Reflective Equilibrium Quotes

Given enough time, you could convince yourself that loneliness was something better, that it was solitude, the ideal condition for reflection, even a kind of freedom. Once you were thus convinced, you were foolish to open the door and let anyone in, not all the way in. You risked the hard-won equilibrium, that tranquility that you called peace

Mountains should be climbed with as little effort as possible and without desire. The reality of your own nature should determine the speed. If you become restless, speed up. If you become winded, slow down. You climb the mountain in an equilibrium between restlessness and exhaustion. Then, when you’re no longer thinking ahead, each footstep isn’t just a means to an end but a unique event in itself. This leaf has jagged edges. This rock looks loose. From this place the snow is less visible, even though closer. These are things you should notice anyway. To live only for some future goal is shallow. It’s the sides of the mountain which sustain life, not the top. Here’s where things grow. But of course, without the top you can’t have any sides. It’s the top that defines the sides. So on we go—we have a long way—no hurry—just one step after the next—with a little Chautauqua for entertainment -- .Mental reflection is so much more interesting than TV it’s a shame more people don’t switch over to it. They probably think what they hear is unimportant but it never is.

In a practical syllogism, the major premise is an opinion, while the minor premise deals with particular things, which are the province of perception. Now when the two premises are combined, just as in theoretic reasoning the mind is compelled to affirm the resulting conclusion, so in the case of practical premises you are forced at once to do it.

This is Nature - the balance of colossal forces... the mighty Cosmos in perfect equilibrium produces - this...sometimes it seems to me that man is come where he is not wanted...why should he run about here and there, talking about the stars, disturbing the blades of grass? from Lord Jim

The Westphalian peace reflected a practical accommodation to reality, not a unique moral insight. It relied on a system of independent states refraining from interference in each other’s domestic affairs and checking each other’s ambitions through a general equilibrium of power.

Those who abdicate the empire of reason and permit their wills to wander in pursuit of reflections in the Astral Light, are subject to alternations of mania and melancholy which have originated all the marvels of demoniacal possession, though it is true, at the same time, that by means of these reflections impure spirits can act upon such souls, make use of them as docile instruments and even habitually torment their organism, wherein they enter and reside by obsession, or embryonically. These kabalistic terms are explained in the Hebrew book of the Revolution of Souls, of which our thirteenth chapter will contain a succinct analysis. It is therefore extremely dangerous to make sport of the Mysteries of Magic; it is above all excessively rash to practice its rites from curiosity, by way of experiment and as if to exploit higher forces. The inquisitive who, without being adepts, busy themselves with evocations or occult magnetism, are like children playing with fire in the neighborhood of a cask of gunpowder; sooner or later they will fall victims to some terrible explosion.

Perhaps it is a matter of celestial balance," he reflected. "A sort of cosmic equilibrium. Perhaps the aggregate experience of Time is a constant and thus for our children to establish such vivid impressions of this particular June, we must relinquish our claims upon it." "So that they might remember, we must forget," Vasily summed up.

Good and evil grow up together and are bound in an equilibrium that cannot be sundered. The most we can do is try to tilt the equilibrium toward the good.

Modern society is in a state of turbulence brought about, in large part, by political efforts to maintain static, equilibrium conditions; practices that interfere with the ceaseless processes of change that provide the fluctuating order upon which any creative system—such as the marketplace—depends. Institutions, being ends in themselves, have trained us to resist change and favor the status quo; to insist upon the certain and the concrete and to dismiss the uncertain and the fanciful; and to embrace security and fear risk. Life, on the other hand is change, is adaptation, creativity, and novelty. But creativity has always depended upon a fascination with the mysterious, and an appreciation for the kinds of questions that reveal more than answers can ever provide. When creative processes become subordinated to preserving established interests; when the glorification of systems takes priority over the sanctity of individual lives, societies begin to lose their life-sustaining vibrancy and may collapse.

And yet, over time, the Court and the public seem to maintain a certain equilibrium. Public opinion polls regularly reflect that “diffuse” approval for the Supreme Court—that is, approval of the institution in general, rather than of particular actions—is higher than for other institutions of government.

When you reach our age, Vasily, it all goes by so quickly. Whole seasons seem to pass without leaving the slightest mark on our memory.” “How true…, “ agreed the concierge (as he sorted through an allotment of tickets). “But surely, there is comfort to be taken from that,” continued the Count. “For even as the weeks begin racing by in a blur for us, they are making the greatest of impressions upon our children. When one turns seventeen and begins to experience that first period of real independence, one’s senses are so alert, one’s sentiments so finely attuned that every conversation, every look, every laugh may be writ indelibly upon one’s memory. And the friends that one happens to make in those impressionable years? One will meet them forever after with a welling of affection.”… “Perhaps it is a matter of celestial balance,” he reflected. “A sort of cosmic equilibrium. Perhaps the aggregate experience of Time is a constant and thus for our children to establish such vivid impressions of this particular June, we must relinquish our claims upon it.” “So that they might remember, we must forget,” Vasily summed up. “Exactly!” said the Count. “So that they might remember, we must forget. But should we take umbrage at that fact? Should we feel short-changed by the notion that their experiences for the moment may be richer than ours? I think not. For it is hardly our purpose at this late stage to log a new portfolio of lasting memories. Rather, we should be dedicating ourselves to ensuring that they taste freely of experience. And we must do so without trepidation. Rather than tucking in blankets and buttoning up coats, we must have faith in them to tuck and button on their own. And if they fumble with their newfound liberty, we must remain composed, generous, judicious. We must encourage them to venture out from under our watchful gaze, and then sigh with pride when they pass at last through the revolving door of life…

Each of us—whether a loved daughter or not—has experienced hurts, slights, and disappointments that, even if half-forgotten or mostly unseen, remain remembered and a part of us nonetheless. Sometimes they are rooted in the deep past but, equally, they may be part of the lived present, and there may be moments when our own unresolved feelings may endanger the equilibrium of our relationships with our daughters. From the point of view of brain science, whether we address those feelings from what Siegel and Hartzell call the “high road”—the powers of reflection embedded in the prefrontal cortex of the brain—or the “low road”—automatic responses embedded in the past applied to the situation at hand—will make all the difference.

This consideration takes us very close to what it is that makes Greek tragedy “tragic.” A play about an unambiguously heroic young woman, someone’s mother or sister or daughter, squaring off against an unambiguously villainous general or king, a man greedy for military renown or for power, would not be morally interesting. What gives Antigone and Agamemnon and other plays their special and unforgettable force is that they present the irresistible spectacle of two worldviews, each with its own force, harrowingly locked in irreducible conflict. And yet while the characters in these plays are unable to countenance, let alone accept, their opponents’ viewpoints, the audience is being invited to do just that—to weigh and compare the principles the characters adhere to, to reflect on the necessity of seeing the whole and on the difficulties of keeping the parts in equilibrium. Or, at least, to appreciate the costs of sacrificing some values for others, when the occasion demands.

Side by side with the limitless possibilities opened up by the new technologies, reflection about international order must include the internal dangers of societies driven by mass consensus, deprived of the context and foresight needed on terms compatible with their historical character. In every other era, this has been considered the essence of leadership; in our own, it risks being reduced to a series of slogans designed to capture immediate short-term approbation. Foreign policy is in danger of turning into a subdivision of domestic politics instead of an exercise in shaping the future. If the major countries conduct their policies in this manner internally, their relations on the international stage will suffer concomitant distortions. The search for perspective may well be replaced by a hardening of differences, statesmanship by posturing. As diplomacy is transformed into gestures geared toward passions, the search for equilibrium risks giving way to a testing of limits.

The universal laws of nature including the thermodynamic principles of entropy govern the relationships between interconnected organisms. The notion of internal thermodynamic equilibrium assure us that the powerful energy reserves of one person will always rush in to fill the void or vacuum in another person. Thus I will always register your mystical presence in my quiescent mind, your hallow echo fills the hollow space of my very being. You are the external reflection of my innermost want, the personification of a world that lies outside my conscious reach, ethereal substance of the soul, the guiding hand that my unconscious mind instinctually gropes for in order to make me complete.

In about 1980, he says, at a time when he was still struggling to articulate his own vision of a dynamic, evolving economy, he happened to read a book by the geneticist Richard Lewontin. And he was struck by a passage in which Lewontin said that scientists come in two types. Scientists of the first type see the world as being basically in equilibrium. And if untidy forces sometimes push a system slightly out of equilibrium, then they feel the whole trick is to push it back again. Lewontin called these scientists "Platonists," after the renowned Athenian philosopher who declared that the messy, imperfect objects we see around us are merely the reflections of perfect "archetypes." Scientists of the second type, however, see the world as a process of flow and change, with the same material constantly going around and around in endless combinations. Lewontin called these scientists "Heraclitans," after the Ionian philosopher who passionately and poetically argued that the world is in a constant state of flux. Heraclitus, who lived nearly a century before Plato, is famous for observing that "Upon those who step into the same rivers flow other and yet other waters," a statement that Plato himself paraphrased as "You can never step into the same river twice." "When I read what Lewontin said," says Arthur, "it was a moment of revelation. That's when it finally became clear to me what was going on. I thought to myself, "Yes! We're finally beginning to recover from Newton.

There is a saying amongst my people that reflects this. Within every heart lives two dragons, a dragon of Hope and a dragon of Hate, both mighty and powerful in equal measure. They war constantly, always struggling for dominance to be the rightful ruler of your heart. You feed them with your actions. All that drives us in life is fuelled by either hope or hate. Hate is the dark mirror of hope, empowering our hearts with the same fire and energy but striving for different ends. Hate drives us to bring those above us to ruin, while hope exalts us to raise ourselves up beyond where we are. We want to better ourselves, or drag down someone else so we are on top. The destruction of the gnomes had taken with it the dragon of our hate, but hope could not flare up to take its place; hope was already dead within us. We were soulless, cast adrift and ready to settle down to wait for death. I remember these times as being some of the hardest of them all, not because of pain, or suffering, or loss…but because I no longer felt anything at all. Both dragons lay dead, and my heart was a barren wasteland cloaked in winter. While this wounded me greatly, it was better than the alternative. I said many things, did many things, that I regret in this time of my life, but I always feel the slightest bit of pride that at that moment, right when I had nothing, I didn’t feed Hate and nurse it back to health. Most manage to find an equilibrium in their hearts between Hate and Hope, controlling the former while encouraging the latter, and for most, this is a happy and content existence. Some find that Hope’s strength overpowers Hate easily, and that they are able to do noble things effortlessly and naturally simply by following their intrinsic sense of righteousness. However, some embrace that hateful dragon within them, that boiling black pit of rage that simmers and bubbles out of sight, ushering them into darkness and wickedness too numerous to count. They embrace this powerful ally and use it to great effect. Sometimes my surface friends wonder why anyone would do this, would willingly plunge themselves into shadow and wrath. Even humans, that most flexible and different of species, almost universally espouse the idea that good is preferable to evil, and that it is better to be noble than to be malicious, even when they do not believe it. Why would anyone listen to that whisper from Hate, the dark voice urging them to abandon Hope and to

When I go looking for glimpses of Him, when I seek to fill the empty places with more of Him who is beauty, my equilibrium recalibrates to find its center in the Judge who became grace to bestow grace and I can rightly read the scale, feel it inside, and know it’s true: If you can really see — the weight of Glory always tips the scales for joy.

What is your recovery rate? How long does it take you to recover from actions and behaviors that upset you? Minutes? Hours? Days? Weeks? The longer it takes you to recover, the more influence that incident has on your actions, and the less able you are to perform to your personal best. In a nutshell, the longer it takes you to recover, the weaker you are and the poorer your performance. 카톡►ppt33◄ 〓 라인►pxp32◄ 홈피는 친추로 연락주세요 프릴리지파는곳,프릴리지구입방법,프릴리지복용법,프릴리지지속시간,프릴리지처방,프릴리지구매 You are well aware that you need to exercise to keep the body fit and, no doubt, accept that a reasonable measure of health is the speed in which your heart and respiratory system recovers after exercise. Likewise the faster you let go of an issue that upsets you, the faster you return to an equilibrium, the healthier you will be. The best example of this behavior is found with professional sportspeople. They know that the faster they can forget an incident or missd opportunity and get on with the game, the better their performance. In fact, most measure the time it takes them to overcome and forget an incident in a game and most reckon a recovery rate of 30 seconds is too long! Imagine yourself to be an actor in a play on the stage. Your aim is to play your part to the best of your ability. You have been given a script and at the end of each sentence is a ful stop. Each time you get to the end of the sentence you start a new one and although the next sentence is related to the last it is not affected by it. Your job is to deliver each sentence to the best of your ability. Don’t live your life in the past! Learn to live in the present, to overcome the past. Stop the past from influencing your daily life. Don’t allow thoughts of the past to reduce your personal best. Stop the past from interfering with your life. Learn to recover quickly. Remember: Rome wasn’t built in a day. Reflect on your recovery rate each day. Every day before you go to bed, look at your progress. Don’t lie in bed saying to you, “I did that wrong.” “I should have done better there.” No. look at your day and note when you made an effort to place a full stop after an incident. This is a success. You are taking control of your life. Remember this is a step by step process. This is not a make-over. You are undertaking real change here. Your aim: reduce the time spent in recovery. The way forward? Live in the present. Not in the precedent.

Yet biologists feel that animals are no strangers to aesthetic expression. The New Guinean bowerbird's nest decorations are as good an example as any. The thatched nests can be so large and well-constructed that they once were mistaken for the huts of timid people, who never showed up. The nests often have a doorway with carefully arranged colorful objects, such as berries, flowers, or iridescent beetle wings. The male who built the bower keeps flying in new ornaments, shifting everything around with a critical eye, fussing over the arrangement, moving back to look at the whole from a distant anglelike a human painter with his painting-and then continuing the rearrangement. He is very sensitive to the fading of his flowers, replacing them with fresh ones as soon as necessary. Young males build crude "practice" bowers, tearing them down, then starting over again, until the construction holds up as it should. They also frequently visit the completed bowers of adult males in the neighborhood and see how the ornaments are laid out. There are ample learning opportunities here, and it has been noted that bower decorations differ in color and arrangement from region to region, which suggests culturally transmitted styles. Is this art? One could counter that it isn't: howerbird males are genetically programmed to engage in this activity just to attract females. Yet, while it is true that females select mates on nest quality and their equivalent of a stamp collection, the argument is not nearly as good as it sounds. To contrast these birds with our species requires that one demonstrates that human art does not rest on an inborn aesthetic sense and is produced purely for its own sake, not to impress anyone else. Both are unlikely. In fact, Geoffrey Miller argues in a recent book that impressing others, especially members of the opposite sex, may be the whole point of human art! What if our artistic impulse is ancient, antedating modern humanity, and perhaps even our species? What if it rests on a delight in self-created visual effects and a penchant for certain color combinations, shapes, and visual equilibriums that we share with other animals? Would admission in any of these areas diminish the significance of and pleasure derived from human art? Isn't it possible that our basic distinctions in art, our musical scales, and our preference for symmetrical compositions, go deeper than culture, and relate to basic features of our perceptual systems?

The idea of Self exists in a dynamic equilibrium of Self. You experience Self as a reflection of Self, cascading through a near-infinite electromagnetic array. Here, the electromagnetic field takes on #GLASSBEADPLAY.

For even as the weeks begin racing by in a blur for us, they are making the greatest of impressions upon our children. When one turns seventeen and begins to experience that first period of real independence, one’s senses are so alert, one’s sentiments so finely attuned that every conversation, every look, every laugh may be writ indelibly upon one’s memory. And the friends that one happens to make in those impressionable years? One will meet them forever after with a welling of affection.” Having expressed this paradox, the Count happened to look across the lobby, where Grisha was lugging the luggage of one guest toward the front desk as Genya lugged the luggage of another toward the door. “Perhaps it is a matter of celestial balance,” he reflected. “A sort of cosmic equilibrium. Perhaps the aggregate experience of Time is a constant and thus for our children to establish such vivid impressions of this particular June, we must relinquish our claims upon it.” “So that they might remember, we must forget,” Vasily summed up. “Exactly!” said the Count. “So that they might remember, we must forget. But should we take umbrage at the fact? Should we feel shortchanged by the notion that their experiences for the moment may be richer than ours? I think not. For it is hardly our purpose at this late stage to log a new portfolio of lasting memories. Rather, we should be dedicating ourselves to ensuring that they taste freely of experience. And we must do so without trepidation. Rather than tucking in blankets and buttoning up coats, we must have faith in them to tuck and button on their own. And if they fumble with their newfound liberty, we must remain composed, generous, judicious. We must encourage them to venture out from under our watchful gaze, and then sigh with pride when they pass at last through the revolving doors of life. . . .

For even as the weeks begin racing by in a blur for us, they are making the greatest of impressions upon our children. When one turns seventeen and begins to experience that first period of real independence, one’s senses are so alert, one’s sentiments so finely attuned that every conversation, every look, every laugh may be writ indelibly upon one’s memory. And the friends that one happens to make in those impressionable years? One will meet them forever after with a welling of affection.” Having expressed this paradox, the Count happened to look across the lobby, where Grisha was lugging the luggage of one guest toward the front desk as Genya lugged the luggage of another toward the door. “Perhaps it is a matter of celestial balance,” he reflected. “A sort of cosmic equilibrium. Perhaps the aggregate experience of Time is a constant and thus for our children to establish such vivid impressions of this particular June, we must relinquish our claims upon it.

Climatologists who use global computer models to simulate the long-term behavior of the earth’s atmosphere and oceans have known for several years that their models allow at least one dramatically different equilibrium. During the entire geological past, this alternative climate has never existed, but it could be an equally valid solution to the system of equations governing the earth. It is what some climatologists call the White Earth climate: an earth whose continents are covered by snow and whose oceans are covered by ice. A glaciated earth would reflect seventy percent of the incoming solar radiation and so would stay extremely cold. The lowest layer of the atmosphere, the troposphere, would be much thinner. The storms that would blow across the frozen surface would be much smaller than the storms we know. In general, the climate would be less hospitable to life as we know it. Computer models have such a strong tendency to fall into the White Earth equilibrium that climatologists find themselves wondering why it has never come about. It may simply be a matter of chance.

When you align Earth with God, when you stand between the Below and the Above and encourage yourself to accept each, embrace both and become both, you begin to reach a deeper layer of conscious consciousness. Let yourself be curious about this moment and remember where you're juggling the Above and Below inside. Tell where you are most associated with Source energies. How do you respond to every manifestation? How do you build equilibrium in your body and in your work, externally? •       Just imagine. You are practically straddling these two universes even when you're reading those words. Within one glorious shape you are the above and below. Now let yourself feel that strength, that connection. Let your hands open and imagine the blinding stream of eternal white light streaming through all the entities flowing through and into the bottom of your feet, from the middle of the Moon, through Gaia and the great Earth Star, through the Rot and residual chakras, through the Crown to the Soul Star and beyond, to the farthest worlds. •       Then see the very top of your head open to the sky, causing the bright stream of celestial light energy to return from the farthest reaches of the universe through the star systems and constellations, down through the Earth's atmosphere and into the chakras of your Soul Star and Earth Star, through the central column, down through the lower chakras and back... here. Here in the womb of the Mother; here in the uppermost realms of Gaia; here, where mortals live, know, grow, love, laugh, lose and discover. In this place energy becomes matter. •       Ye are here. This is. You can relax here, be free, linked and be able to release no energy in your holy service any more. Say, "Guardian Angels, bless us as we combine the beauty and wisdom of the upper and lower worlds, softly or openly. Bring us peace as we stand among the worlds and broaden our consciousness to reflect universal love and unity. Amen, A'ho, So it is. "• Take a deep breath to finish this induction. Imagine, on the exhale, lowering a huge golden anchor down behind you into the Earth. Feel the foundation like you do, as it reinforces and encourages you. Let yourself rest here, knowing you're safe, whole and fine. Those are the Root Chakra presents. May they still do you well.

But surely, there is a comfort to be taken from that,” continued the Count. “For even as the weeks begin racing by in a blur for us, they are making the greatest of impressions upon our children. When one turns seventeen and begins to experience that first period of real independence, one’s senses are so alert, one’s sentiments so finely attuned that every conversation, every look, every laugh may be writ indelibly upon one’s memory. And the friends that one happens to make in those impressionable years? One will meet them forever after with a welling of affection.” Having expressed this paradox, the Count happened to look across the lobby, where Grisha was lugging the luggage of one guest toward the front desk as Genya lugged the luggage of another toward the door. “Perhaps it is a matter of celestial balance,” he reflected. “A sort of cosmic equilibrium. Perhaps the aggregate experience of Time is a constant and thus for our children to establish such vivid impressions of this particular June, we must relinquish our claims upon it.” “So that they might remember, we must forget,” Vasily summed up.

Entire spiritual traditions are built on the idea of nonattachment, on the belief that we can learn to face even our gravest losses with acceptance, equilibrium, and grace.

The organs and elements either generate or destroy each other in a particular pattern. This idea is a reflection of the Chinese principle of restoring equilibrium through balancing opposites (yin-yang) or of wuxing, which refers to the interlocking nature of the five elements. The idea of wuxing explains that each element exerts a generative and subjugative influence on one another. Wood will generate (or feed) fire and fire will generate new earth. Elements also subjugate or destroy each other. A practitioner diagnoses which elements might need to be generated or decreased and will figure treatment accordingly. Understanding this cycle is the key to creating balance within the system. GENERATIVE INTERACTIONS wood feeds fire fire creates earth earth bears metal metal collects water water nourishes wood DESTRUCTIVE INTERACTIONS These are often called “overcoming” interactions, as they involve one element being destroyed or changed by another: wood parts earth earth takes in water water quenches fire fire melts metal metal chops wood The ancient Chinese had a different idea of anatomy than Western physicians. Instead of being characterized by their position in the body, the organs were understood by the role they played within the overall system. They were therefore described by their interdependent relationships and connection to the skin via the blood (xue), fluids, meridians, and the three vital treasures described below. Just as organs flow in five phases, so do the seasons and points on the compass. There are four directions, with China representing the fifth (at the center). Unlike the Western compass, the Chinese compass emphasizes the south. This is summer, the hottest time of the year. It is appropriately linked to fire. West is the setting of the sun and is associated with autumn and metal, while north is winter and water (the opposite of the south). East, the rising sun, is linked with spring and wood. Earth is related to the center of the compass and late summer. If any of these phases are out of balance, the entire system is unbalanced. Blocks or stagnation anywhere can result in problems, as can excess or lack. A proper diagnosis will integrate all of these factors. FIGURE 4.20 THE FIVE CHINESE ELEMENTS THE THREE VITAL TREASURES The Three Treasures, sometimes called the Three Jewels, are keystones in traditional Chinese medicine. From the Taoist perspective, these three treasures constitute the essential forces of life, which are considered to be three forms of the same substance. These three treasures are: •​Jing, basic or nutritive essence, seen as represented in sperm, among other substances. •​Chi, life force connected with air, vapor, breath, and spirit. •​Shen, spiritual essence linked with the soul and supernaturalism. Most often, jing is related to body energy, chi to mind energy, and shen to spiritual energy. These three energies cycle, with jing serving as the foundation for life and procreation, chi animating the body’s performance, and shen mirroring the state of the soul.

It was a strike against the edifice of policy and politics coming to rest upon Keynesian concepts of savings and consumption. Years later, Friedman spelled out the ultimate implications. Dorothy and Rose’s paper fed into a much larger body of research, the permanent income hypothesis, that “removes completely one of the pillars of the ‘secular stagnation’ thesis.” It also had implications for the Keynesian proposition that there was “no automatic force in a monetary economy to assure the existence of a full-employment equilibrium.”9 On the surface, Dorothy and Rose had published a basic research report. Considered in the bigger picture, their conclusions spoke to the politically charged question of consumption. Was the paper deliberately framed as an attack upon Keynes?10 Both women were dedicated empiricists, and the problem in the data was compelling. At the same time, the solution they came up with dovetailed nicely with each woman’s intellectual inclinations. The paper’s emphasis on relative income reflected the traditional approach of consumption research that Dorothy knew well. Dorothy’s long tenure in reformist D.C. agencies suggests that like most consumption economists, she was probably sympathetic to New Deal social spending. By contrast, although Rose has left little trace of her thinking in this period, she was among the most loyal of Frank Knight’s students. His teachings would have primed her to be skeptical of both the New Deal and the Keynesian concepts that were newly popular among economists.

non-equilibrium thermodynamics, and other branches of science are now revealing that all of reality is structured as an interplay between determinism and spontaneity. Our own experience reveals the same thing. With every decision we make we reflect a deep conviction that some of the future is settled while some of it is unsettled, left up to us to decide. Far from being problematic, therefore, the balance Open Theists find in Scripture between predestined and foreknown aspects of the future, on the one hand, and open aspects of the future, on the other, is consistent with both modern science and our own experience. In this light, we should have little trouble accepting that the sovereign God is able to foreordain and foreknow that Jesus would be crucified, for example, without having to foreordain or foreknow exactly who would carry this out (Acts 2:23; 4:27). Nor should we find it hard to accept that God can predestine and foreknow that he will have a beloved church without predestining or foreknowing which individuals will and will not choose to belong to his church (Rom. 8:29; Eph. 1:4–5). 4.

When welfare is discussed in microeconomics textbooks, it is only in the domain of economic exchange in markets. The discussion in such places sets total welfare maximization as the virtuous end or criterion. In first-degree price discrimination adopted by a monopolist, there is no welfare loss. However, there is no consumer surplus either despite having optimal efficiency. Economics is neutral between desirable or undesirable equilibrium from the point of view of equity.

The Bayesian Invisible Hand … free-market capitalism and Bayes’ theorem come out of something of the same intellectual tradition. Adam Smith and Thomas Bayes were contemporaries, and both were educated in Scotland and were heavily influenced by the philosopher David Hume. Smith’s 'Invisible hand' might be thought of as a Bayesian process, in which prices are gradually updated in response to changes in supply and demand, eventually reaching some equilibrium. Or, Bayesian reasoning might be thought of as an 'invisible hand' wherein we gradually update and improve our beliefs as we debate our ideas, sometimes placing bets on them when we can’t agree. Both are consensus-seeking processes that take advantage of the wisdom of crowds. It might follow, then, that markets are an especially good way to make predictions. That’s really what the stock market is: a series of predictions about the future earnings and dividends of a company. My view is that this notion is 'mostly' right 'most' of the time. I advocate the use of betting markets for forecasting economic variables like GDP, for instance. One might expect these markets to improve predictions for the simple reason that they force us to put our money where our mouth is, and create an incentive for our forecasts to be accurate. Another viewpoint, the efficient-market hypothesis, makes this point much more forcefully: it holds that it is 'impossible' under certain conditions to outpredict markets. This view, which was the orthodoxy in economics departments for several decades, has become unpopular given the recent bubbles and busts in the market, some of which seemed predictable after the fact. But, the theory is more robust than you might think. And yet, a central premise of this book is that we must accept the fallibility of our judgment if we want to come to more accurate predictions. To the extent that markets are reflections of our collective judgment, they are fallible too. In fact, a market that makes perfect predictions is a logical impossibility.

Perhaps it is a matter of celestial balance,” he reflected. “A sort of cosmic equilibrium. Perhaps the aggregate experience of Time is a constant and thus for our children to establish such vivid impressions of this particular June, we must relinquish our claims upon it.” “So that they might remember, we must forget,” Vasily summed up.

The order of the universe is defined as consciousness’s entanglement with itself within the holographic universe. The Law of Attraction states: The degree to which you accept/love yourself will be reflected in all that is attracted to you. Intimately connected with the above universal law, yet specifically associated with the organizational balance between Psychological Reality Framework One and Two, The Law of Consciousness Equilibrium states: The Dynamic System of Consciousness has a constant, propensity towards balancing the physical, emotional and spiritual value climate between Psychological Framework One and Two, thereby providing stabilizing, expansive solutions vital to the survival/evolution of the individual.

Our political solar system, in short, has been characterized not by two equally competing suns, but by a sun and a moon. It is within the majority party that the issues of any particular period arc fought out; while the minority party shines in reflected radiance of the beat thus generated .... Each time one majority sun sets and a new sun arises, the drama of American politics is transformed. Figuratively and literally a new political era begins. For each new majority party brings its own orbit of conflict, its own peculiar rhythm of ethnic antagonisms, its own economic equilibrium, its own sectional balance.

balance,” he reflected. “A sort of cosmic equilibrium.

Any relationship we have with an individual, nature, or the cosmos can only be genuine and harmonious if we trust their intrinsic nature. Those who live wu-wei understand this best, because allowing life to be as it will brings equilibrium to the world, as one reflects the untouched purity, stillness, and aliveness of nature. Only when you understand that your real nature is wu-wei will you be able to have a relationship not only with yourself but with the entire universe in all of its glory.

This, plus the inherent drive of the religious reformations, made them work towards the disenchantment of the world, and the abolition of society based on hierarchical equilibrium, whether that of élite and mass, or that we find reflected in the Carnival, and the “world turned upside down”. Indeed, the hostility to Carnival and such-like remains of popular culture is one of the evident points in common between religious and secular re-orderings. In the perspective of élites of the sixteenth and seventeenth centuries, the world upside down of Carnival was neither a subject of amusement, nor a salutary correction for élite pride, nor an “air-hole” (safety valve), nor a recognition of the depth and many-sidedness of human life. It was simply an image of, and an invitation to sin. Starting with Brant’s Ship of Fools, a stream of writing, painting (Bosch, Breughel), illustrations begin to moralize this theme of reversal. It is in the end no laughing matter. Indeed, the world