches—if there were any, someone would have already found them and extracted all their value. Behavioral economists, on the other hand, believe that people are susceptible to irrelevant influences from their immediate environment (which we call context effects), irrelevant emotions, shortsightedness, and other forms of irrationality (see any chapter in this book or any research paper in behavioral economics for more examples). What good news can accompany this realization? The good news is that these mistakes also provide opportunities for improvement. If we all make systematic mistakes in our decisions, then why not develop new strategies, tools, and methods to help us make better decisions and improve our overall well-being? That’s exactly the meaning of free lunches from the perspective of behavioral economics—the idea that there are tools, methods, and policies that can help all of us make better decisions and as a consequence achieve what we desire.

But that wasn’t the end of the Doral story, not by a long shot. The painting contractor eventually walked off the job, no doubt in frustration at not being paid in a timely fashion. Scores of small contractors have had to sue Trump over the years to try to get justice against a billionaire who has absolutely no compunction about screwing the little guy. I know because I was often the one tasked with doing such lowlife things to innocent and honest business people providing goods and services to the Trump Organization.

Whether this propensity be one of those original principles in human nature of which no further account can be given; or whether, as seems more probable, it be the necessary consequence of the faculties of reason and speech, it belongs not to our present subject to inquire. It is common to all men, and to be found in no other race of animals, which seem to know neither this nor any other species of contracts. Two greyhounds, in running down the same hare, have sometimes the appearance of acting in some sort of concert. Each turns her towards his companion, or endeavours to intercept her when his companion turns her towards himself. This, however, is not the effect of any contract, but of the accidental concurrence of their passions in the same object at that particular time. Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog. Nobody ever saw one animal by its gestures and natural cries signify to another, this is mine, that yours; I am willing to give this for that. When an animal wants to obtain something either of a man or of another animal, it has no other means of persuasion but to gain the favour of those whose service it requires. A puppy fawns upon its dam, and a spaniel endeavours by a thousand attractions to engage the attention of its master who is at dinner, when it wants to be fed by him. Man sometimes uses the same arts with his brethren, and when he has no other means of engaging them to act according to his inclinations, endeavours by every servile and fawning attention to obtain their good will. He has not time, however, to do this upon every occasion. In civilised society he stands at all times in need of the cooperation and assistance of great multitudes, while his whole life is scarce sufficient to gain the friendship of a few persons. In almost every other race of animals each individual, when it is grown up to maturity, is entirely independent, and in its natural state has occasion for the assistance of no other living creature. But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and show them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of. It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow-citizens. Even a beggar does not depend upon it entirely. The charity of well-disposed people, indeed, supplies him with the whole fund of his subsistence. But though this principle ultimately provides him with all the necessaries of life which he has occasion for, it neither does nor can provide him with them as he has occasion for them. The greater part of his occasional wants are supplied in the same manner as those of other people, by treaty, by barter, and by purchase. With the money which one man gives him he purchases food. The old clothes which another bestows upon him he exchanges for other old clothes which suit him better, or for lodging, or for food, or for money, with which he can buy either food, clothes, or lodging, as he has occasion.

It became a commonplace to say, as we do today, that a market economy depends on people pursuing their own self-interest. But self-interest to a student of civil society such as Adam Smith did not mean avarice or greed. Those were the typical antisocial attitudes of a more primitive state of economy and society, in which the fear of material scarcity is genuine and real. Instead, self-interest in a civilized or “polite” society involves the rational desire to provide goods and services at a profit to an equally self-interested consumer

Instead of waiting around for church to assemble a perfect group dynamic of People Who Can Meet on Tuesdays, maybe just invite some folks over. A shared table is the supreme expression of hospitality in every culture on earth. When your worn-out kitchen table hosts good people and good conversation, when it provides a safe place to break bread and share wine, your house becomes a sanctuary, holy as a cathedral. I’ve left a friend’s table as sanctified and renewed as any church service. If you have a porch, then you have an altar to gather around.

Privatization, of course, is based on yet another myth: that government-run programs must be inefficient, and privatization accordingly must be better. In fact, as we noted in chapter 6, the transaction costs of Social Security and Medicare are much, much lower than those of private-sector firms providing comparable services. This should not come as a surprise. The objective of the private sector is to make profits—for private companies, transactions costs are a good thing; the difference between what they take in and what they pay out is what they want to maximize.31

We decided to attend to our community instead of asking our community to attend the church.” His staff started showing up at local community events such as sports contests and town hall meetings. They entered a float in the local Christmas parade. They rented a football field and inaugurated a Free Movie Night on summer Fridays, complete with popcorn machines and a giant screen. They opened a burger joint, which soon became a hangout for local youth; it gives free meals to those who can’t afford to pay. When they found out how difficult it was for immigrants to get a driver’s license, they formed a drivers school and set their fees at half the going rate. My own church in Colorado started a ministry called Hands of the Carpenter, recruiting volunteers to do painting, carpentry, and house repairs for widows and single mothers. Soon they learned of another need and opened Hands Automotive to offer free oil changes, inspections, and car washes to the same constituency. They fund the work by charging normal rates to those who can afford it. I heard from a church in Minneapolis that monitors parking meters. Volunteers patrol the streets, add money to the meters with expired time, and put cards on the windshields that read, “Your meter looked hungry so we fed it. If we can help you in any other way, please give us a call.” In Cincinnati, college students sign up every Christmas to wrap presents at a local mall — ​no charge. “People just could not understand why I would want to wrap their presents,” one wrote me. “I tell them, ‘We just want to show God’s love in a practical way.’ ” In one of the boldest ventures in creative grace, a pastor started a community called Miracle Village in which half the residents are registered sex offenders. Florida’s state laws require sex offenders to live more than a thousand feet from a school, day care center, park, or playground, and some municipalities have lengthened the distance to half a mile and added swimming pools, bus stops, and libraries to the list. As a result, sex offenders, one of the most despised categories of criminals, are pushed out of cities and have few places to live. A pastor named Dick Witherow opened Miracle Village as part of his Matthew 25 Ministries. Staff members closely supervise the residents, many of them on parole, and conduct services in the church at the heart of Miracle Village. The ministry also provides anger-management and Bible study classes.

When St Paul comments that we die every moment, part of what he has in mind is perhaps the fact that we can only live well by buckling the self to the needs of others, in a kind of little death, or petit mort. In doing so, we rehearse and prefigure that final self-abnegation which is death. In this way, death in the sense of a ceaseless dying to self is the source of the good life. If this sounds unpleasantly slavish and self-denying, it is only because we forget that if others do this as well, the result is a form of reciprocal service which provides the context for each self to flourish. The traditional name for this reciprocity is love.

...public health literature often focuses on African American mistrust of the health care system in terms of historical mistrust of health services, emanating particularly from the Tuskegee experiments, which were conducted on African-American men between 1932 and 1972. The Tuskegee experiments are certainly a good reason for ongoing mistrust, but it is important not to overlook mistrust that is generated from contemporary health care experiences. If today, in twenty-first century America, African- American men have reason to believe they will be discriminated against by health service providers at a time when they are unwell and vulnerable, is it surprising that they delay or avoid seeking care?

if consumer demand should increase for the goods or services of any private business, the private firm is delighted; it woos and welcomes the new business and expands its operations eagerly to fill the new orders. Government, in contrast, generally meets this situation by sourly urging or even ordering consumers to “buy” less, and allows shortages to develop, along with deterioration in the quality of its service. Thus, the increased consumer use of government streets in the cities is met by aggravated traffic congestion and by continuing denunciations and threats against people who drive their own cars. The New York City administration, for example, is continually threatening to outlaw the use of private cars in Manhattan, where congestion has been most troublesome. It is only government, of course, that would ever think of bludgeoning consumers in this way; it is only government that has the audacity to “solve” traffic congestion by forcing private cars (or trucks or taxis or whatever) off the road. According to this principle, of course, the “ideal” solution to traffic congestion is simply to outlaw all vehicles! But this sort of attitude toward the consumer is not confined to traffic on the streets. New York City, for example, has suffered periodically from a water “shortage.” Here is a situation where, for many years, the city government has had a compulsory monopoly of the supply of water to its citizens. Failing to supply enough water, and failing to price that water in such a way as to clear the market, to equate supply and demand (which private enterprise does automatically), New York’s response to water shortages has always been to blame not itself, but the consumer, whose sin has been to use “too much” water. The city administration could only react by outlawing the sprinkling of lawns, restricting use of water, and demanding that people drink less water. In this way, government transfers its own failings to the scapegoat user, who is threatened and bludgeoned instead of being served well and efficiently. There has been similar response by government to the ever-accelerating crime problem in New York City. Instead of providing efficient police protection, the city’s reaction has been to force the innocent citizen to stay out of crime-prone areas. Thus, after Central Park in Manhattan became a notorious center for muggings and other crime in the night hours, New York City’s “solution” to the problem was to impose a curfew, banning use of the park in those hours. In short, if an innocent citizen wants to stay in Central Park at night, it is he who is arrested for disobeying the curfew; it is, of course, easier to arrest him than to rid the park of crime. In short, while the long-held motto of private enterprise is that “the customer is always right,” the implicit maxim of government operation is that the customer is always to be blamed.

The painful fact that the poor end up paying more than the rich for many goods and services has a very simple and systemic explanation. It generally costs more to provide goods and services in low-income neighborhoods. For example, insurance and security costs are often higher in poor neighborhoods due to high crime and vandalism rates. This is a factor frequently forgotten by those who look to personal intentions for an explanation for this phenomenon. For example, a shopping center within a populous neighborhood of a midtown city spent 15 percent more on security guards and night lighting than a shopping complex within a residential area of ​​the same city. All these costs are passed on to the consumer in the form of higher prices.

After Mao’s death, the Communist Party grandees condemned the Cultural Revolution as “ten years of chaos”—but they quickly added that Mao had done the Motherland a great service, and his errors were trivial in comparison. The Party drew up a balance sheet and concluded that Mao had been “70 percent good and 30 percent bad.” The 30 percent part would include the 40 million people who died of starvation during the “Great Leap Forward” from 1958 to 1961—that devastating campaign in which Mao ordered every last peasant in every last village to melt down their tools and pots to provide steel. Mao wanted to “catch up with England and overtake America” by turning China into an industrial nation overnight. Eventually, China had no spades or shovels left, no ploughshares and no woks, and the result was one of the greatest famines in history.

Chapter 20 we will explore in far greater depth how to avoid brainwashing and how to distinguish reality from fiction. Here I would like to offer two simple rules of thumb. First, if you want reliable information, pay good money for it. If you get your news for free, you might well be the product. Suppose a shady billionaire offered you the following deal: “I will pay you $30 a month, and in exchange you will allow me to brainwash you for an hour every day, installing in your mind whichever political and commercial biases I want.” Would you take the deal? Few sane people would. So the shady billionaire offers a slightly different deal: “You will allow me to brainwash you for one hour every day, and in exchange, I will not charge you anything for this service.” Now the deal suddenly sounds tempting to hundreds of millions of people. Don’t follow their example. The second rule of thumb is that if some issue seems exceptionally important to you, make the effort to read the relevant scientific literature. And by scientific literature I mean peer-reviewed articles, books published by well-known academic publishers, and the writings of professors from reputable institutions. Science obviously has its limitations, and it has gotten many things wrong in the past. Nevertheless, the scientific community has been our most reliable source of knowledge for centuries. If you think the scientific community is wrong about something, that’s certainly possible, but at least know the scientific theories you are rejecting, and provide some empirical evidence to support your claim. Scientists, for their part, need to be far more engaged with current public debates. Scientists should not be afraid of making their voices heard when the debate wanders into their field of expertise, be it medicine or history. Of course, it is extremely important to go on doing academic research and to publish the results in scientific journals that only a few experts read. But it is equally important to communicate the latest scientific theories to the general public through popular science books, and even through the skillful use of art and fiction. Does that mean scientists should start writing science fiction? That is actually not such a bad idea. Art plays a key role in shaping people’s views of the world, and in the twenty-first century science fiction is arguably the most important genre of all, for it shapes how most people understand things such as AI, bioengineering, and climate change. We certainly need good science, but from a political perspective, a good science-fiction movie is worth far more than an article in Science or Nature.

If congestion occurs on the free-market transportation network, the response is likely to resemble what accompanies “excess demand” for any other good or service: the businessman does not rest day or night until he provides the extra services the market is clamoring for. (We again abstract from the possibility of price increases.) The ice cream shop with long lines of people waiting for admission hires additional workers as soon as possible; the economist who “suffers” from the “congestion” of large numbers of people clamoring to engage him as a consultant hires more staff or expands output in whatever way seems appropriate to him. Throughout the private economy “congestion” is looked upon as a golden opportunity for expansion of output, sales, and profits. It is only in the public sector that the customer clamoring for additional service is looked at askance,33 blamed, excoriated, and told to desist in his efforts.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

In the year of your lord 1963, August 27, I was in a hotel room with John Lewis and three other members of SNCC and I was livid. I had provided several lines to John’s speech and they were being removed. I remember the lines. The first was, If the dogs of the South continue unchained, then we will bite back, we will move on those tender parts that bleed so readily, that bleed so profusely. Okay, I said, understanding that there was a lot of blood in the statement—rather, threat—and so I added the word nonviolently. This was not satisfactory. The next line was, The Kennedy administration does not even talk a good game, failing to support voters’ rights while paying mere lip service to civil rights, as if there is a difference. We say fuck the administration that still walks hand in hand with Jim Crow. Well, I could see that the word fuck was a bit strong and so I suggested screw and then 45 screw nonviolently. I was never much of a player in the politics of the day after that evening.

DAY 10 Finding Contentment But godliness with contentment is a great gain. 1 Timothy 6:6 HCSB Everywhere we turn, or so it seems, the world promises us contentment and happiness. We are bombarded by messages offering us the “good life” if only we will purchase products and services that are designed to provide happiness, success, and contentment. But the contentment that the world offers is fleeting and incomplete. Thankfully, the contentment that God offers is all encompassing and everlasting. Happiness depends less upon our circumstances than upon our thoughts. When we turn our thoughts to God, to His gifts, and to His glorious creation, we experience the joy that God intends for His children. But, when we focus on the negative aspects of life—or when we disobey God’s commandments—we cause ourselves needless suffering. Do you sincerely want to be a contented Christian? Then set your mind and your heart upon God’s love and His grace. Seek first the salvation that is available through a personal relationship with Jesus Christ, and then claim the joy, the contentment, and the spiritual abundance that God offers His children. When you accept rather than fight your circumstances, even though you don’t understand them, you open your heart’s gate to God’s love, peace, joy, and contentment. Amy Carmichael Oh, what a happy soul I am, although I cannot see! I am resolved that in this world, contented I will be. Fanny Crosby If I could just hang in there, being faithful to my own tasks, God would make me joyful and content. The responsibility is mine, but the power is His. Peg Rankin The key to contentment is to consider. Consider who you are and be satisfied with that. Consider what you have and be satisfied with that. Consider what God’s doing and be satisfied with that. Luci Swindoll Jesus Christ is the One by Whom, for Whom, through Whom everything was made. Therefore, He knows what’s wrong in your life and how to fix it. Anne Graham Lotz God is everything that is good and comfortable for us. He is our clothing that for love wraps us, clasps us, and all surrounds us for tender love. Juliana of Norwich

help.’ ‘Can you get me out of here?’ ‘Not exactly.’ ‘So how can you help?’ ‘I... we can provide consular assistance. A translator for any interviews, a lawyer if you need one. And we’ll work closely with the authorities here to get you repatriated to Britain as soon as possible.’ ‘So what are you waiting for?’ Willoughby looked flustered. ‘It’s not quite that easy. We need to wait for the prosecutor to come back with their plan. At the moment we’re still waiting for the official charge.’ ‘I’ve not even been charged? And how long will that take?’ Willoughby rubbed the side of her neck. ‘That’s a good question. The system here is a bit different to back home, to say the least.’ ‘I’d never have imagined.’ ‘But, for starters, there’s something more pressing.’ ‘Which is?’ ‘We believe you’re British. That’s according to the information we’ve been given about your arrest, the communication we’ve had with the Mexican police and prosecution service, and… your accent speaking with me today.’ ‘I’m sensing a but.’ ‘We don’t know who you are. We don’t know your name

It is unlikely that those who provide housing, food, medicine or a host of other goods and services, can continue to provide us with the same quantity and quality of these when the costs involved in providing that quantity and quality of goods and services cannot be recovered. . This may not be immediately obvious, a reason why price controls are popular, but the consequences are long-lasting and usually get even worse over time. Homes do not disappear immediately when there is rent control, but they deteriorate over time without being replaced by newer and more suitable ones. Currently available medicines do not disappear when price controls are implemented, but new medicines for the treatment of cancer, AIDS, Alzheimer's and others will probably not continue to be developed at the same speed, when the money to pay for their development is no longer there. Present. But everything takes time to be noticed and the memory of most people may be very short-term and they cannot connect the bad consequences they suffer with the popular policies they supported a few years ago.

Pioneered in Iraq, for-profit relief and reconstruction has already become the new global paradigm, regardless of whether the original destruction occurred from a preemptive war, such as Israel’s 2006 attack on Lebanon, or a hurricane. With resource scarcity and climate change providing a steadily increasing flow of new disasters, responding to emergencies is simply too hot an emerging market to be left to the nonprofits—why should UNICEF rebuild schools when it can be done by Bechtel, one of the largest engineering firms in the U.S.? Why put displaced people from Mississippi in subsidized empty apartments when they can be housed on Carnival cruise ships? Why deploy UN peacekeepers to Darfur when private security companies like Blackwater are looking for new clients? And that is the post-September 11 difference: before, wars and disasters provided opportunities for a narrow sector of the economy—the makers of fighter jets, for instance, or the construction companies that rebuilt bombed-out bridges. The primary economic role of wars, however, was as a means to open new markets that had been sealed off and to generate postwar peacetime booms. Now wars and disaster responses are so fully privatized that they are themselves the new market; there is no need to wait until after the war for the boom—the medium is the message. One distinct advantage of this postmodern approach is that in market terms, it cannot fail. As a market analyst remarked of a particularly good quarter for the earnings of the energy services company Halliburton, “Iraq was better than expected.”31 That was in October 2006, then the most violent month of the war on record, with 3,709 Iraqi civilian casualties.32 Still, few shareholders could fail to be impressed by a war that had generated $20 billion in revenues for this one company.33 Amid the weapons trade, the private soldiers, for-profit reconstruction and the homeland security industry, what has emerged as a result of the Bush administration’s particular brand of post-September 11 shock therapy is a fully articulated new economy. It was built in the Bush era, but it now exists quite apart from any one administration and will remain entrenched until the corporate supremacist ideology that underpins it is identified, isolated and challenged.

I look around and see many shelters and services for survivors of domestic violence, but no large-scale movement to end male violence. I see many batterer intervention programs, but few men involved in challenging sexism. The loss of vision that narrowed the focus of men's work reflects a change that occurred in other parts of the movement to end violence, as activists who set out to change the institutions perpetrating violence settled into service jobs helping people cope. [...] Social service work addresses the needs of individuals reeling from the personal and devastating impact of institutional systems of exploitation and violence. Social change work challenges the root causes of the exploitation and violence. In my travels throughout the United States, I talk with many service providers, more and more of whom are saying to me, "We could continue doing what we are doing for another hundred years and the levels of violence would not change. I meet more and more people who are running programs for batterers who say ,"We are only dealing with a minute number of the men who are violent and are having little impact on the systems which perpetuate male violence." [...] While there is some overlap between social service provision and social change work, the two do not necessarily go readily together. In our violent world, the needs and numbers of survivors are never ending, and the tasks of funding, staffing, and developing resources for our organizations to meet those needs are difficult, poorly supported, and even actively undermined by those with power and wealth in our society. Although some groups are both working for social change and providing social services, there are many more groups providing social services that are not working for social change. In fact, many social service agencies may be intentionally or inadvertently working to maintain the status quo. After all, the non-profit industrial complex (NPIC) wouldn't exist without a lot of people in desperate straits. The NPIC provides jobs; it provides opportunities for professional development. It enables those who do the work to feel good about what we do and about our ability to help individuals survive in the system. It gives a patina of caring and concern to the ruling class which funds the work.

Banks were once an extremely valuable part of the economy and did a lot of good in advancing civilization. Banks played a pivotal role in financing big projects like roads, bridges, factories, stadiums, etc. Banks were to the economy what the heart is to the human body. But that has ended. Traditional banks have become extra toxic entities in the economy. It’s partially the fault of excessive government regulations that have made everything dysfunctional and it’s partially the fault of greedy bankers putting profits above customers and shareholders above society... But nonetheless, banks today offer very little benefit to their clients. They pay barely anything in interest. They offer barely anything in growth. They move money too slowly. They’re too restrictive. They’re selling the same boring products and services they did a hundred years ago. And they have too much power over peoples accounts. Soon, the many new companies and applications that emerge on the Ethereum infrastructure will eliminate the need for traditional banks and eliminate their value proposition by providing people with superior value. Everything from growth to asset management to lending can be done even better on the Ethereum infrastructure by anyone.

Knowledgeable observers report that dating has nearly disappeared from college campuses and among young adults generally. It has been replaced by something called “hanging out.” You young people apparently know what this is, but I will describe it for the benefit of those of us who are middle-aged or older and otherwise uninformed. Hanging out consists of numbers of young men and young women joining together in some group activity. It is very different from dating. For the benefit of some of you who are not middle-aged or older, I also may need to describe what dating is. Unlike hanging out, dating is not a team sport. Dating is pairing off to experience the kind of one-on-one association and temporary commitment that can lead to marriage in some rare and treasured cases. . . . All of this made dating more difficult. And the more elaborate and expensive the date, the fewer the dates. As dates become fewer and more elaborate, this seems to create an expectation that a date implies seriousness or continuing commitment. That expectation discourages dating even more. . . . Simple and more frequent dates allow both men and women to “shop around” in a way that allows extensive evaluation of the prospects. The old-fashioned date was a wonderful way to get acquainted with a member of the opposite sex. It encouraged conversation. It allowed you to see how you treat others and how you are treated in a one-on-one situation. It gave opportunities to learn how to initiate and sustain a mature relationship. None of that happens in hanging out. My single brothers and sisters, follow the simple dating pattern and you don’t need to do your looking through Internet chat rooms or dating services—two alternatives that can be very dangerous or at least unnecessary or ineffective. . . . Men, if you have returned from your mission and you are still following the boy-girl patterns you were counseled to follow when you were 15, it is time for you to grow up. Gather your courage and look for someone to pair off with. Start with a variety of dates with a variety of young women, and when that phase yields a good prospect, proceed to courtship. It’s marriage time. That is what the Lord intends for His young adult sons and daughters. Men have the initiative, and you men should get on with it. If you don’t know what a date is, perhaps this definition will help. I heard it from my 18-year-old granddaughter. A “date” must pass the test of three p’s: (1) planned ahead, (2) paid for, and (3) paired off. Young women, resist too much hanging out, and encourage dates that are simple, inexpensive, and frequent. Don’t make it easy for young men to hang out in a setting where you women provide the food. Don’t subsidize freeloaders. An occasional group activity is OK, but when you see men who make hanging out their primary interaction with the opposite sex, I think you should lock the pantry and bolt the front door. If you do this, you should also hang up a sign, “Will open for individual dates,” or something like that. And, young women, please make it easier for these shy males to ask for a simple, inexpensive date. Part of making it easier is to avoid implying that a date is something very serious. If we are to persuade young men to ask for dates more frequently, we must establish a mutual expectation that to go on a date is not to imply a continuing commitment. Finally, young women, if you turn down a date, be kind. Otherwise you may crush a nervous and shy questioner and destroy him as a potential dater, and that could hurt some other sister. My single young friends, we counsel you to channel your associations with the opposite sex into dating patterns that have the potential to mature into marriage, not hanging-out patterns that only have the prospect to mature into team sports like touch football. Marriage is not a group activity—at least, not until the children come along in goodly numbers.

Dr. Syngmann: But someone must have made it all. Don't you think so, John? Pastor Jón: Thou shalt love the Lord thy God with all thy heart and so on, said the late pastor Lens. Dr. Syngmann: Listen, John, how is it possible to love God? And what reason is there for doing so? To love, is that not the prelude to sleeping together, something connected with the genitals, at its best a marital tragedy among apes? It would be ridiculous. People are fond of their children, all right, but if someone said he was fond of God, wouldn't that be blasphemy? Pastor Jón once again utters that strange word 'it' and says: I accept it. Dr. Syngmann: What do you mean when you say you accept God? Did you consent to his creating the world? Do you think the world as good as all that, or something? This world! Or are you all that pleased with yourself? Pastor Jón: Have you noticed that the ewe that was bleating outside the window is now quiet? She has found her lamb. And I believe that the calf here in the homefield will pull through. Dr. Syngmann: I know as well as you do, John, that animals are perfect within their limits and that man is the lowest rung in the reverse-evolution of earthly life: one need only compare the pictures of an emperor and a dog to see that, or a farmer and the horse he rides. But I for my part refuse to accept it. Pastor Jón Prímus: To refuse to accept it - what is meant by that? Suicide or something? Dr. Syngmann: At this moment, when the alignment with a higher humanity is at hand, a chapter is at last beginning that can be taken seriously in the history of the earth. Epagogics provide the arguments to prove to the Creator that life is an entirely meaningless gimmick unless it is eternal. Pastor Jón: Who is to bell the cat? Dr. Syngmann: As regards epagogics, it is pleading a completely logical case. In six volumes I have proved my thesis with incontrovertible arguments; even juridically. But obviously it isn't enough to use cold reasoning. I take the liberty of appealing to this gifted Maker's honour. I ask Him - how could it ever occur to you to hand over the earth to demons? The only ideal over which demons can unite is to have a war. Why did you permit the demons of the earth to profess their love to you in services and prayers as if you were their God? Will you let honest men call you demiurge, you, the Creator of the world? Whose defeat is it, now that the demons of the earth have acquired a machine to wipe out all life? Whose defeat is it if you let life on earth die on your hands? Can the Maker of the heavens stoop so low as to let German philosophers give Him orders what to do? And finally - I am a creature you have created. And that's why I am here, just like you. Who has given you the right to wipe me out? Is justice ridiculous in your eyes? Cards on the table! (He mumbles to himself.) You are at least under an obligation to resurrect me!

if I found the sermon neither healing nor inspiring, I found the prayers full of hope and consolation. They at least are safe beyond human caprice, conceit, or incapacity. Upon them, too, the man who is distressed at the thought of how little of the needful food he had been able to provide for his people, may fall back for comfort, in the thought that there at least was what ought to have done them good, what it was well worth their while to go to church for. But I did think they were too long for any individual Christian soul, to sympathise with from beginning to end, that is, to respond to, like organ-tube to the fingered key, in every touch of the utterance of the general Christian soul. For my reader must remember that it is one thing to read prayers and another to respond; and that I had had very few opportunities of being in the position of the latter duty. I had had suspicions before, and now they were confirmed—that the present crowding of services was most inexpedient. And as I pondered on the matter, instead of trying to go on praying after I had already uttered my soul, which is but a heathenish attempt after much speaking, I thought how our Lord had given us such a short prayer to pray, and I began to wonder when or how the services came to be so heaped the one on the back of the other as they now were. No doubt many people defended them; no doubt many people could sit them out; but how many people could pray from beginning to end of them

#25. Valuing Yourself and Your Needs (As a Parent): This is about taking care of your OWN needs as a parent because when you consistently put yourself last to be taken care of and habitually continue to sacrifice your basic necessities to make everyone else happy…Essentially, what you’re teaching your children is that they’re here to be of service to others, then themselves. In other words, you’re teaching them to take advantage of you and use you as they please, which in turn communicates to them that they’re most likely to be used. To prevent this from happening, you need to set consistent limits that protect you from demands that could be overbearing and unfair. That way, you’re communicating that your basic needs are just as important as theirs. It’s true…often times parents that are constantly sacrificing themselves are idealized and praised by other parents. You know… the ones that have no hobbies, no friends and no avenue of enjoyment. Is this really desirable? Parents constantly stressed about the needs of others in the family are usually irritable, and unmotivated to try anything new, fun or exciting. How can parents do this long term with no outlet? Instead, us parents need to enjoy ourselves and focus on being re-energized. When you take good care of yourself, you provide the means to take better care of your children. Going out to dinner or cocktails, trips to the gym 3 or 4 times a week, date night with your spouse or even some alone time reading or going for a walk allows you to be a more productive, interested and patient parent.

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(Pericles:) 'Our form of government does not enter into rivalry with the institutions of others. We do not copy our neighbours, but are an example to them.It is true that we are called a democracy, for the administration is in the hands of the many and not of the few. But while the law secures equal justice to all alike in their private disputes,the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty a bar, but a man may benefit his country whatever be the obscurity of his condition. There is no exclusiveness in our public life,and in our private intercourse we are not suspicious of one another, nor angry with our neighbour if he does what he likes; we do not put on sour looks at him which, though harmless, are not pleasant. While we are thus unconstrained in our private intercourse, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for the authorities and for the laws, having an especial regard to those which are ordained for the protection of the injured as well as to those unwritten laws which bring upon the transgressor of them the reprobation of the general sentiment. 'And we have not forgotten to provide for our weary spirits many relaxations from toil; we have regular games and sacrifices throughout the year; our homes are beautiful and elegant; and the delight which we daily feel in all these things helps to banish melancholy. Because of the greatness of our city the fruits of the whole earth flow in upon us; so that we enjoy the goods of other countries as freely as of our own. (Book 2 Chapter 37-38)

A confidential report delivered in June 1965 by Abel Aganbegyan, director of the Novobirsk Institute of Economics, highlighted the difficulties. Aganbegyan noted that the growth rate of the Soviet economy was beginning to decline, just as the rival US economy seemed particularly buoyant; at the same time, some sectors of the Soviet economy - housing, agriculture, services, retail trade - remained very backward, and were failing to develop at an adequate rate. The root causes of this poor performance he saw in the enormous commitment of resources to defense (in human terms, 30-40 million people out of a working population of 100 million, he reckoned), and the 'extreme centralism and lack of democracy in economic matters' which had survived from the past. In a complex modern society, he argued, not everything could be planned, since it was impossible to foresee all possible contingencies and their potential effects. So the plan amounted to central command, and even that could not be properly implemented for lack of information and of modern data-processing equipment. 'The Central Statistical Administration ... does not have a single computer, and is not planning to acquire any,' he commented acidly. Economic administration was also impeded by excessive secrecy: 'We obtain many figures... from American journals sooner than they are released by the Central Statistical Administration.' Hence the economy suffered from inbuilt distortions: the hoarding of goods and labour to provide for unforeseen contingencies, the production of shoddy goods to fulfill planning targets expressed in crude quantitative terms, the accumulation of unused money by a public reluctant to buy substandard products, with resultant inflation and a flourishing black market.

Irene: Why would anyone choose to experience illness or disease as part of their spiritual agenda? Jared: The purpose of disease varies with each individual. For most people, disease serves to end physical life when the soul’s agenda has been fulfilled. Irene: An exit strategy. Jared: Yes. Disease also helps people put things in proper perspective and discover what’s really important. Irene: My brother Joe comes to mind. Since suffering a mild heart attack, he’s less judgmental and more accepting. Jared: Precisely. Disease also serves to remind people that control is an illusion and that a greater Power is directing life, providing them with an opportunity to surrender to that Power. Irene: That’s a good example of why it’s impossible to judge a situation as “good,” or “bad.” (Pause) In what other ways do illness and disease serve us? Jared: When people are no longer able to do things the same way they used to, disease can lead to deeper levels of compassion for oneself, as well as for others who are facing similar challenges. Irene: Sometimes we need a wake-up call to open our hearts. Jared: That’s true. As people begin to appreciate what they’d once taken for granted, disease can also assist them in accessing gratitude; maybe they hadn’t stopped to enjoy the changing colors in the evening sky, or maybe it takes being home with an illness to help them appreciate their family. Irene: It’s all for our highest good. Jared: Yes, it is. (Pause) Disease can also provide an opportunity to ask for assistance. People are forced to call on the service of others, who are given the chance to help. Irene: That’s my Achilles heel. I don’t like to impose on others. Anything else? Jared: Yes. People are often more receptive to the wisdom of their soul as a result of disease.

For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world's happiness, feels himself punished by its unhappiness. Yet often, even in the present distribution of temporal things, does God plainly evince His own interference. For if every sin were now visited with manifest punishment, nothing would seem to be reserved for the final judgment; on the other hand, if no sin received now a plainly divine punishment, it would be concluded that there is no divine providence at all. And so of the good things of this life: if God did not by a very visible liberality confer these on some of those persons who ask for them, we should say that these good things were not at His disposal; and if He gave them to all who sought them, we should suppose that such were the only rewards of His service; and such a service would make us not godly, but greedy rather, and covetous. Wherefore, though good and bad men suffer alike, we must not suppose that there is no difference between the men themselves, because there is no difference in what they both suffer. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them.

OCCUPATIONAL SAFETY I don’t know of people who do everything from going to school, learning different skills and basically develop themselves so that they stay at home. It’s ingrained in every kid that they should study hard and excel so that they can get good jobs and live well. With that said, working is what makes us build nations and fulfill some our dreams so it’s important to ensure that the work environment is kept safe and comfortable for workers so that they can remain productive for the longest time. However as long as we are living there will SWMS always be greedy employers who will take short cuts or fail to protect their employees and this is where OSHA(occupational safety and health administration)comes in to rectify these issues. Occupational safety is ensuring that employees work in danger free environment. There are many industries of different nature and hence the possible hazards vary. For example in the textile and clothing industry, employees deal with dyes, chemicals and machines that spin , knit and weave to ensure production. In some countries there have been cases of sweatshops where people make clothes in poorly ventilated places for long hours. The tools of trade in all industries are still the ones that cause hazards e.g. machines can cut people, chemicals emit poisonous fumes or burn the skin and clothes etc. Its therefore the mandate of employers to ensure work places are safe for workers and incase the industry uses chemicals or equipments that may harm the workers in any way, they should provide protective gear. Employers can also seek the services of occupational safety specialists who can inspect their companies to ensure they adhere to the set health and safety standards. These specialists can also help formulate programs that will prevent hazards and injuries. Workers should report employers to OSHA if they fail to comply. As a worker you now know it’s partly your duty to hold your employer accountable so do not agree to work in a hazardous environment.

Isaac Asimov’s short story “The Fun They Had” describes a school of the future that uses advanced technology to revolutionize the educational experience, enhancing individualized learning and providing students with personalized instruction and robot teachers. Such science fiction has gone on to inspire very real innovation. In a 1984 Newsweek interview, Apple’s co-founder Steve Jobs predicted computers were going to be a bicycle for our minds, extending our capabilities, knowledge, and creativity, much the way a ten-speed amplifies our physical abilities. For decades, we have been fascinated by the idea that we can use computers to help educate people. What connects these science fiction narratives is that they all imagined computers might eventually emulate what we view as intelligence. Real-life researchers have been working for more than sixty years to make this AI vision a reality. In 1962, the checkers master Robert Nealey played the game against an IBM 7094 computer, and the computer beat him. A few years prior, in 1957, the psychologist Frank Rosenblatt created Perceptron, the first artificial neural network, a computer simulation of a collection of neurons and synapses trained to perform certain tasks. In the decades following such innovations in early AI, we had the computation power to tackle systems only as complex as the brain of an earthworm or insect. We also had limited techniques and data to train these networks. The technology has come a long way in the ensuing decades, driving some of the most common products and apps today, from the recommendation engines on movie streaming services to voice-controlled personal assistants such as Siri and Alexa. AI has gotten so good at mimicking human behavior that oftentimes we cannot distinguish between human and machine responses. Meanwhile, not only has the computation power developed enough to tackle systems approaching the complexity of the human brain, but there have been significant breakthroughs in structuring and training these neural networks.

The real improvements then must come, to a considerable extent, from the local communities themselves. We need local revision of our methods of land use and production. We need to study and work together to reduce scale, reduce overhead, reduce industrial dependencies; we need to market and process local products locally; we need to bring local economies into harmony with local ecosystems so that we can live and work with pleasure in the same places indefinitely; we need to substitute ourselves, our neighborhoods, our local resources, for expensive imported goods and services; we need to increase cooperation among all local economic entities: households, farms, factories, banks, consumers, and suppliers. If. we are serious about reducing government and the burdens of government, then we need to do so by returning economic self-determination to the people. And we must not do this by inviting destructive industries to provide "jobs" to the community; we must do it by fostering economic democracy. For example, as much as possible the food that is consumed locally ought to be locally produced on small farms, and then processed in small, non- polluting plants that are locally owned. We must do everything possible to provide to ordinary citizens the opportunity to own a small, usable share of the country. In that way, we will put local capital to work locally, not to exploit and destroy the land but to use it well. This is not work just for the privileged, the well-positioned, the wealthy, and the powerful. It is work for everybody. I acknowledge that to advocate such reforms is to advocate a kind of secession-not a secession of armed violence but a quiet secession by which people find the practical means and the strength of spirit to remove themselves from an economy that is exploiting and destroying their homeland. The great, greedy, indifferent national and international economy is killing rural America, just as it is killing America's cities--it is killing our country. Experience has shown that there is no use in appealing to this economy for mercy toward the earth or toward any human community. All true patriots must find ways of opposing it. --1991

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General R. E. Lee, Commanding Army of Northern Virginia: Yours of the 8th instant has been received. I am glad to find that you concur so entirely with me as to the want of our country in this trying hour, and am happy to add that after the first depression consequent upon our disasters in the West, indications have appeared that our people will exhibit that fortitude which we agree in believing is alone needful to secure ultimate success. It well became Sidney Johnston, when overwhelmed by a senseless clamor, to admit the rule that success is the test of merit, and yet there has been nothing which I have found to require a greater effort of patience than to bear the criticisms of the ignorant, who pronounce everything a failure which does not equal their expectations or desires, and can see no good result which is not in the line of their own imaginings. I admit the propriety of your conclusions, that an officer who loses the confidence of his troops should have his position changed, whatever may be his ability; but when I read the sentence I was not at all prepared for the application you were about to make. Expressions of discontent in the public journals furnish but little evidence of the sentiment of an army.… But suppose, my dear friend, that I were to admit, with all their implications, the points which you present, where am I to find that new commander who is to possess the greater ability which you believe to be required? I do not doubt the readiness with which you would give way to one who could accomplish all that you have wished, and you will do me the justice to believe that if Providence should kindly offer such a person for our use, I would not hesitate to avail of his services. My sight is not sufficiently penetrating to discover such hidden merit, if it exists, and I have but used to you the language of sober earnestness when I have impressed upon you the propriety of avoiding all unnecessary exposure to danger, because I felt our country could not bear to lose you. To ask me to substitute you by someone in my judgment more fit to command, or who would possess more of the confidence of the army or of the reflecting men in the country, is to demand of me an impossibility. It only remains for me to hope that you will take all possible care of yourself, that your health and strength may be entirely restored, and that the Lord will preserve you for the important duties devolved upon you in the struggle of our suffering country for the independence which we have engaged in war to maintain. As ever, very respectfully and truly yours, JEFFERSON DAVIS

In the future that globalists and feminists have imagined, for most of us there will only be more clerkdom and masturbation. There will only be more apologizing, more submission, more asking for permission to be men. There will only be more examinations, more certifications, mandatory prerequisites, screening processes, background checks, personality tests, and politicized diagnoses. There will only be more medication. There will be more presenting the secretary with a cup of your own warm urine. There will be mandatory morning stretches and video safety presentations and sign-off sheets for your file. There will be more helmets and goggles and harnesses and bright orange vests with reflective tape. There can only be more counseling and sensitivity training. There will be more administrative hoops to jump through to start your own business and keep it running. There will be more mandatory insurance policies. There will definitely be more taxes. There will probably be more Byzantine sexual harassment laws and corporate policies and more ways for women and protected identity groups to accuse you of misconduct. There will be more micro-managed living, pettier regulations, heavier fines, and harsher penalties. There will be more ways to run afoul of the law and more ways for society to maintain its pleasant illusions by sweeping you under the rug. In 2009 there were almost five times more men either on parole or serving prison terms in the United States than were actively serving in all of the armed forces.[64] If you’re a good boy and you follow the rules, if you learn how to speak passively and inoffensively, if you can convince some other poor sleepwalking sap that you are possessed with an almost unhealthy desire to provide outstanding customer service or increase operational efficiency through the improvement of internal processes and effective organizational communication, if you can say stupid shit like that without laughing, if your record checks out and your pee smells right—you can get yourself a J-O-B. Maybe you can be the guy who administers the test or authorizes the insurance policy. Maybe you can be the guy who helps make some soulless global corporation a little more money. Maybe you can get a pat on the head for coming up with the bright idea to put a bunch of other guys out of work and outsource their boring jobs to guys in some other place who are willing to work longer hours for less money. Whatever you do, no matter what people say, no matter how many team-building activities you attend or how many birthday cards you get from someone’s secretary, you will know that you are a completely replaceable unit of labor in the big scheme of things.

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

Perhaps the hardest part of the job was simply being attached to and dependent on people who didn’t think much of you. Virginia Woolf’s diaries are almost obsessively preoccupied with her servants and the challenge of maintaining patience with them. Of one, she writes: “She is in a state of nature: untrained; uneducated … so that one sees a human mind wriggling undressed.” As a class they were as irritating as “kitchen flies.” Woolf’s contemporary Edna St. Vincent Millay was rather more blunt: “The only people I really hate are servants. They are not really human beings at all.” It was unquestionably a strange world. Servants constituted a class of humans whose existences were fundamentally devoted to making certain that another class of humans would find everything they desired within arm’s reach more or less the moment it occurred to them to desire it. The recipients of this attention became spoiled almost beyond imagining. Visiting his daughter in the 1920s, in a house too small to keep his servants with him, the tenth Duke of Marlborough emerged from the bathroom in a state of helpless bewilderment because his toothbrush wasn’t foaming properly. It turned out that his valet had always put the toothpaste on the brush for him, and the Duke was unaware that toothbrushes didn’t recharge automatically. The servants’ payoff for all this was often to be treated appallingly. It was common for mistresses to test the honesty of servants by leaving some temptation where they were bound to find it—a coin on the floor, say—and then punishing them if they pocketed it. The effect was to instill in servants a slightly paranoid sense that they were in the presence of a superior omniscience. Servants were also suspected of abetting burglars by providing inside information and leaving doors unlocked. It was a perfect recipe for unhappiness on both sides. Servants, especially in smaller households, tended to think of their masters as unreasonable and demanding. Masters saw servants as slothful and untrustworthy. Casual humiliation was a regular feature of life in service. Servants were sometimes required to adopt a new name, so that the second footman in a household would always be called “Johnson,” say, thus sparing the family the tedium of having to learn a new name each time a footman retired or fell under the wheels of a carriage. Butlers were an especially delicate issue. They were expected to have the bearing and comportment of a gentleman, and to dress accordingly, but often the butler was required to engage in some intentional sartorial gaucherie—wearing trousers that didn’t match his jacket, for instance—to ensure that his inferiority was instantly manifest.* One handbook actually gave instructions—in fact, provided a working script—for how to humiliate a servant in front of a child, for the good of both child and servant.

Who will have their strength renewed? “Those who wait upon the Lord”. Waiting could signify passivity: being still. Waiting could also indicate action: serving. Waiting — either kind — can be nearly impossible while we are being run by our emotions. In learning to balance your emotions with wisdom, learning to wait upon the Lord in both senses of the word, you will find that your strength is renewed every day in every situation. On the other hand, operating out of emotions can be exhausting. In your Christian walk, the ability to discern seasons is vital. There are times in your life where immediate action is not only unnecessary, it can be damaging. There are situations in which your best course of action is to “be still and know that He is God” (Psalm 46:10). Allowing Him to speak to you in the midst of your storm, finding your peace in Christ when your life seems upside down may be exactly what is needed. There are times when patience is the order of the day, and waiting on the Lord to move or instruct you in the way you are to move is exactly what is needed. Sometimes the most difficult course to take is to wait and allow the Lord to direct your heart “into the love of God and the patience of Christ” (2 Thessalonians3:5). However difficult it may be, practicing waiting will serve you well. “Waiting” can also signify an action. A waitress will wait on you in your favorite restaurant. You may wait on, or serve, your family. In being able to discern the seasons of waiting passively, we must also be able to discern the seasons of waiting actively. Even in times when you might feel unsure of the next step, there are continually ways for you to serve the Lord: prayer, study, service to others being a few examples. In times when everything is going along smoothly, waiting actively on the Lord is always in order. Paul encourages young Timothy to “be diligent to show yourself approved” (2 Timothy 2:15). In learning to wait actively on the Lord, it is good advice for us as well. Applying ourselves to faithful service to the Lord (active waiting) will sustain us through times when the waiting requires patience and stillness. In our Christian walk, both kinds of “waiting” are needed: an active waiting on or serving the Lord, and likewise a passive waiting for the Lord to move on your behalf. As everything in our relationship with the Lord is a partnership or covenant, this waiting is a “two way street”. As we serve the Lord, He is moved to action on our behalf. Psalm 37:3-7 speaks to both kinds of waiting (parentheses mine): “Trust in the LORD (passive), and do good (active); Dwell in the land (passive), and feed on His faithfulness (active). Delight yourself also in the LORD, And He shall give you the desires of your heart. Commit your way to the LORD (active), Trust also in Him (passive), And He shall bring it to pass (the Lord’s action). He shall bring forth your righteousness as the light, And your justice as the noonday (the Lord’s action). Rest in the LORD (passive), and wait patiently for Him (passive)”. Tremendous and amazing results can come from this kind of waiting. Of course, the Lord in His generous and kind manner will send you opportunities to practice if you want to learn to wait! In His providence, those opportunities are already provided — it is for you to take advantage of them. Will you? Unfortunately, patience is not one of Ahasuerus’ virtues. He is motivated by his emotions, and seems to rush right into whatever comes into his mind without much forethought. Let’s return to Persia, and find out what Ahasuerus is rushing into today. After these things, when the wrath of King Ahasuerus subsided, he remembered... Esther 2:1 “After these things”…. By the beginning of chapter two, four years have passed since King Ahasuerus dethroned Queen Vashti. God was working through this Persian chronicler as he wrote this history

This is a favourite fallacy of today’s economics, which lacks a coherent concept of time—or, at least, it has a mechanical technique for dealing with time which can be applied uncritically. The key principle underlying the treatment of time here is the rate of interest. Economics recognises that if a person needs to borrow money from another person with whom he or she is not in a close reciprocal relationship, then the lender will reasonably expect to get something back for the money he provides (usually interest), in the same way as any other provider of goods and services. That introduces the principle of “discount”—money you won’t have until a future time is worth less than it would be worth if you had it now. The problem arises when the discount principle is applied to other assets. For example, the value in a hundred years’ time of a stock—such as a fishery—discounted at a rate of 3% per year, is just 5% of its present value, and if a valuation of this kind is taken literally, it can be used as a justification for fishing it to destruction now, because it is a depreciating asset. The fact that the interest rate calculation can be made does not necessarily mean that people will be foolish enough to make it, or to apply it uncritically, but, if they do, economics provides an apparent justification.

At the café chain Pret A Manger, for example, regular customers noticed that, every now and then, they’d be given something for free with their order. One service expert wrote, of getting free coffee, “It has happened a few times over the last few years, too often for it to be a coincidence, yet so infrequent that it is unexpected. This makes me feel valued as a customer, puts a smile on my face and encourages me to visit again.” These “spontaneous” gifts are only half-spontaneous, as it turns out. Pret A Manger employees are allowed to give away a certain number of hot drinks and food items every week. Pret CEO Clive Schlee said of his staffers, “They will decide ‘I like the person on the bicycle’ or ‘I like the guy in the tie’ or ‘I fancy that girl or that boy.’ It means 28% of people have had something free.” Think on that. Almost a third of customers have gotten something free at least once. (Probably more than once, if they have dimples.) Other retail chains provide discounts or freebies to customers who use loyalty cards, of course, but Schlee told the Standard newspaper he rejected that approach: “We looked at loyalty cards but we didn’t want to spend all that money building up some complicated Clubcard-style analysis.” This is ingenious. Pret A Manger has restored the surprise and humanity to perks that, in a loyalty card scheme, would have been systematized. Note that the giveaways are satisfying for the staff as well as the customers. In an industry where rules tend to govern every employee behavior, it’s a relief for employees to be given some discretion: Hey, every week, give away some stuff to whomever you like. It broke the script for them, too. In the service business, a good surprise is one that delights employees as well as customers.

What’s most important, contrary to what the prevailing cultural word may be, is not bringing the desires of your heart to bear on the world, but letting the real-life needs of others shape your heart. In seeking God’s will for us vocationally, we look for where our developing aspirations match up with our developing abilities to meet the actual needs of others. Over time, we seek to cultivate a kind of dialogue (with ourselves and with others) between what we desire to do and what we find ourselves good at doing for the benefit of others. Delight in certain kinds of labor typically grows as others affirm our efforts, and we see them receiving genuine help. You may feel called, and others may affirm your abilities, but you are not yet fully called until God opens a door. Here we glory in the truth of God’s providence, not just hypothetically but tangibly. The real world in which we live, and various options as they are presented to us, are not random or coincidental. God rules over all things — from him, through him, to him (Romans 11:36). And so as real-life options (job offers) are presented that fulfill an aspiration in us, and are confirmed by the company of others, we can take these as confirmation of God’s “calling.” Not that such a calling will never change. But for now, when your own personal sense of God’s leading, and good perspective and guidance from others, align with a real-world opportunity in the form of an actual job offer in front of you, you have a calling from God. And we can say this calling is from him because God himself, in his hand of providence, has done the decisive work. He started the process by planting in us righteous desires to help others; and he affirmed the direction through our lived-out abilities and the affirmation of friends. Now, he confirms that sense of calling by swinging open the right door at the right time. It is finally God, not man who provides the job offer. He gives you to the world in the service of others.

a modern community, social services are offered to everyone, not only the poor. There was a time in our not-too-distant past when universal public school education, playgrounds, and public health measures were considered to be radical ideas, and these programs were only for poor people. Better-off people purchased these services on their own. But over time, it was discovered that these services were good for the entire community. Public school education in the twentieth century has served as the major institution for integrating the great masses of immigrants into American society, providing opportunities for upward social mobility never before known, and as an enormous force for democratizing the American community.

As we sleep later, Ali holds on to me, spooning me from behind and I have to admit it feels damn good. I need the contact of the warm skin and the solidity of his body. Most all-nighters are hard work and the sex can be relentless. With Ali, it feels like I am staying with a boyfriend. I sense his hot breath on my shoulder and his faint snores are soothing. I’m a light sleeper. It makes it easier to turn tricks at night, but tonight I let myself be held and enjoy the closeness. I manage to sleep for a few hours with some pleasant dreams for once. It hasn’t seemed like work. I’ve felt valued and cared for, which is a brand-new experience for me. The next day, I should have left early but I give him a lazy early morning blow job instead, before getting dressed to leave. Because Ali has shown me respect, I want to provide the best service to him.

Over the years, I’ve come to the conclusion that good theory is what has been missing in the discussions about how companies can create successful innovations. Is innovation truly a crapshoot? Or is innovation difficult because we don’t know what causes it to succeed? I’ve watched so many smart, capable managers wrestle with all kinds of innovation challenges and nagging questions, but seldom the most fundamental one: What causes a customer to purchase and use a particular product or service? We believe Jobs Theory, at last, provides an answer.

Mr. Sales: These days, the days are passing very quickly. Mr. Conscience: But you have no work? How do you spend your day? Mr. Sales: Yes, but we have so much to worry about, believe me every hour is passed in worrying about having no work. Mr. Conscience: But what keeps you busy? Mr. Sales: Well,Team-work keeps us busy, we keep ourselves busy by calling other colleagues whose worry level is still not as high as ours, and we try to bring their worry level to our level. Mr. Conscience: But don’t you think we should try harder? Mr. Sales: Yes, I believe we should call them more often and increase the fear factor. Mr. Conscience: No, I am talking about the clients? Mr. Sales: Clients are also doing the same thing within their teams, so they don’t want to listen to our share of worries. Mr. Conscience: No, I am talking about sales? Mr. Sales: Oh sales, yes we do try to extend our service to people who demands our service. Mr. Conscience: But don't you think that you should be calling the clients to show them a picture of better future? Mr. Sales: But the clients ignore our calls, they like politicians never give us a proper reply, they make us call them again & again. Mr. Conscience: So shouldn’t you call them again and again, since you have no better work to do? Mr. Sales: You mean to say apart from petrifying other people about their future, but what about my ego? My ego can’t take a Negative response every time. Mr. Conscience: But they are not saying no to you, they are saying no to your product, which suggests your inability to convince them. Mr. Sales: No, I can convince them about bad market conditions, only thing they don’t get convinced is about buying my product. Mr. Conscience: Don’t you think a positive approach to life can save you from many setbacks? If you start your day positively, encouraging people around you, telling them that things are bad but together we can get-over this phase. You can also spend some time in knowing your clients, reaching out to many, looking for new sources. Remember a body tired of hard work sleeps better than a mind tired of worrying. Try new things, learn new tricks, enlighten your mind with knowledge and you will do good. Mr. Sales: But what about worrying, I must worry also about my future? Mr. Conscience: Yes, worry is good if it involves efforts, only worry is like an opponent provided with every opportunity to win. Win and loss are part of life, but losing without a fight is a sin. Mr. Sales: Calling his colleague, hey listen today my conscience was trying to lecture me about useless worrying, I think we should be more positive. What, you don't have any sales yet, see I told you earlier, the market is very low, everyone is struggling, sales has no future..

Gud Mould Industry Co., Ltd. is a professional manufacturer of plastic injection moulds and die-casting moulds. Founded in 2007, Gud Mould Industry Co., Ltd. covers an area of 7000 square meters and has more than 100 experienced staffs, of which more than 30 with years of experience in plastic engineering and die-casting. To meet customers' higher requirements for product quality and greater demand for mould production, we constantly introduce advanced equipment, technology and talents at home and abroad to enhance our production means and technical support, constantly expand processing area to increase our production capacity. At present, Gud Mould has a large number of international advanced CNC machining centers, EDM, WEDM, milling machines, tool grinders and other precision die and mould processing equipment; imported spectrometers, metallographic analyzers, water capacity detectors, coordinate detectors, gauges and other international advanced detection equipment and instruments. Gud Mould's die design and production all realize computerization, apply International advanced AutoCAD, Pro/E, UG, Cimatron, MASTERCAM, etc. File of IGS, DXF, STP, PORASLD and so on are acceptable here. After receiving drawings and data from customers, engineers of Gud Mould design and program first. Manufacture, produce and inspect them strictly according to the drawings of mould engineering. All manufacturing processes realize digitalization of drawings, so as to ensure stability of high precision and high quality of dies. All materials of die are made of high quality steel and precision standard die base, which ensures service performance and life of die. In line with principle of customer first, we provide the best quality, delivery date, quality service and reasonable price, absolutely guarantee interests of customers, and provide confidentiality commitment to all technical information of customers. Gud Mould Industry Co., Ltd. has always adhered to business philosophy of "people-oriented, quality first", and has been making progress and developing steadily. Although Gud Mould is medium-sized, it has been recognized by well-known domestic enterprises such as Chang'an, Changfei, Hafei, Lifan, Ford in China, and has established a good reputation among domestic customers. In 2018, we set up overseas department, which mainly develops overseas markets. We sincerely welcome you to visit our company and expand your business!

We have all the services that you need for great quality and a good looking roof. This includes true quality roof repair and replacement, to help keep your roof in top shape and providing the protection that it should. We also provide a further inspection service. On the aesthetic side of things, we provide roof cleaning and maintenance and can install and work with a wide range of roofing materials to provide you with the great looking roof that you want.

In the long-distant past, we were taught that IT was the keeper of technology and that IT leaders were service-providers to the rest of the business. Their job was to stay aligned with business strategy, taking orders from the business and delivering new systems. If they kept the systems running and delivered new projects on time, then all was good. That time is over, and has been for many years.25

Andre didn’t make that connection at first. He worked hard—at the wrong tasks. And he failed to make a dent in his wife’s love-language needs. For someone who takes pride in his work, that can be a tough pill to swallow. Most of us are wired with an instinctive desire to prove our worth—as husbands, providers, and caretakers. Beyond that, we want our work to mean something. And we want credit for the things we do. The Way Things Used to Be Many people get married believing their spouse is already fluent in acts of service. They base their belief on the way the spouse acted while they were dating. Many of these people quickly discover that what two people do for each other before marriage is no indication of what they’ll do after marriage.

A monarch is control, he thought, remembering a passage from The Way of Kings. He provides stability. It is his service and his trade good. If he cannot control himself, then how can he control the lives of men?

What does this have to do with exercise? McAdam’s central notion wasn’t to improve goods and services, but to improve access to goods and services. You can do the same for your brain by increasing the roads in your body, namely your blood vessels, through exercise. Exercise does not provide the oxygen and the food. It provides your body greater access to the oxygen and the food.

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I came here in 1906. I had been in Arkansas and sold some land for a nice profit so I thought I’d try my luck here in Oklahoma. I thought maybe I’d manage to buy some land with oil beneath its surface, but it appears that I might have missed the mark on that goal. I bought 40 acres and opened a boarding house since it presented some difficulty for people of color to find lodging in these parts. I could see that many people were arriving here to work in the oil fields and they needed a place to stay, so I figured I might as well provide that service. It was a small property located on a dusty road but it did quite well. Then I ventured out and built three office buildings where doctors, lawyers, dentists, and realtors could set up shop. Later we added barbershops and beauty salons to take care of the tenants. Those ventures proved to be good investments and provided me with the capital to build this hotel. As you can see, we have a rather tame clientele but they pay the bills.

One way for communities to create affordable housing is for local communities to adopt land-use rights. Local governments or community land trusts would provide financing to homebuyers, who would then make land contributions on their properties in perpetuity. As a result, communities would get reimbursed for the goods and services they provide to homeowners, while property buyers would primarily become home buyers not land buyers.

While the changes that are necessary are actually simple, they're painful, and require courage and sacrifice. Living standards will decline in real terms. Citizens will have to save more and consume less. Working lives with lengthen. For many, retirement will be revert to being a luxury. Taxes and charges for government services will rise to match the cost of providing them. There has to be greater emphasis on the real economy - the creation and sale of goods and services. Financial institutions need to return to their actual role of supporting economic activity.

Markets are free when human beings have equal opportunities to influence the production and trade of desirable goods and services... Some people attain market control and set market prices due to favourable natural, social or political conditions: They attain a monopoly. The problem with monopolies is that they enable those who have attained them to extract money from society without providing goods or services of corresponding value. Apart from abolute monopolies, monopolies can also occur when the market is simply closed to new participants because overall supply can't be increased; these are known as entry monopolies.