Recommended Society Quotes

Valentine Weather Kiss me with rain on your eyelashes, come on, let us sway together, under the trees, and to hell with thunder.

I recommend Batman especially, for he tends to transcend the abysmal society in which he's found himself. His morality is rather rigid, also. I rather respect Batman.

I suspect that beneath your offensively and vulgarly effeminate façade there may be a soul of sorts. Have you read widely in Boethius?" "Who? Oh, heavens no. I never even read newspapers." "Then you must begin a reading program immediately so that you may understand the crises of our age," Ignatius said solemnly. "Begin with the late Romans, including Boethius, of course. Then you should dip rather extensively into early Medieval. You may skip the Renaissance and the Enlightenment. That is mostly dangerous propaganda. Now that I think of it, you had better skip the Romantics and the Victorians, too. For the contemporary period, you should study some selected comic books." "You're fantastic." "I recommend Batman especially, for he tends to transcend the abysmal society in which he's found himself. His morality is rather rigid, also. I rather respect Batman.

Let true Christians then, with becoming earnestness, strive in all things to recommend their profession, and to put to silence the vain scoffs of ignorant objectors. Let them boldly assert the cause of Christ in an age when so many, who bear the name of Christians, are ashamed of Him: and let them consider as devolved on Them the important duty of suspending for a while the fall of their country, and, perhaps, of performing a still more extensive service to society at large; not by busy interference in politics, in which it cannot but be confessed there is much uncertainty; but rather by that sure and radical benefit of restoring the influence of Religion, and of raising the standard of morality.

Thomas More's Utopia was not a recommendation. It was a warning.

I highly recommend cleanliness. It pleases women and annoys men, which are two excellent ways to get on in society.

They say that certain books can really help patients with trauma, and for some reason Jane Austen is one of the ones they recommend. I know she has helped me.

Every time that an animal eats a plant or another animal, the conversion of food biomass into the consumer’s biomass involves an efficiency of much less than 100 percent: typically around 10 percent. That is, it takes around 10,000 pounds of corn to grow a 1,000-pound cow. If instead you want to grow 1,000 pounds of carnivore, you have to feed it 10,000 pounds of herbivore grown on 100,000 pounds of corn. Even among herbivores and omnivores, many species, like koalas, are too finicky in their plant preferences to recommend themselves as farm animals. As a result of this fundamental inefficiency, no mammalian carnivore has ever been domesticated for food.

Of all the various kinds of sexual intercourse, this has the least to recommend it. As an amusement, it is too fleeting; as an occupation, it is too wearing; as a public exhibition, there is no money in it. It is unsuited to the drawing room, and in the most cultured society it has long been banished from the social board. It has at last, in our day of progress and improvement, been degraded to brotherhood with flatulence. Among the best bred, these two arts are now indulged in only private--though by consent of the whole company, when only males are present, it is still permissible, in good society, to remove the embargo on the fundamental sigh.

Society is rigid. Everyone knows everyone else in their world. Everyone has their place in the scheme of things. If you don't belong to a family, a tribe, a village, a guild, whatever, you don't exist then, either. And you can't just pitch up somewhere without mutual acquaintances, recommendations, or letters of introduction. Life on the fringes of society, any society in any time, is tough.

What I criticize under the name Utopian engineering recommends the reconstruction of society as a whole, i.e. very sweeping changes whose practical consequences are hard to calculate, owing to our limited experiences. It claims to plan rationally for the whole of society, although we do not possess anything like the factual knowledge which would be necessary to make good such an ambitious claim.

Acknowledged, Chopper Two. Recommend RLH protocol.” “Acknowledged, base. Initiating RLH protocol.” Satie switched off. He glanced at Kahurangi. “You can put those glasses away now.” “What’s the RLH protocol?” I asked. “It means run like hell,” Satie said, turning the helicopter.

Pervitin became a symptom of the developing performance society. Boxed chocolates spiked with methamphetamine were even put on the market. A good 14 milligrams of methamphetamine was included in each individual portion—almost five times the amount in a Pervitin pill. “Hildebrand chocolates are always a delight” was the slogan of this potent confectionery. The recommendation was to eat between three and nine of these, with the indication that they were, unlike caffeine, perfectly safe.

brand building increasingly relies heavily on word-of-mouth recommendations spreading rapidly through our networked society.

A brick could be used to represent society as a whole. But to represent society as a half, I’d recommend using either a full carton of half and half, or a half-full carton of whole milk.


The Romans, accordingly, admiring the prudence and virtues of Numa, assented to all the measures which he recommended. This, however, is to be said, that the circumstance of these times being deeply tinctured with religious feeling, and of the men with whom he had to deal being rude and ignorant, gave Numa better facility to carry out his plans, as enabling him to mould his subjects readily to any new impression. And, doubtless, he who should seek at the present day to form a new commonwealth, would find the task easier among a race of simple mountaineers, than among the dwellers in cities where society is corrupt; as the sculptor can more easily carve a fair statue from a rough block, than from the block which has been badly shaped out by another.

Madam, I assure you that you are dealing with two gentleman of the highest propriety and social standing. When one contemplates the deeds that are daily done in society's name, such a description is no high recommendation.

Given the high potential for free riding, an offering’s reputation must be earned on day one, because brand building increasingly relies heavily on word-of-mouth recommendations spreading rapidly through our networked society.

When a man is suffering from an infectious disease, he is a danger to the community, and it is necessary to restrict his liberty of movement. But no one associates any idea of guilt with such a situation. On the contrary, he is an object of commiseration to his friends. Such steps as science recommends are taken to cure him of his disease, and he submits as a rule without reluctance to the curtailment of liberty involved meanwhile. The same method in spirit ought to be shown in the treatment of what is called "crime.

The Bible also commands you to kill a bride discovered not to be a virgin... and Jesus recommends plucking out your eyes if you lust after a woman (Mt 5:28-29). To be a good Christian and blend into modern society one must be very skillful at choosing one’s cherries.

Another segment of society that has constructed a language of its own is business. People in business say that toner cartridges are in short supply, that they have updated the next shipment of these cartridges, and that they will finalize their recommendations at the next meeting of the board. They are speaking a language familiar and dear to them. Its portentous nouns and verbs invest ordinary events with high adventure; executives walk among toner cartridges, caparisoned like knights. We should tolerate them--every person of spirit wants to ride a white horse.

1. Desirous of making an effort for the propagation of the gospel among the heathen, agreeably to what is recommended in brother Carey's late publication on that subject, we, whose names appear to the subsequent subscription, do solemnly agree to act in society together for that purpose.

The Heiligenstadt Testament" Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskillful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable). Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing! — and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men, — a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like art exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and well-nigh caused me to put an end to my life. Art! art alone deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life — so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and [Johann], as soon as I am no more, if Professor Schmidt be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that any

The goal of the magician, particularly the chaos magician, is to position his or her life so that it responds positively to volatility rather than negatively. Volatility should make your life better, not worse, just as the thousands of microtears in your muscles during weight training lead to larger biceps. Be the bicep, not the teacup! It’s easier than it sounds, and it gets easier the further you stray from society’s recommended life. As

According to the Tiqqun collective, we have become the innocuous, pliable inhabitants of global urban societies.7 Even in the absence of any direct compulsion, we choose to do what we are told to do; we allow the management of our bodies, our ideas, our entertainment, and all our imaginary needs to be externally imposed. We buy products that have been recommended to us through the monitoring of our electronic lives, and then we voluntarily leave feedback for others about what we have purchased. We are the compliant subject who submits to all manner of biometric and surveillance intrusion, and who ingests toxic food and water and lives near nuclear reactors without complaint. The absolute abdication of responsibility for living is indicated by the titles of the many bestselling guides that tell us, with a grim fatality, the 1,000 movies to see before we die, the 100 tourist destinations to visit before we die, the 500 books to read before we die.

The problem is that we are leading lives fully intermediated by screens and other technologies that, although they give the appearance of transparency, are in fact programmed, controlled, and operated by others. Worse, none of us have a freaking clue as to how any of it works. Increasingly, we are living in a “black box” society, one in which magical boxes provide directions, report the news, execute stock trades, make phone calls, recommend restaurants, and put the world’s knowledge at our fingertips.

We needed coffee but we'd got ourselves convinced that the later we left it the better it would taste, and, as the country grew flatter and the roads became quiet and dusk began to colour the sky, you could guess from the way we retuned the radio and unfolded the map or commented on the view that the tang of determination had overtaken our thoughts, and when, fidgety and untalkative but almost home, we drew up outside the all-night restaurant, it felt like we might just stay in the car, listening to the engine and the gentle sound of the wind

Remember this when some loudmouth at the bar declares that “patriarchy is universal, and always has been!” It’s not, and it hasn’t. But rather than feel threatened, we’d recommend that our male readers ponder this: Societies in which women have lots of autonomy and authority tend to be decidedly male-friendly, relaxed, tolerant, and plenty sexy. Got that, fellas? If you’re unhappy at the amount of sexual opportunity in your life, don’t blame the women. Instead, make sure they have equal access to power, wealth, and status. Then watch what happens.

He [Karl Deutsch] recommended abandoning the old concept that power was sovereign, which had too long been the essence of politics. To govern would become a rational coordination of the flows of information and decisions that circulate through the social body. Three conditions would need to be met, he said: an ensemble of 'capturers' would have to be installed so that no information originating from the “subjects” would be lost; information handling by correlation and association; and a proximity to every living community. The cybernetic modernization of power and the expired forms of social authority thus can be seen as the visible production of what Adam Smith called the “invisible hand,” which until then had served as the mystical keystone of liberal experimentation. The communications system would be the nerve system of societies, the source and destination of all power. The cybernetic hypothesis thus expresses no more or less than the politics of the “end of politics.” It represents at the same time both a paradigm and a technique of government. Its study shows that the police is not just an organ of power, but also a way of thinking.

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

But, my God, I want to be back in the spotlight. You enjoy this delightful waterfall of attention when your book is the latest breakout success. You dominate the cultural conversation. You possess the literary equivalent of the hot hand. Everyone wants to interview you. Everyone wants you to blurb their book, or host their launch event. Everything you say matters. If you utter a hot take about the writing process, about other books, or even about life itself, people take your word for gospel. If you recommend a book on social media, people actually drive out that day to buy it.

I have withdrawn from affairs as well as from society, and from my own affairs in particular: I am acting on behalf of later generations. I am writing down a few things that may be of use to them; I am committing to writing some helpful recommendations, which might be compared to the formulae of successful medications, the effectiveness of which I have experienced in the case of my own sores, which may not have been completely cured but have at least ceased to spread. I am pointing out to others the right path, which I have recognized only late in life, when I am worn out with my wanderings.

Ours is a society so immersed in the sea of video reactions that there are little old ladies out there who know Hoss Cartwright is more real than their next door neighbors. Everyone of value to them is an image. A totem. A phosphor-dot wraith whose hurts and triumphs are created from the magic of a scenarist’s need to make the next payment on his Porsche. (I recommend a book titled Bug Jack Barron by Norman Spinrad, for a more complete, and horrifying analysis of this phenomenon. It’s an Avon paperback, so it shouldn’t trouble you too much to pick it up.) But because of this acceptance of the strangers who appear on the home screen, ours has become a society where shadow and reality intermix to the final elimination of any degree of rational selectivity on the part of those whose lives are manipulated: by the carnivores who flummox them, and the idols they choose to worship. I don’t know that there’s any answer to this. If we luck out and we get a John Kennedy or a Leonard Nimoy (who, strangely enough, tie in to one another by the common denominator of being humane), then we can’t call it a bad thing. But if we wind up with a public image that governs us as Ronald Reagan and Joe Pyne govern us, then we are in such deep trouble the mind turns to aluminum thinking of it.

But what is Pacem in Terris’s most important contribution in the context of the genesis of Gaudium et Spesis its repeated recourse to‘the signs of the times’ as measures and tools with which to comprehend the reality of a constantly changing world. The innovation of this approach lies in its implied recommendation to study in all seriousness contemporary reality and society in order to determine in which way the values of the Gospel have materialized in today’s world. Rather than relying on pre-established and traditional doctrine to judge present-day reality, Catholic believers are enjoined to place trust in investigatory methods that could be described as sociological, historical, and anthropological, before making value judgements on the phenomena of today’s world

Safie related that her mother was a Christian Arab, seized and made a slave by the Turks; recommended by her beauty, she had won the heart of the father of Safie, who married her. The young girl spoke in high and enthusiastic terms of her mother, who, born in freedom, spurned the bondage to which she was now reduced. She instructed her daughter in the tenets of her religion and taught her to aspire to higher powers of intellect and an independence of spirit forbidden to the female followers of Mahomet. This lady died; but her lessons were indelibly impressed on the mind of Safie, who sickened at the prospect of again returning to Asia and being immured within the walls of a harem, allowed only to occupy herself with infantile amusements, ill-suited to the temper of her soul, now accustomed to grand ideas and a noble emulation of virtue. The prospect of marrying a Christian and remaining in a country where women were allowed to take a rank in society was enchanting to her.

Mr. Collins was not a sensible man, and the deficiency of nature had been but little assisted by education or society; the greatest part of his life having been spent under the guidance of an illiterate and miserly father; and though he belonged to one of the universities, he had merely kept the necessary terms, without forming at it any useful acquaintance. The subjection in which his father had brought him up had given him originally great humility of manner; but it was now a good deal counteracted by the self-conceit of a weak head, living in retirement, and the consequential feelings of early and unexpected prosperity. A fortunate chance had recommended him to Lady Catherine de Bourgh when the living of Hunsford was vacant; and the respect which he felt for her high rank, and his veneration for her as his patroness, mingling with a very good opinion of himself, of his authority as a clergyman, and his right as a rector, made him altogether a mixture of pride and obsequiousness, self-importance and humility.

The expert opinion recommends against spanking for three reasons. One is that spanking has harmful side effects down the line, including aggression, delinquency, a deficit in empathy, and depression. The cause-and-effect theory, in which spanking teaches children that violence is a way to solve problems, is debatable. Equally likely explanations for the correlation between spanking and violence are that innately violent parents have innately violent children, and that cultures and neighborhoods that tolerate spanking also tolerate other kinds of violence.177 The second reason not to spank a child is that spanking is not particularly effective in reducing misbehavior compared to explaining the infraction to the child and using nonviolent measures like scolding and time-outs. Pain and humiliation distract children from pondering what they did wrong, and if the only reason they have to behave is to avoid these penalties, then as soon as Mom’s and Dad’s backs are turned they can be as naughty as they like. But perhaps the most compelling reason to avoid spanking is symbolic. Here is Straus’s third reason why children should never, ever be spanked: “Spanking contradicts the ideal of nonviolence in the family and society.

Nothing is more certain than that a general profligacy and corruption of manners make a people ripe for destruction. A good form of government may hold the rotten materials together for some time, but beyond a certain pitch, even the best constitution will be ineffectual, and slavery must ensue. On the other hand, when the manners of a nation are pure, when true religion and internal principles maintain their vigour, the attempts of the most powerful enemies to oppress them are commonly baffled and disappointed. . . . [H]e is the best friend to American liberty, who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy to God, I scruple not to call him an enemy to his country. Do not suppose, my brethren, that I mean to recommend a furious and angry zeal for the circumstantials of religion, or the contentions of one sect with another about their peculiar distinctions. I do not wish you to oppose any body’s religion, but every body’s wickedness. Perhaps there are few surer marks of the reality of religion, than when a man feels himself more joined in spirit to a true holy person of a different denomination, than to an irregular liver of his own. It is therefore your duty in this important and critical season to exert yourselves, every one in his proper sphere, to stem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worship, and obedience to his laws. . . . Many from a real or pretended fear of the imputation of hypocrisy, banish from their conversation and carriage every appearance of respect and submission to the living God. What a weakness and meanness of spirit does it discover, for a man to be ashamed in the presence of his fellow sinners, to profess that reverence to almighty God which he inwardly feels: The truth is, he makes himself truly liable to the accusation which he means to avoid. It is as genuine and perhaps a more culpable hypocrisy to appear to have less religion than you really have, than to appear to have more. . . . There is a scripture precept delivered in very singular terms, to which I beg your attention; “Thou shalt not hate thy brother in thy heart, but shalt in any wise rebuke him, and not suffer sin upon him.” How prone are many to represent reproof as flowing from ill nature and surliness of temper? The spirit of God, on the contrary, considers it as the effect of inward hatred, or want of genuine love, to forbear reproof, when it is necessary or may be useful. I am sensible there may in some cases be a restraint from prudence, agreeably to that caution of our Saviour, “Cast not your pearls before swine, lest they trample them under their feet, and turn again and rent you.” Of this every man must judge as well as he can for himself; but certainly, either by open reproof, or expressive silence, or speedy departure from such society, we ought to guard against being partakers of other men’s sins.

Mandal vs Mandir The V.P. Singh government was the biggest casualty of this confrontation. Within the BJP and its mentor, the RSS, the debate on whether or not to oppose V.P. Singh and OBC reservations reached a high pitch. Inder Malhotra | 981 words It was a blunder on V.P. Singh’s part to announce his acceptance of the Mandal Commission’s report recommending 27 per cent reservations in government jobs for what are called Other Backward Classes but are, in fact, specified castes — economically well-off, politically powerful but socially and educationally backward — in such hot haste. He knew that the issue was highly controversial, deeply emotive and potentially explosive, which it proved to be instantly. But his top priority was to outsmart his former deputy and present adversary, Devi Lal. He even annoyed those whose support “from outside” was sustaining him in power. BJP leaders were peeved that they were informed of what was afoot practically at the last minute in a terse telephone call. What annoyed them even more was that the prime minister’s decision would divide Hindu society. The BJP’s ranks demanded that the plug be pulled on V.P. Singh but the top leadership advised restraint, because it was also important to keep the Congress out of power. The party leadership was aware of the electoral clout of the OBCs, who added up to 52 per cent of the population. As for Rajiv Gandhi, he was totally and vehemently opposed to the Mandal Commission and its report. He eloquently condemned V.P. Singh’s decision when it was eventually discussed in Parliament. This can be better understood in the perspective of the Mandal Commission’s history. Having acquired wealth during the Green Revolution and political power through elections, the OBCs realised that they had little share in the country’s administrative apparatus, especially in the higher rungs of the bureaucracy. So they started clamouring for reservations in government jobs. Throughout the Congress rule until 1977, this demand fell on deaf ears. It was the Janata government, headed by Morarji Desai, that appointed the Mandal Commission in 1978. Ironically, by the time the commission submitted its report, the Janata was history and Indira Gandhi was back in power. She quietly consigned the document to the deep freeze. In Rajiv’s time, one of his cabinet ministers, Shiv Shanker, once asked about the Mandal report.

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

Look at that ship. That clipper cost me a queen’s ransom, even with the Kestrel thrown in the bargain. But it was the fastest ship to be had.” He took her hands in his. “Forget money. Forget society. Forget expectations. We’ve no talent for following rules, remember? We have to follow our hearts. You taught me that.” He gathered her to him, drawing her hands to his chest. “God, sweet, don’t you know? You’ve had my heart in your pocket since the day we met. Following my heart means following you. I’ll follow you to the ends of the earth if I have to.” He shot an amused glance at the captain. “Though I’d expect your good captain would prefer I didn’t. In fact, I think he’d gladly marry us today, just to be rid of me.” “Today? But we couldn’t.” His eyebrows lifted. “Oh, but we could.” He pulled her to the other side of the ship, slightly away from the gaping crowd. Wrapping his arms around her, he leaned close to whisper in her ear, “Happy birthday, love.” Sophia melted in his embrace. It was her birthday, wasn’t it? The day she’d been anticipating for months, and here she’d forgotten it completely. Until Gray had appeared on the horizon, she hadn’t been looking forward to anything. But now she did. She looked forward to marriage, and children, and love and grand adventure. Real life and true passion. All of it with this man. “Oh, Gray.” “Please say yes,” he whispered. “Sophia.” The name was a caress against her ear. “I love you.” He kissed her cheek and pulled away. “I’ve been remiss in not telling you. You can’t know how I’ve regretted it. But I love you, Sophia Jane Hathaway. I love you as no man ever loved a woman. I love you so much, I fear I’ll burst with it. In fact, I think I shall burst if I go another minute without kissing you, so if you’ve any mind to say yes, I’d thank you to-“ Sophia flung her arms around his neck and kissed him. Hard at first, to quiet the fool man; then gently, to savor him. oh, how she loved the taste of him, like freshly baked bread and rum. Warm and wholesome and comforting, with just a hint of spice and danger. “Yes,” she sighed against his lips. She pulled back and looked into his eyes. “Yes, I will marry you.” His arms tightened about her waist. “Today?” “Today. But you must let me change my gown first.” Smiling, she stroked his smooth cheek. “You even shaved.” “Every day since we left Tortola.” He gave her a rueful smile. “I’ve a few new scars to show for it.” “Good.” She kissed him. “I’m glad. And I don’t care if society casts us out for the pirates we are, just as long as I’m with you.” “Oh, I don’t know that we’ll be cast out, exactly. We’re definitely not pirates. After your stirring testimony”-he chucked her under the chin-“Fitzhugh decided to make the best of an untenable situation. Or an unhangable pirate, as it were. If he couldn’t advance on his career by convicting me, he figured he’d advance it by commending me. Awarded me the Kestrel as salvage and recommended me to the governor for a special citation of valor. There’s talk of knighthood.” He grinned. “Can you believe it? Me, a hero.” “Of course I believe it.” She laced her fingers at the back of his neck. “I’ve always known it, although I should curse that judge and his ‘citation of valor.’ As if you needed a fresh supply of arrogance. Just remember, whatever they deem you-gentleman or scoundrel, hero or pirate-you are mine.” “So I am.” He kissed her soundly, passionately. “And which would you prefer tonight?” At the seductive grown in his voice, shivers of arousal swept down to her toes. “Your gentleman? Your scoundrel? Your hero or your pirate?” She laughed. “I imagine I’ll enjoy all four on occasion. But tonight, I believe I shall find tremendous joy in simply calling you my husband.” He rested his forehead against hers. “My love.” “That, too.

the AuThoRS Neal Lathia is a research associate in the Computer laboratory at the university of Cambridge. His research falls at the intersection of data mining, mobile systems, and personalization/recommender systems. lathia has a phD in computer science from the university College london. Contact him at neal.lathia@ cl.cam.ac.uk. Veljko Pejovic is a postdoctoral research fellow at the school of Computer science at the university of birmingham, uK. His research focuses on adaptive wireless technologies and their impact on society. pejovic received a phD in computer science from the university of California, santa barbara. Contact him at v.pejovic@cs.bham.ac.uk. Kiran K. Rachuri is a phD student in the Computer laboratory at the university of Cambridge. His research interests include smartphone sensing systems, energy efficient sensing, and sensor networks. rachuri received an ms in computer science from the Indian Institute of technology madras. Contact him at kiran.rachuri@cl.cam.ac.uk. Cecilia Mascolo is a reader in mobile systems in the Computer laboratory at the university of Cambridge. Her interests are in the area of mobility modeling, sensing, and social network analysis. mascolo has a phD in computer science from the university of bologna. Contact her at cecilia.mascolo@cl.cam.ac.uk. Mirco Musolesi is a senior lecturer in the school of Computer science at the university of birmingham, uK. His research interests include mobile sensing, large-scale data mining, and network science. musolesi has a phD in computer science from the university College london. Contact him at m.musolesi@ cs.bham.ac.uk. Peter J. Rentfrow is a senior lecturer in the psychology Department at the university of Cambridge. His research focuses on behavioral manifestations of personality and psychological processes. rentfrow earned a phD in psychology from the university of texas at Austin. Contact him at pjr39@cam.ac.uk.selected Cs articles and columns are also available for free at http

Ironically, given the high-tech quality of the diagnostic and monitoring effort, the containment policies were based on traditional methods dating from the public health strategies against bubonic plague of the seventeenth century and the foundation of epidemiology as a discipline in the nineteenth century—case tracking, isolation, quarantine, the cancellation of mass gatherings, the surveillance of travelers, recommendations to increase personal hygiene, and barrier protection by means of masks, gowns, gloves, and eye protection. Although SARS affected twenty-nine countries and five continents, the containment operation successfully limited the outbreak primarily to hospital settings, with only sporadic community involvement. By July 5, 2003, WHO could announce that the pandemic was over.

Stress begs alleviation, which rhesus monkeys achieve through grooming. The relaxing effect of this activity wasn’t easy to prove, however, because for every time our monkey was being groomed we needed a perfect match, such as an almost identical situation in which she was not being groomed. The difference in heart rate could then be attributed to the grooming. We found indeed that grooming slows down the heart, which was the first such demonstration for any animal in a naturalistic setting. It confirmed the widely held assumption that grooming is an enjoyable, calming activity that serves not only to remove lice and ticks, but also to eliminate stress and foster social ties. Drops in heart rate have also been found in horses being petted by humans, and conversely, in humans petting their pets. In fact, animal companions are so effective against stress that they are increasingly recommended for heart patients.

What has clearly happened in the case of many otherwise intelligent people, is that childhood crippling of their brains and emotions in favor of some dogmatic religion has for all practical purposes made their theistic views impervious to logical analysis. It is an area they simply will not investigate objectively or impartially, because it has become so deeply fused with their entire self-image that it is beyond their psychological powers to question it. My own view is that this infantile brainwashing is one of the great crimes against humanity and it has been practiced for countless millennia (well before the advent of organized religion) and continues to be practiced to this day. Religious leaders would no doubt react with horror at the recommendation that children actually be allowed to make up their own minds about the adoption of a given religion, or any religion at all, until they are intellectually and emotionally ready to do so, without the prejudicial influence of parents, clerics, and the society at large. (No exception need be made for communist societies, for in such societies the people are brainwashed into atheism just as vigorously-and perniciously-as people in other societies are brainwashed into theism.) H. P. Lovecraft laid bare the matter long ago: We all know that any emotional bias-irrespective of truth or falsity-can be implanted by suggestion in the emotions of the young, hence the inherited traditions of an orthodox community are absolutely without evidential value regarding the real "is-or-isn'tness" of things. Only the exceptional individual reared in the nineteenth century or before has any chance of holding any genuine opinion of value regarding the universe-except by a slow and painful process of courageous disillusionment. If religion were true, its followers would not try to bludgeon their young into an artificial conformity; but would merely insist on their unbending quest for truth, irrespective of artificial backgrounds or practical consequences. With such an honest and inflexible openness to evidence, they could not fail to receive any real truth which might be manifesting itself around them. The fact that religionists do not follow this honorable course, but cheat at their game by invoking juvenile quasihypnosis, is enough to destroy their pretensions in my eyes even if their absurdity were not manifest in every other direction.

​Try it in the last hundred years or so and you’ll find the lack of National Insurance number, ID card, or credit rating means you’re officially a non-person and after America closed its borders last year, all sorts of security alarm bells start ringing. ​Or, you think you’ll go back a little further before all these tiresome records were invented, but that doesn’t work either. Society is rigid. Everyone knows everyone else in their world. Everyone has their place in the scheme of things. If you don’t belong to a family, a tribe, a village, a guild, whatever, you don’t exist then, either. And you can’t just pitch up somewhere without mutual acquaintances, recommendations, or letters of introduction. Life on the fringes of society, any society in any time is tough. I should know.

She leaned forward and put her elbows on the table. “We are a little bit different in Israel, Mason. In Britain, the USA, women try hard to be more men than the men, more aggressive than men, more powerful and assertive than men. My theory is that they do that because there is nothing much else left to do in the modern world save fantasize, and because your society no longer has any need for men. ​“But Israel is not like that. We face the threat of extinction every day when we rise to work, and every night when we go to bed. We are surrounded on three sides by people who want to extinguish us from the face of the Earth, just because we are Jewish. Women join the army in Israel, not because we have to—though we do have to—and not because we want to prove we are equal or better than men. We join the army to fight for our survival, for the survival of our families and our children. You understand?” ​She waited for me to answer. I didn’t so she went on. ​“And, unlike British and American women, we do not go around with a hatchet in our hand trying to chop the balls off every man we meet. Because we want—and need—our men to be men. Real men. Not macho assholes, not gorillas, men. Fathers in peace, lions in war.” ​I nodded. “I understand.” ​She looked vaguely surprised. “Really? I don’t need to fight you or break your arm?” ​I smiled. “I wouldn’t recommend trying, but you don’t need to do it, no.

Midwest Book Full Review It's unusual to find a political and supernatural thriller so intrinsically woven into current issues about the fabric of American society that its fiction bleeds into a cautionary nonfiction tale, but Robert Hamilton's Crux: A Country That Cannot Feed Its People and Its Animals Will Fall represents such an achievement. Its saga of race, food security, violence and prejudice from religious and social circles alike, and the vulnerability of the American food supply chain provides a powerful story that holds many insights, perspectives, and warnings for modern-day readers concerned about this nation's trajectory. Readers who choose the story for its political and supernatural thriller elements won't be disappointed. The tale adopts a nonstop staccato, action-filled atmosphere as a series of catastrophes force veterinarian Dr. Thomas Pickett to move beyond his experience and objectives to become an active force in effecting change in America. How (and why) does a vet become involved in political scenarios? As Dr. Pickett becomes entangled in pork issues, kill pens, and a wider battle than that against animal cruelty, readers are carried into a thought-provoking scenario in which personal and environmental disasters change his upward trajectory with his new wife and their homestead. As Dr. Pickett is called on stage to testify about his beliefs and the Hand of God indicates his life and involvements will never be the same, readers receive a story replete in many social, spiritual, and political inquiries that lead to thought-provoking reflections and insights. True miracles and false gods are considered as he navigates unfamiliar territory of the heart, soul, and mind, coming to understand that his unique role as a vet and a caring, evolving individual can make a difference in the role America plays both domestically and in the world. From the Vice President's involvement in a national security crisis to the efforts to return the country to "its true Christian foundations," Robert Hamilton examines the crux of good intentions and beliefs gone awry and the true paths of those who link their personal beliefs with a changing political scenario. Whose side is God on, anyway? These and other questions make Crux not just a highly recommended read for its political thriller components, but a powerful social and spiritual examination that contains messages that deserve to be inspected, debated, and absorbed by book clubs and a broad audience of concerned American citizens. How do you reach hearts and minds? By producing a story that holds entertainment value and educational revelations alike. That's why libraries need to not only include Crux in their collections, but highlight it as a pivot point for discussions steeped in social, religious, and political examination. There is a bad storm coming. Crux is not just a riveting story, but a possible portent of a future America operating in the hands of a dangerous, attractive demagogue.

The nutrition recommendations of the American Cancer Society (ACS) are formulated by registered dietitians trained in the food pyramid (read: Big Agriculture) model. Their corporate sponsors are the American Dairy Association, Abbott Nutrition (maker of seasonal vaccines and ibuprofen), and PepsiCo. The “quick and easy” snacks they recommend to people undergoing cancer treatment include angel food cake, cookies, doughnuts, ice cream, and microwavable snacks.16 (We are not kidding; visit their website and see for yourself.) These recommendations turn a blind eye to the many important studies (not to mention the suppressed work of Otto Warburg, PhD, MD, and Thomas Seyfried, PhD, in the field of the metabolic theory of cancer, which we detail in chapter 4; see “How Cancer Cells Gobble Glucose: The Warburg Effect”) that have proven that sugar causes—or, at the very least, can stimulate—cancer. Even a mainstream 2016 study from the University of Texas MD Anderson Cancer Center concluded that diets high in sugar are “a major risk factor” for certain types of cancers, especially breast cancer. We simply must reverse the dismissive attitude toward the role that diet and lifestyle play in cancer prevention or progression. Because it may very well be our only hope.

The danger, the report concluded, was political, stemming from the perception of marijuana as “fostering a counterculture that conflicts with basic moral precepts.” The commission asked if criminal punishment for cannabis might be causing more harm to society than the drug itself. Instead of tearing the ass out of pot advocacy, the report recommended decriminalization. Nixon allegedly refused to read beyond the first few pages. His administration buried the report and continued its alarmist rhetoric. Marijuana’s “temporary” Schedule 1 status—categorizing cannabis as one of the most dangerous substances in the United States—quietly became permanent.

recommended The Mysterious Benedict Society

13. Another object calling for our common solicitude is the marriage of Christians, that pure alliance which Saint Paul has called a great sacrament in Jesus Christ and His Church. Let us stifle the bold opinions and rash innovations which can compromise the sanctity and indissolubility of its bonds. This recommendation has already been made to you in a special manner by the letters of Our predecessor, Pius VII, of happy memory. Yet the attacks of the enemy are constantly increasingly. Care must therefore be taken to teach the people that marriage, once lawfully contracted, can no more be dissolved; that God has imposed on the married whom He has joined together, the obligation of living in perpetual society, and that the knot which binds them can be severed only by death. Never forgetting that marriage is included in the circle of holy things, and placed, consequently, under the jurisdiction of the Church, the faithful will have under their eyes the laws of the Church in this matter; they will obey them with religious respect and fidelity, convinced that on their execution depend absolutely the rights, stability, and legitimacy of the conjugal union.

95 percent of us are not even getting the minimum recommended amount of fiber in our diets...We are the mot fiber-deprived society of the modern era, and there are no signs of that letting up.

As a society we need to stop taking our skincare advice from people whose motives for recommending specific products are almost entirely financially driven; this includes skincare companies, journalists, bloggers, beauty therapists, YouTubers and even some medical professionals. I refer to this seemingly diverse group of people collectively as "Big Skincare".

In his book and his lectures, Professor Kornai underscored that poor people and unemployment are the downside of every market economy, including in the United States. He pointed out that the market cannot and does not solve every social problem. And no matter what their aspirations and opportunities may be, not everyone will get rich. Society will always be divided into haves and have-nots; the key question for economists and policymakers to resolve was how to bridge the inevitable income and opportunity gaps. In the case of Eastern Europe, Professor Kornai had recommended the creation of a comprehensive social protection fund and financial aid to cushion the transition to the private sector for laid-off state factory workers.

Birds that are startled frequently try to take off and fly toward what looks like open space, which is often how they end up hitting windows. If the window is close enough, the bird won’t have time to get up enough speed to injure itself too badly, which is why the Audubon Society recommends that if you can’t put bird feeders more than 10 meters away from your window, you should put them closer than 1 meter.

When the ILO recommended legalization of the sex industry in 1998, the main argument was that governments should be able to garner a share of a lucrative industry. But in order to assert this, it was, of course, necessary for prostitution also to be legitimated as morally acceptable. The narcotics trade and murder-for-hire are other lucrative industries from which governments can also profit, but few international organizations would recommend totally legalizing them. By renaming prostitution "sex work", explaining that it can be the result of free choice, that society has to "admit the individual's right to work as a prostitute," and then fight for better working conditions, the ILO gave the governments the moral legitimacy to profit from prostitution. The story of the sex worker has replaced earlier biological and eugenic myths. Today it is the primary story used when the porn industry wants to advance its interests. It is used by men who defend buying sex. it is used by governments and lobbyists to legalize the trade in women.

I hope you agree with your distinguished mother, Major Rockingham, that divorce has gone quite far enough already. In our class, it certainly has. According to my information nine cases out of ten among people one knows are faked. There is a certain firm of Society solicitors— according to one of my informants— which actually employs, or at any rate recommends, professional co-respondents”. “Of which sex?” asked Geoffrey, his face serious but his foot touching Val’s under the table. “Females! In our class, unfortunately, the idea that it is the gentlemanly thing for a husband to allow his erring wife to obtain what she is pleased to call her freedom still persists.

In normal circumstances, as Edward Said recommended in his seminal Culture and Imperialism, painful dialogue with the past should enable a given society to digest both the most evil and the most glorious moments of its nation's history. But this could not work in a case where a moral self-image is considered to be the principal asset in the battle for public opinion, and thus the best means of surviving in a hostile environment. The way out for the Jewish society in the newly founded state was to erase in the collective memory the unpleasant chapters of the past, and leave intact the gratifying ones. It was a conscious mechanism put in place and motion in order to solve the impossible tension arising from the two contradictory messages of the past.

The development of a kind of local patriotism for the firm, of an “esprit de corps” similar to that of college and university students, as recommended by Wyatt and other British social psychologists, would only reinforce the asocial and egotistical attitude which is the essence of alienation. All such suggestions in favor of “team” enthusiasm ignore the fact that there is only one truly social orientation, namely the one of solidarity with mankind. Social cohesion within the group, combined with antagonism to the outsider, is not social feeling but extended egotism.

it is the justification of violence against children that distinguishes it from other types of violence in our society, and is an unspeakable disgrace. A large section of public opinion, as well as countless experts and intellectuals, who in other respects are educated, kind and understanding, maintain that a “timely smack” is not only acceptable, but recommendable: a useful “educational” tool that helps the victim become a better person. The victim is told: “It’s for your own good”, or even, the height of shamelessness: “It hurts me more than it hurts you.” No one, or no one living in a democracy at the beginning of the twenty-first century at any rate, would dare justify violence in this way if the victim were an adult.

Cue thousands of Instagram posts encouraging the no-contact rule and implicitly shaming anyone who continues a relationship with their ex. But the story of relationships and their endings is far too complex for us to apply solution-focused changes aimed at reducing pain. Still, every one of my friends and every therapist on Instagram advises against talking to an ex. No contact, cold turkey, zero—a crazy idea to me. In my work, I’ve noticed that more than half of my clients will continue to communicate with their former partner, maintaining some form of connection. Even a friendship. This happens despite the discouraging advice recommending a complete cutoff. But we, as a society, might be better off trying to understand our need to continue a connection with an ex than condemning or strongly advising against it. Maybe it’s time we reconsidered our attitude toward post-breakup connections. Instead of dismissing them as unhealthy, we could try to understand the motives behind our choice to stay in touch. After all, each relationship and breakup is unique, and the two (or more) people involved in a ruptured relationship are in the best position to judge what serves their emotional needs and personal growth. The idea of cutting an ex out of your life completely is also extremely heteronormative. Many queer people (like me) don’t have their family of origin to fall back on. Our “families” are therefore sometimes our friends, partners, and ex-partners, the people we form deep connections with. Alex was my family for ten years. So, for me, cutting him out of my life entirely wasn’t so simple.

When a troubled member of a traditional society went to the tribe’s healer, the healer didn’t open the discussion with questions like “How long have you been experiencing spleen discomfort?” or “What, exactly, is your deductible?” Instead he or she asked when the person stopped feeling spontaneous joy, stopped singing, stopped dreaming. In other words, wayfinders need to know when the sick, stuck, depressed, or failing patient stopped playing. Any confident traditional healer with access to modern medicine will gladly recommend a splint or antibiotics for someone with a broken leg or an infection, but for the soul sickness and stress-related illnesses that so bedevil many of us, wayfinders know that playing to the point of enchantment is necessary medicine.

An appropriate response to the complicated situation in society will not come from detached, objective analysis, cost–benefit calculations, efficiency quotients, and cultural arguments. The decisions that are made and courses of action that are recommended should be commensurate with the life of Jesus—his actions, his teaching, his cross.

Here’s my contribution...” This statement works in multiple contexts, including those where bragging is not highly regarded and when pointing out your contributions to a team project. If someone claims your work, you might also use statements such as “I appreciate [name] adding to my thinking” or “I’m glad we’re on the same page. My original thinking is that...” “People tell me that...” This softens a brag, as you’ve put it in the third person. “I’m proud to have supported my client by...” This is a softer version of “I did this...” “It’s a privilege to have...” Other variations of this include “I was excited when...,” “I was honored by...,” and “I appreciate...” Banish the statements “It was really a team effort” and “It wasn’t a big deal” from your vocabulary. It’s also stronger to talk about accomplishments rather than effort. I asked Whitney Johnson, who is recognized as one of the world’s foremost executive coaches, what she recommends her clients say when they’re having trouble bragging. One suggestion of particular note is: I know it might feel odd for me to talk to you about what I do well because society has taught us to not like women who do. But now I’m going to, so that you will know that I can do the work you are thinking of hiring me to do.

I cannot conclude without earnestly recommending to my fellow-citizens, the forbearance of all force or violence, to obstruct the execution of the laws, or disturb the peace of society' relying, to effect the desirable reforms, upon the ordinary and proper modes of petition and remonstrance; and above all to be peculiarly cautious, and attentive to that object, in their suffrages at the various Elections, which, in a representative government, cannot fail of restoring things to their first principles, if the people are not deceived or cajoled, nor in a state of apathy or inattention to the importance of their suffrages.' -- EDMUND PENDLETON, 'Address of the Honorable Edmund Pendleton (1798/1799?)

We strongly recommend that anyone using this manual become familiar with the updated International Society for the Study of Trauma and Dissociation Treatment Guidelines for DID and DDNOS (ISSTD Treatment Guidelines, 2011).

I recommend trusting that the reason for an algorithmic decision is some kind of preexisting social bias manifesting in subtle (or obvious) ways. It feels unsatisfying to lack a reason, and that dissatisfaction can fuel a drive to achieve social justice. Tech is racist and sexist and ableist because the world is so. Computers just reflect the existing reality and suggest that things will stay the same—they predict the status quo. By adopting a more critical view of technology, and by being choosier about the tech we allow into our lives and our society, we can employ technology to stop reproducing the world as it is, and get us closer to a world that is truly more just.

Self-Reliance” is Emerson’s essay on the unalienated human being. The essay is not a blueprint for selfishness or withdrawal; it is not anti-community. It recommends self-reliance as a starting point—indeed the starting point—not as a goal. When a better society evolves, it will not, in Emerson’s view, come about through a suppression of the process of individuation but through a voluntary association of fulfilled individuals.

Yet table manners have a great deal to recommend them as a subject for analysis. To begin with, since they are each culture's own way to encourage and manage the sharing of food, they are essential for the foundation and survival of every human society without exception. Once we recognize this fact, we may agree that explaining eating rituals is a serious and desirable enterprise.

Given the close association of Locke’s name with a particular brand of contemporary radical thought, it is understandable that Burke hardly mentioned Locke. As Peter Stanlis rightly points out: Burke’s opponents who attacked him from the assumption of revolutionary “natural rights” were generally well aware that they were in the political tradition of Locke. In 1793 the Constitutional Society of Sheffield printed an abstract of Locke’s Treatise on Civil Government, the preface of which stated: “Edmund Burke, the Knight Errant of Feudality, declared in the House of Commons, that ‘Locke’s Treatise on Civil Government, was the worst book ever written.’ We are certain it needs no further recommendation.”22 Whilst there is no direct record of Burke making this statement, it is significant that contemporary Lockeans clearly saw Burke as an opponent of Locke.

the court placed me at the Starr Commonwealth, a residential boys’ home where I lived for the next seven years. Even after “graduating” from Starr as a nineteen-year-old, the odyssey continued. Starr and its staff abandoned me to the streets, leaving me to fend for myself, an angry, lonely, largely antisocial and ill-prepared adolescent with no family and no support services to help me make the difficult transition into a society that now expected me to function as a responsible adult.

I left foster care unprepared for reintegration to society, with few resources to cope with a sometimes harsh and unsympathetic world. I had no family, few contacts and a general distrust of people that further hindered success. Conversely, my assets included many of the values I embraced at Starr and a few contacts that offered temporary but insufficient support. I

In such societies it is common for ordinary people to seek out celibate spiritual leaders for marriage, love and sometimes sexual guidance. This strikes me as a particularly stupid kind of folly. Nobody ever asks a vegetarian for a recommendation for a steak house

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

Before he knew it, he’d reached his destination, and without bothering to kick off his shoes, he jumped into the large stone fountain that was situated halfway between the house and the cliffs that led to the sea. Splashing his way through the water, he reached the waterfall that had been built in the very middle of the fountain and stuck Thaddeus right into it. Shrieking with clear delight, Thaddeus began to wiggle, the paste that still covered him making him remarkably slippery. Afraid of dropping him, Everett set him down and then straightened, discovering that while he’d been busy with Thaddeus, Elizabeth had joined them in the fountain. Without so much as a by-your-leave, she sent water flying his way. And when Rose suddenly appeared in the fountain as well, he found himself splashed from all sides as the children went about the business of being children. Stumbling his way to the side of the fountain, he was just about to announce his surrender when a wave of water smacked him in the face, leaving him sputtering. When he finally caught his breath and pushed his hair out of his eyes, he found Millie grinning back at him, even as she scooped more water up into a bucket she’d somehow managed to procure. War was immediate, and one he knew he couldn’t win. The children continued splashing him as Millie threw bucketful after bucketful of water his way. When Millie slipped and fell, he saw an opportunity he couldn’t resist. Grabbing the bucket, which was floating beside her, he scooped up water and aimed it at Thaddeus, who’d abandoned his purple frock and was splashing around in nothing but his drawers. Drawing the bucket back, he let the water fly, but Thaddeus ducked out of the way—which had the water winging out of the fountain to land directly on . . . his mother. Even the peacocks that had been screeching just as loudly as the children had been shrieking seemed to realize the gravity of the situation. They stopped screeching, the children stopped shrieking, but Millie pushed soggy curls out of her eyes and simply smiled at his mother. “You’re more than welcome to join us, Mrs. Mulberry, now that you’re all wet.” For the briefest of seconds, Everett thought he caught a glimpse of longing in his mother’s eyes, but then she lifted her chin. “It would hardly be proper for me to frolic in a fountain, Miss Longfellow, nor is it proper for you to be in there, either.” She lifted her chin another notch as she glanced his way. “You’ve ruined my hat as well as soaked me to the skin.” With amusement tickling his throat, he looked his mother up and down. “I’ll buy you a new hat, Mother, but all I can suggest about you being soaked to the skin is to perhaps recommend you either search out a towel or, as Millie suggested, join us. It’s rather fun to frolic about in a fountain, even if society wouldn’t approve.” Dorothy

After years of relying on strangers to supply nearly everything and to make the majority of important decisions about their lives and welfare, the system emancipates them at the tender age of 18. Already traumatized by the problems that required removal from their families, and then further distressed by a system insensitive to their emotional needs, these confused young people must now magically adopt the ways of mature adults and integrate into society successfully. This is a sequence of events doomed to undermine healthy adult outcomes. Only

Delgamuukw involved two bands of the Skeena region in northwest British Columbia. They wanted to challenge the governmental and legal assumptions about land ownership. The case began in 1984 and ended at the Supreme Court in 1997. The two bands did not win ownership. However, they brought the standard European-derived assumptions about the nature of ownership to a halt and opened the way for what might be fair negotiations. What is fascinating is that the government had all the written documentation it needed to win. But the court, led by Chief Justice Antonio Lamer, turned them back. The Gitxsan and the Wet’suwet’en Nations had put forward an argument of oral memory in order to prove the land was theirs. They argued that oral memory is perfectly accurate, as it is passed on from one generation to the next via individuals charged with remembering, and with doing so accurately through a formalized process. As in the Guerin decision, the Court chose to base its decision on principles far more important than any technical argument coming out of the Western tradition. The result was one of the most important rulings in the history of Canada. Alongside written proof, the Court would give equal place – and in this case what amounted to precedence – to oral memory. This argument for orality carries all of us out of the universal European narrative. In the chief justice’s eloquent judgment, he said that oral histories would be “admitted for their truth,” that the laws of evidence must therefore be adapted, that “in the circumstances, the factual findings [of the government] cannot stand.” His concluding sentences were a call for negotiations to achieve something that I can only imagine happening through a spatial approach: “… the reconciliation of the pre-existence of Aboriginal societies with the sovereignty of the Crown. Let us face it, we are all here to stay.” The crisis of 2012–2013 is a depressing reminder that the governments of Canada – federal and provincial – have stubbornly refused to accept this Supreme Court recommendation. But at least the rules are there, carefully argued and laid out, constantly repeated and developed

Personal Thinking Blockchains More speculatively for the farther future, the notion of blockchain technology as the automated accounting ledger, the quantized-level tracking device, could be extensible to yet another category of record keeping and administration. There could be “personal thinking chains” as a life-logging storage and backup mechanism. The concept is “blockchain technology + in vivo personal connectome” to encode and make useful in a standardized compressed data format all of a person’s thinking. The data could be captured via intracortical recordings, consumer EEGs, brain/computer interfaces, cognitive nanorobots, and other methodologies. Thus, thinking could be instantiated in a blockchain — and really all of an individual’s subjective experience, possibly eventually consciousness, especially if it’s more precisely defined. After they’re on the blockchain, the various components could be administered and transacted — for example, in the case of a post-stroke memory restoration. Just as there has not been a good model with the appropriate privacy and reward systems that the blockchain offers for the public sharing of health data and quantified-self-tracking data, likewise there has not been a model or means of sharing mental performance data. In the case of mental performance data, there is even more stigma attached to sharing personal data, but these kinds of “life-streaming + blockchain technology” models could facilitate a number of ways to share data privately, safely, and remuneratively. As mentioned, in the vein of life logging, there could be personal thinking blockchains to capture and safely encode all of an individual’s mental performance, emotions, and subjective experiences onto the blockchain, at minimum for backup and to pass on to one’s heirs as a historical record. Personal mindfile blockchains could be like a next generation of Fitbit or Apple’s iHealth on the iPhone 6, which now automatically captures 200+ health metrics and sends them to the cloud for data aggregation and imputation into actionable recommendations. Similarly, personal thinking blockchains could be easily and securely recorded (assuming all of the usual privacy concerns with blockchain technology are addressed) and mental performance recommendations made to individuals through services such as Siri or Amazon’s Alexa voice assistant, perhaps piped seamlessly through personal brain/computer interfaces and delivered as both conscious and unconscious suggestions. Again perhaps speculatively verging on science fiction, ultimately the whole of a society’s history might include not just a public records and document repository, and an Internet archive of all digital activity, but also the mindfiles of individuals. Mindfiles could include the recording of every “transaction” in the sense of capturing every thought and emotion of every entity, human and machine, encoding and archiving this activity into life-logging blockchains.

For the contemporary period, you should study some selected comic books.” “You’re fantastic.” “I recommend Batman especially, for he tends to transcend the abysmal society in which he’s found himself. His morality is rather rigid, also. I rather respect Batman.

Thus I repudiate facility. I recommend a certain manner of thinking which courts difficulty; I value effort above everything. How could certain people have mistaken my meaning? To say nothing of the kind of person who would insist that my “intuition” was instinct or feeling. Not one line of what I have written could lend itself to such an interpretation. And in everything I have written there is assurance to the contrary: my intuition is reflection. But because I called attention to the mobility at the base of things, it has been claimed that I encouraged a sort of relaxing of the mind. And because the permanence of substance was, in my eyes, a continuity of change, it has been said that my doctrine was a justification of instability. One might just as well imagine that the bacteriologist recommends microbic diseases to us when he shows us microbes everywhere, or that the physicist prescribes the exercise of swinging when he reduces natural phenomena to oscillations. A principle of explanation is one thing, a maxim of conduct is another. One could almost say that the philosopher who finds mobility everywhere is the only one who cannot recommend it, since he sees it as inevitable, since he discovers it in what people have agreed to call immobility. But the truth is that in spite of the fact that he views stability as a complexity of change or as a particular aspect of change, in spite of the fact that in some way he resolves stability into change he will none the less, like everybody else, distinguish stability and change. And for him, as for everyone, will arise the question of knowing to what extent it is the special appearance called stability, to what extent it is change pure and simple that he must recommend to human societies. His analysis of change leaves this question intact. If he has any common sense at all, he, like everyone else, will consider necessary a permanence of what is. He will say that institutions should furnish a relatively invariable framework for the diversity and mobility of individual designs. And he will understand perhaps better than other people the role of these institutions. Do they not continue in the domain of action, in laying down imperatives, the work of stabilization that the senses and the understanding accomplish in the realm of knowledge when they condense into perception the oscillations of matter, and into concepts, the constant flow of things? No doubt, in the rigid framework of institutions, sustained by that very rigidity, society evolves.

Physicians could recommend no cure, no palliative therapy, no prophylactic measures of protection, no strategy of rehabilitation for those it left disabled. Its mode of transmission, its portal of entry, its pathology—all were unsolved puzzles.

Mauss recommends collaborative connections throughout purposefully uncertain frontiers between psychology and sociology. This proposition has been confirmed by history. We argue for a reciprocal envelopment and not a rivalry...One understands thus the necessity of convergent effort toward a sole reality which blends body, soul, and society because it is concerned with 'phenomena of totality.' But the ambiguity remains, since individuality and society are two totalities: there is therefore a totality in a totality and a double perspective.

For me, terrorism is still the image of white men, people active in society, standing over the charcoaled, lynched body of a black man, looking pleased with their work.

The goal of the magician, particularly the chaos magician, is to position his or her life so that it responds positively to volatility rather than negatively. Volatility should make your life better, not worse, just as the thousands of microtears in your muscles during weight training lead to larger biceps. Be the bicep, not the teacup! It’s easier than it sounds, and it gets easier the further you stray from society’s recommended life. As for those who do not consider themselves risk takers, this reflects a fundamental misunderstanding of both risk and their own personalities. The appetite for risk exists on a spectrum, it is not binary. You may be so comfortable taking certain risks that you do not consider them risks at all, like smokers at the airport worrying about their flight, or patrons expressing concern over terrorism in the pub before driving home drunk. The other side of this inability to see risks you are comfortable with as inherently risky is the propensity to see risks that make you uncomfortable as much riskier than they are.

Some white teachers are nervous about sharing critical feedback about a black student’s performance with the student’s parents for fear that they may be accused of racial bias. But honest feedback is necessary for improvement, and to deny the child and the parents the opportunity to learn from it is unfair. What if the child does need special assistance? Tension could be defused if the teacher began by acknowledging the problem that improper and unnecessary special education referrals are all too common for black children and it would not surprise her if the parents were wary of her recommendation. After acknowledging the validity of their concerns about labeling and the low expectations too often projected onto black children, the teacher could present concrete evidence and examples of the student’s difficulties to his parents. Wary parents may feel that the teacher who has acknowledged the possibility of parental distrust will listen respectfully to their perspective. If you are accused of racial bias, do not take it personally. Rather than reacting in a defensive manner, acknowledge the possibility that your judgment may be biased and ask for more information from the parent’s perspective. It is hard to grow up in a race-conscious society without being influenced by stereotypes. “There’s not a prejudiced bone in my body!” is a familiar refrain; such categorical denials only reinforce suspicion on the part of black parents who view them as naive at best. How much more effective it would be to ask sincerely, “Help me understand what I did that made you think so.” An invitation to enter into dialogue rather than a rush to defend oneself goes a long way in cultivating trust even in the midst of a difficult interaction.

Protein and the Story of the AGEs Advanced glycation end-products (AGEs) can do some serious damage, especially over time. An article in The Clinical Journal of the American Society of Nephrology makes several important points about protein and its relationship to many of the diseases of aging: • Human studies indicate that excess dietary protein promotes progressive kidney damage by increasing the AGE burden. • A prudent approach is to recommend that people with chronic kidney disease achieve the recommended dietary allowance of protein—0.8 g/kg per day, or about 10 percent of total caloric intake— with an emphasis on high-quality protein, low in AGEs. • Conversely, very low dietary protein intake may lead to malnutrition, especially in those with advanced chronic kidney disease. • The dietary AGE load can be minimized by consuming nonmeat proteins. • There are several culinary methods that reduce AGE formation during cooking—steaming, poaching, boiling, and stewing. Frying, broiling, or grilling should be avoided, as they promote AGE formation. • Limitation of dietary AGEs seems prudent in those with obesity, diabetes, and other risk factors for chronic kidney disease.i With the gradual onset of kidney failure, acidosis again ensues and will lead to all types of inflammation and metabolic abnormalities. The preceding recommendations for how to avoid turning a meal into AGEs should become a major agingmanagement technology for Baby Boomers everywhere. — Leonard Smith, M.D.

When subjects in one of Pizarro’s studies were shown a sign recommending the use of hand wipes, he reported, they were harsher in their judgment of a girl who masturbated while clutching a teddy bear and a man who had sex in his grandmother’s bed while housesitting for her.

In an article published in 1998 in the normally staid pages of Neurology, the Spanish physician Juan Gómez-Alonso pointed out other, less obvious parallels between vampires and rabid animals. According to folklore, the lifespan of a vampire was forty days, which coincides with the average time a victim lives after being bitten by a rabid animal. And just like rabid people, vampires were repelled by light (hence their nocturnal habits), strong smells (the odor of garlic, according to folktales, could ward them off), and water (pouring it around graves was recommended to keep them in their underground vaults).

That October twelve of the ministers finally committed their congregations to the society they defined in a resolution: Humbly desirous of making an effort for the propagation of the Gospel amongst the Heathen, according to the recommendations of Carey’s Enquiry, we unanimously resolve to act in Society together for this purpose; and, as in the divided state of Christendom each denomination, by exerting itself separately, seems likeliest to accomplish the great end, we name this the Particular Baptist Society for the Propagation of the Gospel amongst the Heathen.[7]

Who are you? All I see of you is the shape you leave behind. The world is an engine for logging your desires. In these days you don't have identity; you have a browser history. People who liked cheap illusion also liked advanced consumer capitalism. Recommended for you: willing subjugation.

To recommend that fetuses having vaginal delivery receive analgesia or anesthesia establishes a dual standard of care that society is unlikely to embrace.21 Clinicians traditionally avoid any consideration of fetal analgesia or anesthesia in labor and delivery, because of potentially depressive effects on the newborn.

Strict Father morality is not just unhealthy for children. It is unhealthy for any society. It sets up good vs. evil, us vs. them dichotomies and recommends aggressive punitive action against “them.” It divides society into groups that “deserve” reward and punishment, where the grounds on which “they” “deserve” to have pain inflicted on them are essentially subjective and ultimately untenable (as we saw in the last chapter). Strict Father morality thereby breeds a divisive culture of exclusion and blame. It appeals to the worst of human instincts, leading people to stereotype, demonize, and punish the Other—just for being the Other. Blaming and punishing the Other for being the Other has led, in the worst cases, to the vilest of horrors: the Holocaust and the ghastly tragedies in Bosnia, Rwanda, Somalia, and so many other places. In this country it led to the KKK, and it is what many people fear from the militia movement. But even if there is no killing, a culture of blame is not one that is pleasant or productive to live in. In does not make for a harmonious society or for social progress. Insofar as Nurturant Parent morality can encourage cooperation and provide the incentive, the training, and the environment in which the largest number of citizens can work together productively and cooperatively, it seems by far the better choice.

The Circumcision Decision If you have a baby boy, chances are you’ll be asked whether or not you want to circumcise him in the hospital. Most of us have inherited a vague sense that circumcision is somehow cleaner or healthier. But these are myths. We’ll share a few facts to jumpstart your research. - The significance of the infant’s pain is often overlooked in circumcision. Hospitals use painful Gomco clamps that sever nerve endings, and most docs make the cut without anesthesia. - Many infants go into shock as a result of the pain they experience in circumcision, and the breastfeeding relationship may be compromised as a result. - The circumcised penis is no cleaner than an intact penis, and requires far more care during the healing process. - “...[P]rofessional societies representing Australian, Canadian, and American pediatricians do not recommend routine circumcision of male newborns.” ~American Medical Association What if you plan to circumcise for reasons of Jewish faith? In Jewish circumcisions, - Boys are circumcised eight days after birth, when natural levels of Vitamin K are the highest. - Anesthetic is traditionally given (in the form of a tiny amount of wine and/or numbing agents). - Mohels (traditional circumcisers) don’t use painful skin clamps. Overheard… After reading up on circumcision, I knew I didn’t want to go through with it. The first reason was medical: the AAP doesn’t recommend routine circumcision. My second reason was emotional. It went against my mama bear instinct to protect my baby. Convincing dad was more difficult. He wanted to have his son like him. (I asked him if he and his dad compared their penises; the answer was no.) My husband watched videos of the procedure being done but had to stop them before they were over. He’d thought it was a simple snip of the ‘extra’ skin, but it’s not. The foreskin is actually fused to the head of the penis, like a fingernail to a nail bed. We took our baby home from the hospital the way he was born, and we haven’t regretted it. ~Lani, mom to Bentley Want to learn more? Check out the Circumcision Resource Center online, a helpful resource filled with medical and psychological literature for those questioning the practice.

where am I going? This society? The whole human race?” These are questions which many of us today are asking urgently, deeply troubled about what we see happening in our world Our concerns may be quite personal ones, centered around our own particular life situation. They may be general ones, related to the state of things as a whole or both. For this is a strange and difficult time, a time when all the old values and traditions seem to have been cut out from under us without anything clear and definitive having been substituted for them. From every direction and every possible source, we’re being bombarded by the newfangled ideas, values and behaviors of the New Age in which we live. The New Age is an age with many interesting features. One of these is confusion. Great numbers of us no longer seem to have a clear sense of right and wrong, good and bad. Under the impact of too much personal freedom and the flood of new ideas and values, we’re falling apart, frightened, uncertain, lost. After all, how is it possible to have certainty about anything when even the most basic, time-honored values are being called into question? In comparison to earlier times, everything around us today seems upside-down and backwards. A great deal of what was previously considered right is now looked upon as outmoded, irrelevant or just plain dumb. At the same time, much of what used to be considered wrong is now accepted as right, normal and okay. Members of the older generation, like myself, still maintain our vision of what things were like in an earlier, simpler, less perplexing period. But when our generation goes, apart from people of strong religious faith, who will be left that still retains a clear vision of a saner, more stable society? That vision will have gone with the winds of change. This turn-about in basic human values and morals has led to a steady unraveling of civilized standards and behavior, not only in the country but worldwide. Brutality, lust and all manner of other evils flourish around the globe; violence, vice and exploitation seem to have become the new order of the day. And fear hangs over the whole world. Those of us who are even slightly sensitive to the currents and energies around us realize that something is wrong-deeply, awfully wrong. And we carry the collective burden of humanity’s pain and turmoil deep within our hearts. Day by day the fear and uneasiness increases. Often we sense that we’re at the edge of a terrible and dangerous abyss, surrounded by intense darkness. As the end of this millennium approaches, predictions of a worldwide Armageddon-like catastrophe haunt our minds. And how can it be otherwise when we sense deep within ourselves that things have gone so wrong that such a crisis is due? For each day, new and deeper holes appear in the social and moral fabric of mankind, and it seem obvious that when the holes become more than the fabric itself, it’s past repair.” source: Suzanne Haneef, Islam: The Path of God, pages 11-12 (PDF Version) Written by an American Muslim, this work presents a brief yet comprehensive survey of the basic teachings on the significance of Islam's central concept, faith in and submission to God. It introduces the reader to how Muslims feel about various aspects of life, how they worship, and how Muslims living in the West practice their religion. Perhaps you have been hearing a lot about Islam and Muslims in the news and are interested in knowing, justifiably, just what this religion is all about. This is the classic English-language book for introducing Islam to non-Muslims in the West. It is a well-balanced book that does an excellent job of covering the basics of belief, practice, and culture, without overwhelming the reader in minutia. This is generally the first book that I recommend to people who are interested in learning about Islam. read her other book: What Everyone Should Know About Islam and Muslims

There’s no need to carry on as if Helen’s going to be dragged to the altar in chains. She’ll have a choice in the matter.” “The right words can bind someone more effectively than chains. You’ll manipulate her into doing what you want regardless of how she feels.” “Enjoy the view from your moral pedestal,” Devon said. “Unfortunately I have to keep my feet on the ground.” West stood and went to the window, scowling at the view. “There’s a flaw in your plan. Winterborne may decide that Helen isn’t to his taste.” “Oh, he’ll take her,” Devon assured him. “Marrying a daughter of the peerage is the only way for him to climb in society. Consider it, West: Winterborne is one of the richest men in London and half the nobility is in debt to him--and yet the same aristocrats who beg him to extend their credit refuse to welcome him into their drawing rooms. If he marries an earl’s daughter, however, doors that have always been closed to him would instantly open.” Devon paused reflectively. “Helen would do well for him.” “She may not want him.” “Would she rather become a penniless spinster?” “Perhaps,” Wes replied testily. “How should I know?” “My question was rhetorical. Of course Helen will agree to the match. Aristocratic marriages are always arranged for the benefit of the family.” “Yes, but the brides are usually paired with their social equals. What you’re proposing is to lower Helen by selling her to any common lout with deep pockets for your own benefit." “Not any common lout,” Devon said. “One of our friends.” West let out a reluctant laugh and turned back to face him. “Being a friend of ours doesn’t exactly recommend him. I’d rather let him have Pandora or Cassandra--at least they have enough spirit to stand up to him.

have often asked them, and to which I am not aware that I ever received an answer: Since the natural tendencies of mankind are so bad that it is not safe to allow them liberty, how comes it to pass that the tendencies of organizers are always good? Do not the legislators and their agents form a part of the human race? Do they consider that they are composed of different materials from the rest of mankind? They say that society, when left to itself, rushes to inevitable destruction, because its instincts are perverse. They presume to stop it in its downward course, and to give it a better direction. They have, therefore, received from heaven, intelligence and virtues that place them beyond and above mankind: let them show their title to this superiority. They would be our shepherds, and we are to be their flock. This arrangement presupposes in them a natural superiority, the right to which we are fully justified in calling upon them to prove. You must observe that I am not contending against their right to invent social combinations, to propagate them, to recommend them, and to try them upon themselves, at their own expense and risk; but I do dispute their right to impose them upon us through the medium of the law, that is, by force and by public taxes. I would not insist upon the Cabetists, the Fourierists, the Proudhonians, the Academics, and the Protectionists renouncing their own particular ideas; I would only have them renounce the idea that is common to them all—viz., that of subjecting us by force to their own categories and rankings to their social laboratories,

Early anxieties stored in the body can be resolved in therapy as long as their causes are not denied. Initial moves toward a therapeutic concept of this kind have been with us for a number of years now, frequently in the form of counseling for self-therapy, counseling of a kind that I once advocated myself. I no longer recommend this course. I feel strongly that we need the company of an enlightened witness to embark on the journey. Unfortunately, it is rare for therapists to have enjoyed such company in their own training. I am only too well aware of the various forms of anxiety assailing therapists, their fear of hurting their parents if they dare to face their own childhood distress head on and without embellishment, and the resultant reluctance to support their patients fully in their search. But the more we write and talk on the subject, the sooner this state of affairs will change and the anxieties lose some of their power over us. In a society with a receptive attitude toward the distress of children, none of us will be alone with our histories. Therapists will be more inclined to forsake Freud’s principle of neutrality and to take the side of the children their clients once were.

My husband and I have lived in Oregon for 55 years in Eugene, Portland, Neskowin and Hood River. We have explored much of Oregon and are avid readers of travel and history. We are familiar with Oregon’s bigoted history and Oregon’s positive and negative politics. From Bettie Denny’s fiction book I could picture places, people and events. The book begins and ends in the Lone Fir Cemetery founded in 1866 in southeast Portland. Murphy Gardener, a new Oregonian reporter, is assigned to cover the Halloween cemetery tales at the cemetery, meeting a black cat, and a new friend, Anji. Murphy and Anji soon meet for breakfast at the Zell Café and embark on a historical quest. Untangling a chain of events and people through maps, letters, photos and directories they sort though the detritus of lives. A photo and a dubious translation, ending at the Lone Fir Cemetery, give some probable answers to their quest. I love mysteries and Denny does an exquisite job of linking the present to the past. She visits The Oregon State Hospital Museum, Oregon Historical Society, Chinatown, Phil Knight Library, Columbia Gorge Discovery Center and Edgefield. She reads about suffrage, about the “incorrigible’” Abigail Scott Dunaway and her infamous brother Harvey Scott, publisher of the Oregonian. She uncovers past issues of sex slaves and current issues sex trafficking. She also showplaces current establishments such as the Bipartisan Café in Montavilla, The Sunshine Mills in The Dalles where she gathers with those who are aiding her in her historical quest. For those of you Oregonians who want a good mystery taking place in your own backyard, I recommend this book highly.