Relation Bond Quotes

Bond reflected that good Americans were fine people and that most of them seemed to come from Texas.

Sometimes words aren't needed for you to know a change has come upon you. You can share a look with a friend that cements a deeper understanding between you, and thus a stronger bond. A touch with a sister or brother or parent that says 'I'm here, no matter what' and suddenly someone who was just a relative, a person you love, turns out to be one of your best friends.

Among our Potawatomi people, women are the Keepers of Water. We carry the sacred water to ceremonies and act on its behalf. “Women have a natural bond with water, because we are both life bearers,” my sister said. “We carry our babies in internal ponds and they come forth into the world on a wave of water. It is our responsibility to safeguard the water for all our relations.

United Nations should be like a caring mother having many children. Its role is to grow trust and respect among the siblings with strong emotional bonds.

A slip of the foot may injure your body, but a slip of the tongue will injure your bond.

We expect and demand people to maintain bonds with family. It doesn’t matter whether you love or hate your relatives, even ones you’ve legally divorced. As long as there are children involved, you stick together.

Who we are is how we are in relation to others

Changes in Relationship with others: It is especially hard to trust other people if you have been repeatedly abused, abandoned or betrayed as a child. Mistrust makes it very difficult to make friends, and to be able to distinguish between good and bad intentions in other people. Some parts do not seem to trust anyone, while other parts may be so vulnerable and needy that they do not pay attention to clues that perhaps a person is not trustworthy. Some parts like to be close to others or feel a desperate need to be close and taken care of, while other parts fear being close or actively dislike people. Some parts are afraid of being in relationships while others are afraid of being rejected or criticized. This naturally sets up major internal as well as relational conflicts.

Too often, we judge other groups by their worst examples - while judging ourselves by our best intentions. And this has strained our bonds of understanding and common purpose. But Americans, I think, have a great advantage. To renew our unity, we only need to remember our values. We have never been held together by blood or background. We are bound by things of the spirit – by shared commitments to common ideals.

I am glad you are no relation of mine. I will never call you aunt again as long as I live. I will never come to visit you when I am grown up; and if any one asks me how I liked you, and how you treated me, I will say the very thought of you makes me sick, and that you treated me with miserable cruelty. . . . You think I have no feelings, and that I can do without one bit of love or kindness; but I cannot live so: and you have no pity. I shall remember how you thrust me back . . . into the red-room. . . . And that punishment you made me suffer because your wicked boy struck me—knocked me down for nothing. I will tell anybody who asks me questions this exact tale. ’Ere I had finished this reply, my soul began to expand, to exult, with the strangest sense of freedom, of triumph, I ever felt. It seemed as if an invisible bond had burst, and that I had struggled out into unhoped-for liberty. . . .

And I tried to remember any case in the course of my reading where two women are represented as friends. (...) almost without exception they are shown in their relation to men. (...) [women in fiction were] not only seen by the other sex, but seen only in relation to the other sex. And how small a part of a woman's life is that

You know, nothing is stronger than blood bonds. What else is the reason for the success of life insurance policies? Why bother with what happens to your blood relatives after your death? After all, you stop existing. Why then bother about what is happening to your kids, and why be concerned about what is happening on Earth even? Well, it’s because, after one’s final exit, one lives through one’s children.

I behaved like that certainly to feel free from all the old bonds, to make it clear that I didn’t care anymore about the judgment of relatives and friends, their values, their wanting me to be consistent with what they imagined themselves to be.

Complex PTSD consists of of six symptom clusters, which also have been described in terms of dissociation of personality. Of course, people who receive this diagnosis often also suffer from other problems as well, and as noted earlier, diagnostic categories may overlap significantly. The symptom clusters are as follows: Alterations in Regulation of Affect ( Emotion ) and Impulses Changes in Relationship with others Somatic Symptoms Changes in Meaning Changes in the perception of Self Changes in Attention and Consciousness

I have this deep need to bond with real blood relatives, but I feel like I'm not really a part of either of my families.

The more they overestimated their own skill relative to luck, the less they learned from what the environment was trying to tell them, and the worse their decisions became: the participants grew increasingly less likely to switch to winning stocks, instead doubling down on losers or gravitating entirely toward bonds.

..begin by talking about the kind of existentialist chaos that exists in our own lives and our inability to overcome the sense of alienation and frustration we experience when we try to create bonds of intimacy and solidarity with one another. Now part of this frustration is to be understood again in relation to structures and institutions. In the way in which our culture of consumption has promoted an addiction to stimulation - one that puts a premium on packaged and commodified stimulation. The market does this to convince us that our consumption keeps oiling the economy for it to reproduce itself. But the effect of this addiction to stimulation is an undermining, a waning of our ability for qualitatively rich relationships.

Girls and women, in their new, particular unfolding, will only in passing imitate men's behavior and misbehavior and follow in male professions. Once the uncertainty of such transitions is over it will emerge that women have only passed through the spectrum and the variety of those (often laughable) disguises in order to purify their truest natures from the distorting influences of the other sex. Women, in whom life abides and dwells more immediately, more fruitfully and more trustingly, are bound to have ripened more thoroughly, become more human human beings, than a man, who is all too light and has not been pulled down beneath the surface of life by the weight of a bodily fruit and who, in his arrogance and impatience, undervalues what he thinks he loves. This humanity which inhabits woman, brought to term in pain and humiliation, will, once she has shrugged off the conventions of mere femininity through the transformations of her outward status, come clearly to light, and men, who today do not yet feel it approaching, will be taken by surprise and struck down by it. One day (there are already reliable signs which speak for it and which begin to spread their light, especially in the northern countries), one day there will be girls and women whose name will no longer just signify the opposite of the male but something in their own right, something which does not make one think of any supplement or limit but only of life and existence: the female human being. This step forward (at first right against the will of the men who are left behind) will transform the experience of love, which is now full of error, alter its root and branch, reshape it into a relation between two human beings and no longer between man and woman. And this more human form of love (which will be performed in infinitely gentle and considerate fashion, true and clear in its creating of bonds and dissolving of them) will resemble the one we are struggling and toiling to prepare the way for, the love that consists in two solitudes protecting, defining and welcoming one another.

...she speaks words so powerful the wind etches them inside the atmosphere for women to remember through history. 'I exist. Outside of being a mother, a wife, a sister, a daughter, I exist. I exist as a human first, as a being that experiences joy and suffering, beauty and learning, life and tragedy. I exist because the universe chose to put me here for a purpose higher than my relation to men. I exist because a wise old woman gave me a gift and now magic runs through my veins. So the problem is not my existence as half dragon, half girl/ The problem is how you perceive it as so small, you do not believe I can exist at all apart from through my bonds with men.

The philosophers make still another objection: "What you gain in rigour," they say, "you lose in objectivity. You can rise toward your logical ideal only by cutting the bonds which attach you to reality. Your science is infallible, but it can only remain so by imprisoning itself in an ivory tower and renouncing all relation with the external world. From this seclusion it must go out when it would attempt the slightest application.

You think of love as dizzy electricity. You think if you aren't in this heightened state, that the relationship is failing. This is a lie, an infection you contracted from popular music and fantasy reels, that doomed all your short romances in the academy, like with poor Sri. The bonded support you and Kodiak feel for each other isn't about skin skin skin, though it's related to that. It isn't the heat of his body against yours at the bottom of the water tank. Instead, it's the fact that you two are together at the bottom of the water tank.

Intimate, or emotional, loneliness is the longing for a close confidante or intimate partner—someone with whom you share a deep mutual bond of affection and trust. Relational, or social, loneliness is the yearning for quality friendships and social companionship and support. Collective loneliness is the hunger for a network or community of people who share your sense of purpose and interests. These three dimensions together reflect the full range of high-quality social connections that humans need in order to thrive. The lack of relationships in any of these dimensions can make us lonely, which helps to explain why we may have a supportive marriage yet still feel lonely for friends and community.

how roundly self-examination is condemned, by the moral prophets of our age! As if the self had no relation to the self, and one only looked in mirrors to have one’s arrogance confirmed; as if the act of self-regarding was not as subtle, fraught and ever-changing as any bond between twin souls.

make an agreement to exercise mutual control over each other. The unspoken pact between them is, “It’s my job to make you happy, and your job to make me happy. And the best way to get you to work on my life is to act miserable. The more miserable I am, the more you will have to try to make me feel better.” Powerless people use various tactics, such as getting upset, withdrawing, nagging, ridiculing, pouting, crying, or getting angry, to pressure, manipulate, and punish one another into keeping this pact. However, this ongoing power play does nothing to make them happy and mitigate their anxiety in the long term. In fact, their anxiety only escalates by continually affirming that they are not actually powerful. Any sense of love and safety they feel by gaining or surrendering control is tenuous and fleeting. A relational bond built on mutual control simply cannot produce anything remotely like safety, love, or trust. It can only produce more fear, pain, distrust, punishment, and misery. And when taken to an extreme, it produces things like domestic violence.

Relations which are not consecrated by the laws establish bonds of kinship as manifold, as complex, even more solid than those which spring from marriage.

One of the most important parts of tending our friendships is working our way, over time, into the kind of friendships that can support cataclysm, friendships that are able to move from the office or the playground to hospital rooms and funerals. Some of my married friends are widows now, and some are single, and some have lost parents and had kids who were lost to them for awhile. And even those of us who so far have been relatively unscathed know how important the bonds of love are, how they make a net so we don't hit the ground when we fall from the wire.

Their experiences led them to create assumptions about others and related beliefs about themselves such as "this is my lot in life" and "this is what I deserve". Some also learned that personal safety and happiness are of lower priority than survival and that it may be safer to give in than to actively fight off additional abuse and victimization. When abuse is perpetrated by intimates, it is additionally confounding in terms of attachment, betrayal, and trust. Victims may be unable to leave or to fight back due to strong, albeit insecure and disorganized, attachment and misplaced loyalty to abusers. They may have also experienced trauma bonding over the course of their victimization, that is, a bond of specialness with or dependence on the abuser.

There isn’t just one true and proper way to love, to relate, to bond, to touch. Any style of relationship is the right one, as long as it’s a decision made by the whole person and not the hole in the person.

By now you will not be surprised to learn that Gaston Bachelard had a few things to say about the element of air. In a book called "Air and Dreams". he points out that we categorize many of our emotions by their relative weight; they make us feel heavier or lighter. Perhaps because uprightness is the human quality, we imagine human emotions arranged on a vertical scale from ground to sky. So sadness is weighed down and earthbound. joy is aerial, and the sensation of freedom defies the bonds of gravity. "Air," Bachelard writes, "is the very substance of our freedom, the substance of superhuman joy." Elation, effervescence, elevation, levity, inspiration: air words all, alveolated with vowels, leavening the dough of everyday life.

It was a fact generally acknowledged by all but the most contumacious spirits at the beginning of the seventeenth century that woman was the weaker vessel; weaker than man, that is. ... That was the way God had arranged Creation, sanctified in the words of the Apostle. ... Under the common law of England at the accession of King James I, no female had any rights at all (if some were allowed by custom). As an unmarried woman her rights were swallowed up in her father's, and she was his to dispose of in marriage at will. Once she was married her property became absolutely that of her husband. What of those who did not marry? Common law met that problem blandly by not recognizing it. In the words of The Lawes Resolutions [the leading 17th century compendium on women's legal status]: 'All of them are understood either married or to be married.' In 1603 England, in short, still lived in a world governed by feudal law, where a wife passed from the guardianship of her father to her husband; her husband also stood in relation to her as a feudal lord.

Though Kurt and Jimmy were not “family,” I invited them to be, and that invitation can sometimes be even more intimate than the connection to any blood relative. There was no biological obligation here; we were bonded for other reasons: our parallel spirits, our love of music, and our mutual appreciation. You cannot choose family, and when you lose family, there is a biological imperative that implies a built-in type of mourning. But with friends, you design your own relationship, which in turn designs your grief, which can be felt even deeper when they are gone. THOSE CAN BE ROOTS THAT ARE MUCH HARDER TO PULL.

Once the primary bonds which gave security to the individual are severed, once the individual faces the world outside of himself as a completely separate entity, two courses re-open to him since he has to overcome the unbearable state of powerlessness and aloneness. By one course he can progress to “positive freedom”; he can relate himself spontaneously to the world in love and work, in the genuine expression of his emotional, sensuous and intellectual capacities; he can thus become one again with man, nature, and himself, without giving up the independence and integrity of his individual self. The other course open to him is to fall back, to give up his freedom, and to try to overcome his aloneness by eliminating the gap that has arisen between his individual self and the world. This second course never reunites him with the world in the way he was related to it before he merged as an “individual,” for the fact of his separateness cannot be reversed; it is an escape from an unbearable situation which would make life impossible if it were prolonged. This course of escape, therefore, is characterized by its compulsive character, like every escape from threatening panic; it is also characterized by the more or less complete surrender of individuality and the integrity of the self. Thus it is not a solution which leads to happiness and positive freedom; it is, in principle, a solution which is to be found in all neurotic phenomena. It assuages an unbearable anxiety and makes life possible by avoiding panic; yet it does not solve the underlying problem and is paid for by a kind of life that often consists only of automatic or compulsive activities.

The bond between being and non-being can be only internal. It is within being qua being that non-being must arise, and within non-being that being must spring up; and this relation can not be a fact, a natural law, but an upsurge of the being which is its own nothingness of being.

Among our Potawatomi people, women are the Keepers of Water. We carry the sacred water to ceremonies and act on its behalf. “Women have a natural bond with water, because we are both life bearers,” my sister said. “We carry our babies in internal ponds and they come forth into the world on a wave of water. It is our responsibility to safeguard the water for all our relations.” Being a good mother includes the caretaking of water.

Belief is relative. Religion is optional. Here is the thing, Noelle—no one can make you believe anything your heart isn’t fully into. No one can dictate to you your feelings or dreams. And that means no one can offer you any more or less than your heart declares, as long as your heart is strong.

Furthermore, because silicon packs on more protons than carbon, it's bulkier, like carbon with fifty extra pounds. Sometimes that's not a big deal. Silicon might substitute adequately for carbon in the Martian equivalent of fats or proteins. But carbon also contorts itself into ringed molecules we call sugars. Rings are states of high-tension- which means they store lots of energy-and silicon just isn't supple enough to bend into the right position to form rings. In a related problem, silicon atoms cannot squeeze their electrons into tight spaces for double bonds, which appear in virtually every complicated biochemical.

WHAT I WAS TALKING ABOUT WAS BONDING. Bonding is one of the most basic and foundational ideas in life and the universe. It is a basic human need. God created us with a hunger for relationship—for relationship with him and with our fellow people. At our very core we are relational beings. Without a solid, bonded relationship, the human soul will become mired in psychological and emotional problems. The soul cannot prosper without being connected to others. No matter what characteristics we possess, or what accomplishments we amass, without solid emotional connectedness, without bonding to God and other humans, we, like Joan and Robbie, will suffer sickness of the soul.

Whatever the case, he saw now that it was a rare, difficult and improbable thing for two people from worlds apart to find themselves linked by a tie of pure sympathy, a feeling that owed nothing to the rules and expectations of others. He understood also that when such a bond comes into being, its truths and falsehoods, its obligations and privileges, exist only for the people who are linked by it, and then in such a way that only they can judge the honour and dishonour of how they conduct themselves in relation to each other.

Blood gets you related. Loyalty, bond and treatment makes you family.

relational object constancy, which is the ability to trust in and maintain an emotional bond with people even during physical or emotional separation.

Relations which are not sanctioned by the law establish bonds of kinship as manifold, as complex, and even more solid, than those which spring from marriage.

Oh no. Maybe I'd gotten too cocky. I was still relatively new to this friend business. Had I screwed up even asking? Should I have waited for her to offer up details?

you gravitate instinctively towards people you can relate to and then gradually over the months a bond develops.It

PR keeps you relevant for revenue rewards, social media activity alone does not...

most millionaires generally don’t limit themselves to stocks, bonds, and related investments—they invest heavily in private businesses and real estate.

Ideal humane leadership begins with a real demonstration of love, continues relating with acceptance of fellow humankind and consciously follows that through with every opportunity.

Sometimes words aren’t needed for you to know a change has come upon you. You can share a look with a friend that cements a deeper understanding between you, and thus a stronger bond. A touch with a sister or brother or parent that says ‘I’m here, no matter what’ and suddenly someone who was just a relative, a person you love, turns out also to be one of your best friends.

Socrates sat up on the bed, bent his leg and rubbed it with his hand, and as he rubbed he said: "What a strange thing that which men call pleasure seems to be, and how astonishing the relation it has with what is thought to be its opposite, namely pain! A man cannot have both at the same time. Yet if he pursues and catches the one, he is almost always bound to catch the other also, like two creatures with one head. I think c that if Aesop had noted this he would have composed a fable that a god wished to reconcile their opposition but could not do so, so he joined their two heads together, and therefore when a man has the one, the other follows later. This seems to be happening to me. My bonds caused pain in my leg, and now pleasure seems to be following.

What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities. I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth. That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another. (from her essay "First People")

Phil talked openly about his current life, but he closed up when I asked him about his early years. With some gentle probing, he told me that what he remembered most vividly about his childhood was his father’s constant teasing. The jokes were always at Phil’s expense and he often felt humiliated. When the rest of the family laughed, he felt all the more isolated. It was bad enough being teased, but sometimes he really scared me when he’d say things like: “This boy can’t be a son of ours, look at that face. I’ll bet they switched babies on us in the hospital. Why don’t we take him back and swap him for the right one.” I was only six, and I really thought I was going to get dropped off at the hospital. One day, I finally said to him, “Dad, why are you always picking on me?” He said, “I’m not picking on you. I’m just joking around. Can’t you see that?” Phil, like any young child, couldn’t distinguish the truth from a joke, a threat from a tease. Positive humor is one of our most valuable tools for strengthening family bonds. But humor that belittles can be extremely damaging within the family. Children take sarcasm and humorous exaggeration at face value. They are not worldly enough to understand that a parent is joking when he says something like, “We’re going to have to send you to preschool in China.” Instead, the child may have nightmares about being abandoned in some frightening, distant land. We have all been guilty of making jokes at someone else’s expense. Most of the time, such jokes can be relatively harmless. But, as in other forms of toxic parenting, it is the frequency, the cruelty, and the source of these jokes that make them abusive. Children believe and internalize what their parents say about them. It is sadistic and destructive for a parent to make repetitive jokes at the expense of a vulnerable child. Phil was constantly being humiliated and picked on. When he made an attempt to confront his father’s behavior, he was accused of being inadequate because he “couldn’t take a joke.” Phil had nowhere to go with all these feelings. As Phil described his feelings, I could see that he was still embarrassed—as if he believed that his complaints were silly.

Children need their caregiver’s presence, interaction, connection, and emotional availability. Not only are these fundamental elements closely related to feelings of safety and security, they are also vital for a child’s healthy development. Since the child’s well-being depends on the bond between themselves and their caregiver, it is their caregiver’s responsibility to be very attentive both to their own selves and to their child.

My mother," said St. Clare, getting up and walking to a picture at the end of the room, and gazing upward with a face fervent with veneration, "she was divine! Don't look at me so!—you know what I mean! She probably was of mortal birth; but, as far as ever I could observe, there was no trace of any human weakness or error about her; and everybody that lives to remember her, whether bond or free, servant, acquaintance, relation, all say the same. Why, cousin, that mother has been all that has stood between me and utter unbelief for years. She was a direct embodiment and personification of the New Testament,—a living fact, to be accounted for, and to be accounted for in no other way than by its truth. O, mother! mother!" said St. Clare, clasping his hands, in a sort of transport; and then suddenly checking himself, he came back, and seating himself on an ottoman, he went on:

There are times when I like to turn my 'FACE PR' volume UP in HD, especially when I'm emerging out of prep mode; to put little more GLOSS on the LIPS of face public relations (as industry) to FLOSS...as a game-face CHANGER!

If we live in a world of states, and if out-of-state existence is impossible, then we all must live as national citizens. We are the nation, and the nation is us. This is as fundamental as it is an inescapable reality. Nationalism engulfs both the individual and the collective; it produces the 'I' and 'We' dialectically and separately. Not only does nationalism produce the community and its individual members: it is itself the community and its realized individual subjects, for without these there is no nationalism. "Leading sociologists and philosophers have emphasized the pervasive presence of the community in individual consciousnesses, where the social bond is an essential part of the self. It is not only that the 'I' is a member of the 'We,' but, more importantly, that the 'We' is a necessary member of the 'I.' It is an axiom of sociological theory, writes Scheler, that all human knowledge 'precedes levels of self-contagiousness of one's self-value. There is no "I" without "We." The "We" is filled with contents prior to the "I." ' Likewise, Mannheim emphasizes ideas and thought structures as functions of social relations that exist within the group, excluding the possibility of any ideas arising independently of socially shared meanings. The social reality of nationalism not only generates meanings but is itself a 'context of meaning'; hence our insistence that nationalism constitutes and is constituted by the community as a social order. 'It is senseless to pose questions such as whether the mind is socially determined, as though the mind and society each posses a substance of their own' [citing Pressler and Dasilva's Sociology]. The profound implications of the individual's embeddedness in the national community is that the community's ethos is prior and therefore historically determinative of all socioepistemic phenomena. And if thought structures are predetermined by intellectual history, by society's inheritance of historical forms of knowledge, then those structures are also a priori predetermined by the linguistic structures in which this history is enveloped, cast, and framed. Like law, nationalism is everywhere: it creates the community and shapes world history even before nationalism comes into it.

Word: I'm not saying the races don't have a common human bond. I'm just saying that bond isn't about compassion and equality and tolerance. What we all share together is the drive to get what's ours and keep it for as long as we can.

prayer flows best from those who are in strong kingdom relationships—sharing deeply with one another, partnering together in kingdom activities, and relating to one another in humility, honor, and forgiveness in the grace of God. Paul admonishes us in Colossians to “put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another.” Then he adds, “But above all these things put on love, which is the bond of perfection” (Col. 3:12–14).

This is a radical, even distasteful image for modern people. Servant? When Paul uses this metaphor, he is not saying that we are to relate to one another in every way that literal bond-servants served their masters in ancient times. What he is saying is this: A servant puts someone else’s needs ahead of his or her own. That is how all believers should live with each other. And if all believers are to serve each other in this way, how much more intentionally and intensely should husbands and wives have this attitude toward one another? This principle cannot be dismissed, however we define the husband’s role. While Paul writes that the husband is “head” of his wife, whatever it means cannot negate the fact that he is also his wife’s Christian brother and bond-servant, according to Galatians 5:13. Husbands and wives must serve each other, must “give themselves up” for one another. That does not destroy the exercise of authority within a human relationship, but it does radically transform it.3

Emotional hunger is not love, though people often confuse the two. Hunger is a strong need caused by emotional deprivation in childhood. It is a primitive condition of pain and longing which people often act out in a vain and desperate attempt to fill a void or emptiness. This emptiness is related to the pain of aloneness and separateness and can never realistically be satisfied in an adult relationship. Yet many people refuse to bear their pain and are unwilling to accept the futility of attempting to gratify their primitive dependency needs.

So often they made her think of the phrase “Blood is thicker than water,” because at times blood was the only bond they shared and she had to remind herself they were family, because at times it was unbelievable they were even related. She loved them, but she hadn’t chosen them.

But it's usually misquoted. Are you familiar with the phrase 'blood is thicker than water'?" I ask. He nods, curious eyes watching me. "The real quote is 'the blood of the covenant is thicker than the water of the womb,’" I say. And it means the exact opposite of what people assume. It means that the family they choose, the bonds a person makes in life is stronger than that of the connection of blood relatives. Because in the end, the family that a person is born with doesn't always necessarily see you as anything more than a possession or a meal ticket.

Most people nowadays would not consider love as related in any way to truth. Love is seen as an experience associated with the world of fleeting emotions, no longer with truth. But is this an adequate description of love? Love cannot be reduced to an ephemeral emotion. True, it engages our affectivity, but in order to open it to the beloved and thus to blaze a trail leading away from self-centredness and towards another person, in order to build a lasting relationship; love aims at union with the beloved. Here we begin to see how love requires truth. Only to the extent that love is grounded in truth can it endure over time, can it transcend the passing moment and be sufficiently solid to sustain a shared journey. If love is not tied to truth, it falls prey to fickle emotions and cannot stand the test of time. True love, on the other hand, unifies all the elements of our person and becomes a new light pointing the way to a great and fulfilled life. Without truth, love is incapable of establishing a firm bond; it cannot liberate our isolated ego or redeem it from the fleeting moment in order to create life and bear fruit.

When you have sexual relations with someone, for example, there is a soul tie (emotional bonding) that generates because two fleshes become one (Genesis 2:24). Sexual relations in marriage generate a healthy soul tie while sexual relations outside of marriage create unhealthy soul ties.

In eighteenth-century Britain, many female friends enjoyed intense relationships, which they celebrated in romantic terms. Some probably compensated for stiff and formal relations with parents by forging close bonds with same-sex friends. In one case, Eleanor Butler and Sarah Ponsonby ran away from their families in Ireland to set up home together in Wales, where they would live in mutual harmony for more than fifty years. Known as the Ladies of Llangollen, they attracted visitors from far and wide who venerated their romantic story with never a hint that the friendship might be anything other than platonic

Evolutionary psychology maintains that the emotional and social needs of farm animals evolved in the wild, when they were essential for survival and reproduction. For example, a wild cow had to know how to form close relations with other cows and bulls, or else she could not survive and reproduce. In order to learn the necessary skills, evolution implanted in calves – as in the young of all other social mammals – a strong desire to play (playing is the mammalian way of learning social behaviour). And it implanted in them an even stronger desire to bond with their mothers, whose milk and care were essential for survival.

A child who has been denied the experience of connecting with his own emotions is first consciously and then unconsciously (through the internal identification with the parent) dependent on his parents. Alice Miller writes: He cannot rely on his own emotions, has not come to experience them through trial and error, has no sense of his own real needs and is alienated from himself to the highest degree. Such a person cannot separate from his parents. He is fantasy bonded with them. He has an illusion (fantasy) of connection, i.e., he really thinks there is a love relationship between himself and his parents. Actually he is fused and enmeshed. This is an entrapment rather than a relationship. Later on this fantasy bond will be transferred to other relationships. This fantasy-bonded person is still dependent on affirmation from his partner, his children, his job. He is especially dependent on his children. A fantasy-bonded person never has a real connection or a real relationship with anyone. There is no real, authentic self there for another to relate to. The real parents, who only accepted the child when he pleased them, remain as introjected voices. The true self hides from these introjected voices just as the real child did. The “loneliness of the parental home” is replaced by “isolation within the self.” Grandiosity is often the result of all this. The grandiose person is admired everywhere and cannot live without admiration. If his talents fail him, it is catastrophic. He must be perfect, otherwise depression is near. Often the most gifted among us are driven in precisely this manner. Many of the most gifted people suffer from severe depression. It cannot be otherwise because depression is about the lost and abandoned child within. “One is free from depression,” writes Alice Miller in The Drama of the Gifted Child, “when self-esteem is based on the authenticity of one’s own feelings and not on the possession of certain qualities.” Emotional abandonment is most often multigenerational. The child of the narcissistically deprived parent becomes an adult with a narcissistically deprived child and will use his children as he was used for his narcissistic supplies. That child then becomes an adult child and the cycle is repeated.

Go Slow to Go Fast in Growing a Stronger Bond With Others: When you see someone's interest rise in the conversation, you have a glimpse of the hook that can best connect you together. Ask follow-up questions, directly related to what that person just said. If you do just this much, recent research shows you are among the five percent of Americans in conversation. In so doing, you accomplish two things. You've increased their openness and warmth toward you, because you've demonstrated you care. And you've had a closer look at the hook that most matters to them in the conversation. Now you can speak to their hottest interest, in a way that can serve you both.

For example, the euphoria brought on by DMT helped volunteers more unflinchingly look at their lives and conflicts. These ecstatic feelings may be, in part, related to the powerful DMT-induced surge of the morphinelike brain chemical beta-endorphin. DMT also stimulated a massive rise in the brain hormones vasopressin and prolactin. Scientists believe these compounds are important in feelings of bonding, attachment, and comfort with other members of the species. Perhaps the elevations in these brain chemicals made it easier for our volunteers to trust us, relax into the drug effects, and share powerfully personal issues in ways that previously were impossible.

Another view of the Constitution was put forward early in the twentieth century by the historian Charles Beard (arousing anger and indignation, including a denunciatory editorial in the New York Times). He wrote in his book An Economic Interpretation of the Constitution: Inasmuch as the primary object of a government, beyond the mere repression of physical violence, is the making of the rules which determine the property relations of members of society, the dominant classes whose rights are thus to be determined must perforce obtain from the government such rules as are consonant with the larger interests necessary to the continuance of their economic processes, or they must themselves control the organs of government. In short, Beard said, the rich must, in their own interest, either control the government directly or control the laws by which government operates. Beard applied this general idea to the Constitution, by studying the economic backgrounds and political ideas of the fifty-five men who gathered in Philadelphia in 1787 to draw up the Constitution. He found that a majority of them were lawyers by profession, that most of them were men of wealth, in land, slaves, manufacturing, or shipping, that half of them had money loaned out at interest, and that forty of the fifty-five held government bonds, according to the records of the Treasury Department. Thus, Beard found that most of the makers of the Constitution had some direct economic interest in establishing a strong federal government: the manufacturers needed protective tariffs; the moneylenders wanted to stop the use of paper money to pay off debts; the land speculators wanted protection as they invaded Indian lands; slaveowners needed federal security against slave revolts and runaways; bondholders wanted a government able to raise money by nationwide taxation, to pay off those bonds. Four groups, Beard noted, were not represented in the Constitutional Convention: slaves, indentured servants, women, men without property. And so the Constitution did not reflect the interests of those groups. He wanted to make it clear that he did not think the Constitution was written merely to benefit the Founding Fathers personally, although one could not ignore the $150,000 fortune of Benjamin Franklin, the connections of Alexander Hamilton to wealthy interests through his father-in-law and brother-in-law, the great slave plantations of James Madison, the enormous landholdings of George Washington. Rather, it was to benefit the groups the Founders represented, the “economic interests they understood and felt in concrete, definite form through their own personal experience.

A marriage is a private bond between two people. But a wedding is a party for everyone, a celebration of life and love, a gathering of friends and relatives to rejoice in life’s good food, champagne, dancing, laughter, and a golden moment in the passage of life. A marriage lasts years, through the good times and bad, and all the banal, boring everyday goings-on of living. A wedding is a brief flash, a unique, exceptional festivity with singing and flowers and good will among men—and women. A marriage is real life. A wedding is a fairy tale. But a wedding is also a promise that we will hold dear the joys of the fairy tale close to our hearts as we go through the years of our marriage.

If the secret core of potlatch is the reciprocity of exchange, why is this reciprocity not asserted directly, why does it assume the “mystified” form of two consecutive acts each of which is staged as a free voluntary display of generosity? Here we encounter the paradoxes of forced choice, of freedom to do what is necessary, at its most elementary: I have to do freely what I am expected to do. (If, upon receiving a gift, I immediately return it to the giver, this direct circulation would amount to an extremely aggressive gesture of humiliation, it would signal that I refused the other’s gifts — recall those embarrassing moments when elderly people forget and give us last year’s present once again … ) …the reciprocity of exchange is in itself thoroughly ambiguous; at its most fundamental, it is destructive of the social bond, it is the logic of revenge, tit for tat. To cover this aspect of exchange, to make it benevolent and pacific, one has to pretend that each person’s gift is free and stands on its own. This brings us to potlatch as the “pre-economy of the economy,” its zero-level, that is, exchange as the reciprocal relation of two non-productive expenditures. If the gift belongs to Master and exchange to the Servant, potlatch is the paradoxical exchange between Masters. Potlach is simultaneously the zero-level of civility, the paradoxical point at which restrained civility and obscene consumption overlap, the point at which it is polite to behave impolitely.

If you see anywhere an instance of compassion, as in Vidyāsāgar, know that it is due to the grace of God. Through compassion one serves all beings. Māyā also comes from God. Through māyā God makes one serve one’s relatives. But one thing should be remembered: māyā keeps us in ignorance and entangles us in the world, whereas dayā makes our hearts pure and gradually unties our bonds.

Mankind is a self-domesticated animal; a mammal; an ape; a social ape; an ape in which the male takes the iniative in courtship and females usually leave the society of their birth; an ape in which men are predators, women herbivorous foragers; an ape in which males are relatively hierarchical, females relatively egalitarian; an ape in which males contribute unusually large amounts of investment in the upbringing of their offspring by provisioning their mates and their children with food, protection, and company; an ape in which monogamous pair bonds are the rule but many males have affairs and occasional males achieve polygamy; an ape in which females mated to low-ranking males often cuckold their husbands in order to gain access to the genes of higher-ranking males; an ape that has been subject to unusually intense mutual sexual selection so that many of the features of the female body (lips, breasts, waists) and the mind of both sexes (songs, competitive ambition, status seeking) are designed for use in competition for mates; an ape that has developed an extraordinary range of new instincts to learn by association, to communicate by speech, and to pass on traditions. But still an ape.

Apple raised $17 billion in a bond offering in 2013. Not to invest in new products or business lines, but to pay a dividend to stockholders. The company is awash with cash, but much of that money is overseas, and there would be a tax charge if it were repatriated to the USA. For many other companies, the tax-favoured status of debt relative to equity encourages financial engineering. Most large multinational companies have corporate and financial structures of mind-blowing complexity. The mechanics of these arrangements, which are mainly directed at tax avoidance or regulatory arbitrage, are understood by only a handful of specialists. Much of the securities issuance undertaken by Goldman Sachs was not ‘helping companies to grow’ but represented financial engineering of the kind undertaken at Apple. What

Recent psychological research on grief favors meaning making over closure; accepts zigzagging paths, not just linear stages; recognizes ambiguity without pathology; and acknowledges continuing bonds between the living and the dead rather than commanding decathexis. But old ideas about grief as a linear march to closure still hold powerful sway. Many psychologists and grief counseling programs continue to consider “closure” a therapeutic goal. Sympathy cards, internet searches, and friendly advice often uphold a rigid division between healthy grief that the mourner “gets over” and unhealthy grief that persists. Forensic exhumation, too, continues to be informed by these deeply rooted ideas. The experiences of grief and exhumation related by families of the missing indicate something more complex and mysterious than “closure.” Exhumation heals and wounds, sometimes both at once, in the same gesture, in the same breath, as Dulce described feeling consoled and destroyed by the fragment of her brother’s bones. Exhumation can divide brothers and restore fathers, open old wounds and open the possibility of regeneration—of building something new with the “pile of broken mirrors” that is memory, loss, and mourning.

Our compact is not just with those who are alive today. It’s also with those who have come before us and those yet to be born. To the founding fathers, the Constitution and our system of government established a moral bond connecting generations. “There seems…to be some foundation in the nature of things, in the relation which one generation bears to another, for the descent of obligations from one to another,

Cooperation is directly related to the connection we feel with each other. The same is true with children: Strengthen the bond and increase the cooperative spirit. The four goals of I Love You Rituals are attainable for you and your child. You will optimize your child’s brain development, increase his or her learning potential, strengthen your family, and lay the foundation for your child’s emotional wellbeing.

The real quote is 'the blood of the covenant is thicker than the water of the womb,’" I say. And it means the exact opposite of what people assume. It means that the family they choose, the bonds a person makes in life is stronger than that of the connection of blood relatives. Because in the end, the family that a person is born with doesn't always necessarily see you as anything more than a possession or a meal ticket.

All minds, except such as are delivered from doubt by dulness of sensibility, must be subject to this recurring conflict where the many-twisted conditions of life have forbidden the fulfilment of a bond. For in strictness there is no replacing of relations: the presence of the new does not nullify the failure and breach of the old. Life has lost its perfection: it has been maimed; and until the wounds are quite scarred, conscience continually casts backward, doubting glances.

Often being in a relationship with perfect compatibility doesn't work out coz it's too perfect and there are rarely any difference of thoughts , which with time makes the root of bonding go loose and the fire in heart go moist - Love always , Land up into some fight sometimes , Respect each others decisions , Keep ego aside , possibly then no relation ship can go in vain .... It's simple to do but always tough when we think about it at the back of our mind as an impossible task !!

For Spinoza, an ethics and a politics follow directly from and are immanent in metaphysics; the better one understands the universe in its complexity, in the connections that link each thing to every other, the more adequate is one’s ethical relation in and to it. An ethics does not spring directly from our understanding of the world. Rather, it comes from our affective bonds to and connections with other things in the world, relations that enable us to enhance or diminish forms of life.

Arab-Jewish relations in the Old City had always been good. Most of the property in the quarter was Arab-owned, and one of its familiar sights was the Arab rent collector making his way from house to house, pausing in each for the rent and a ritual cup of coffee. Here the Islamic respect for men of religion had been naturally extended to the quarter's scholars in their yeshivas. As for the quarter's poor artisans and shopkeepers, the most natural of bonds, poverty, tied them to their Arab neighbors.

Other individuals find it difficult to be authentically themselves even in the presence of their spouses, lovers, or closest friends and relatives. Such individuals, whilst not going so far as to construct a false self which entirely replaces the true self at a conscious level, have an especial need to be alone which goes beyond the occasional demand for solitude referred to above. One possibility, plausible but as yet unproven, is that this especial need to be alone in adult life is derived from, or has been enhanced by, some degree of insecure attachment in early childhood. The child who has not, in infancy, formed secure bonds of trust with attachment figures, may react to parents, and later to other people, in a variety of ways; but I suggest that these variants are founded upon two basic themes. The first is placation; the second, avoidance. I shall try to show that placation is associated with the development of a depressive personality, whilst avoidance is associated with the development of a schizoid personality.

The normative temporal and spatial frames of historical materialism have ironically forced a congruence between Marxist and bourgeois definitions of civilization, both of which cast racialized nonnormative sexualities as anterior and as signs of disorder and social chaos within an otherwise stable social system. The contingency of queer relations, their uncertainty, irregularity, and even perversity, disregards the so-called natural bonds between memory and futurity, and in the process make an implicit argument for forgetfulness.

It should now be clear that the cure for the deprivations of poverty will not—cannot—be found in the economic growth of a globalized free market that weakens and destroys the bonds of culture and community to the exclusive benefit of global corporations. The necessary cure lies instead in restoring and strengthening these bonds. Our collective survival—not only of the poor and excluded but also of the relatively affluent and not yet excluded—depends on creating an institutional and values framework that advances this restoration.

The remoter poetry in particular was replete with effects, an effect being something hypnotic we cannot quite understand, whiteness of moon and wave related to the setting of Time in a manner "too subtle for the intellect." And all over Europe, by the late 19th century, poets had decided that effects were intrinsic to poetry, and were aiming at them by deliberate process. By the end of the century, in France, whole poems have been made "too subtle for the intellect," held together, as effects are, by the extra-semantic affinities of their words. Picking up a name that was once thrown around as their authors, we have learned to call them "Symbolist" poems. In the Symbolist poem the Romantic effect has become a structural principle, and we may say that Symbolism is scientific Romanticism, thus an effort to anticipate the work of time by aiming directly at the kind of existence a poem may have when a thousand years have deprived it of its dandelions and its mythologies, an existence purely linguistic, determined by the molecular bonds of half-understood words.

Instead of giving a timetable to grief and how we relate to the death, an icon or a shrine accepts that grief and death are still here with us even now because we simply have ongoing bonds with the deceased. They will forever be a part of us and instead of trying to "heal" and find decathexis, we must learn to adjust because love has this amazing way of living on past death, in both grief and joy. You aren't sick with grief; you're healthy with grief. And you don't need closure; grief will always be the in-between, and that's okay.

On that visit, he taught his theory of relativity to physics students and played with the children of black faculty, among them the son of the university president, a young Julian Bond, who would go on to become a civil rights leader. “The separation of the races is not a disease of the colored people,” Einstein told the graduates at commencement, “but a disease of the white people. I do not intend to be quiet about it.” He became a passionate ally of the people consigned to the bottom. “He hates race prejudice,” W.E.B. Du Bois wrote, “because as a Jew he knows what it is.

The fact that the crime and the punishment were related and bound up in the form of atrocity was not the result of some obscurely accepted law of retaliation. It was the effect, in the rites of punishment, of a certain mechanism of power: of a power that not only did not hesitate to exert itself directly on bodies, but was exalted and strengthened by its visible manifestations; of a power that asserted itself as an armed power whose functions of maintaining order were not entirely unconnected with the functions of war; of a power that presented rules and obligations as personal bonds, a breach of which constituted an offence and called for vengeance; of a power for which disobedience was an act of hostility, the first sign of rebellion, which is not in principle different from civil war; of a power that had to demonstrate not why it enforced its laws, but who were its enemies, and what unleashing of force threatened them; of a power which, in the absence of continual supervision, sought a renewal of its effect in the spectacle of its individual manifestations; of a power that was recharged in the ritual display of its reality as 'super-power'.

I believe the most powerful of emotions is Hope; it is in everything we do. It is like an atom, so to speak, closely related to that of carbon. So many things can be bonded with it to create so many different things; some good, some bad. Combine Hope with Opportunity and Desire, and you get a force that can move mountains; combine it with Love, you can change a civilization; combine it with Fear and you can enslave a whole people. But take away Hope and you will have someone who has nothing left to lose, and that can cost you an empire. - Alsop Tambor’s Address to the Assembly

Associated with bonding to an abuser in humans, and possibly pro- moting or strengthening the bond, are cognitive distortions embodied in beliefs that the abuser is not responsible for his or her abuse, abuse is a sign of the abuser’s love, the abuser is also a victim, and if given enough love the abuser will stop abusing. It is not clear whether these cognitive distortions are responses to the victims’ misattributions that love, not terror, is responsible for their high arousal and hypervigilance to the abuser, or if they are noncausally related to or cause the misattributions.

When you lack awareness you haven’t yet cultivated a knowing of what is in alignment with your highest good. When it comes to sharing yourself sexually in order to form a deeper bond, or so you perceive, you are really just temporarily filling a void. You are now tied energetically to this person in which you had no specific intention towards, other than a “fun” experience. You have also forged a stronger emotional and mental tie to this person, and may find yourself stuck in limbo, so to say, when it comes to the relation-situation. It will take inner work and self-development to undo these ties.

Sexual-patriarchal relational systems overwhelm, from media glorifying sexual connection above other forms of intimacy and interaction, to medical, economic, and legal structures that automatically privilege sexual/domestic/romantic dyadic partnerships and genetic family bonds over other chosen platonic relationships and support systems. Oppressive social structures and micro-aggressive interpersonal interactions constantly grate on us, damaging our health and maybe even pushing us to seek care, but often available formal assistance is part of the same harmful system and populated by the same privileged persons.

The libido that is withdrawn so unwillingly from the “mother” turns into a threatening serpent, symbolizing the fear of death—for the relation to the mother must cease, must die, and this is almost the same as dying oneself. That is to say, the violence of the separation is proportionate to the strength of the bond uniting the son with the mother, and the stronger this broken bond was in the first place, the more dangerously does the “mother” approach him in the guise of the unconscious. This is indeed the Mater saeva cupidinum, ‘savage mother of desire,’ who in another form now threatens to devour the erstwhile fugitive.

Moody was not unaware of the advantage his inscrutable grace afforded him. Like most excessively beautiful persons, he had studied his own reflection minutely and, in a way, knew himself from the outside best; he was always in some chamber of his mind perceiving himself from the exterior. He had passed a great many hours in the alcove of his private dressing room, where the mirror tripled his image into profile, half-profile, and square: Van Dyck's Charles, though a good deal more striking. It was a private practice, and one he would likely have denied--for how roundly self-examination is condemned, by the moral prophets of our age! As if the self had no relation to the self, and one only looked in mirrors to have one's arrogance confirmed; as if the act of self-regarding was not as subtle, fraught, and ever-changing as any bond between twin souls. In his fascination Moody sought less to praise his own beauty than to master it. Certainly whenever he caught his own reflection, in a window box, or in a pane of glass after nightfall, he felt a thrill of satisfaction--but as an engineer might feel, chancing upon a mechanism of his own devising and finding it splendid, flashing, properly oiled and performing exactly as he had predicted it should.

Those with a dismissive-avoidant attachment style tend to show higher levels of self-reliance, a reduced signaling of need for others, and a distancing, detached attitude toward parents or partners. In children, avoidance is related to aggression, antisocial behaviors, and inflated self-esteem. In adults, avoidance is related to low commitment in romantic relationships, avoidance of intimacy, higher levels of sexual coercion, and a more promiscuous, sexually unrestrained orientation.89 Dismissive-avoidant attachment bears the hallmark of a low-parenting strategy, favoring short-term relationships over intimate, long-term bonding.

Undine had no such traditional safeguards—Ralph guessed Mrs. Spragg's opinions to be as fluid as her daughter's—and the girl's very sensitiveness to new impressions, combined with her obvious lack of any sense of relative values, would make her an easy prey to the powers of folly. He seemed to see her—as he sat there, pressing his fists into his temples—he seemed to see her like a lovely rock-bound Andromeda, with the devouring monster Society careering up to make a mouthful of her; and himself whirling down on his winged horse—just Pegasus turned Rosinante for the nonce—to cut her bonds, snatch her up, and whirl her back into the blue…

In some instances, even when crisis intervention has been intensive and appropriate, the mother and daughter are already so deeply estranged at the time of disclosure that the bond between them seems irreparable. In this situation, no useful purpose is served by trying to separate the mother and father and keep the daughter at home. The daughter has already been emotionally expelled from her family; removing her to protective custody is simply the concrete expression of the family reality. These are the cases which many agencies call their “tragedies.” This report of a child protective worker illustrates a case where removing the child from the home was the only reasonable course of action: Division of Family and Children’s Services received an anonymous telephone call on Sept. 14 from a man who stated that he overheard Tracy W., age 8, of [address] tell his daughter of a forced oral-genital assault, allegedly perpetrated against this child by her mother’s boyfriend, one Raymond S. Two workers visited the W. home on Sept. 17. According to their report, Mrs. W. was heavily under the influence of alcohol at the time of the visit. Mrs. W. stated immediately that she was aware why the two workers wanted to see her, because Mr. S. had “hurt her little girl.” In the course of the interview, Mrs. W. acknowledged and described how Mr. S. had forced Tracy to have relations with him. Workers then interviewed Tracy and she verified what mother had stated. According to Mrs. W., Mr. S. admitted the sexual assault, claiming that he was drunk and not accountable for his actions. Mother then stated to workers that she banished Mr. S. from her home. I had my first contact with mother and child at their home on Sept. 20 and I subsequently saw this family once a week. Mother was usually intoxicated and drinking beer when I saw her. I met Mr. S. on my second visit. Mr. S. denied having had any sexual relations with Tracy. Mother explained that she had obtained a license and planned to marry Mr. S. On my third visit, Mrs. W. was again intoxicated and drinking despite my previous request that she not drink during my visit. Mother explained that Mr. S. had taken off to another state and she never wanted to see him again. On this visit mother demanded that Tracy tell me the details of her sexual involvement with Mr. S. On my fourth visit, Mr. S. and Mrs. S. were present. Mother explained that they had been married the previous Saturday. On my fifth visit, Mr. S. was not present. During our discussion, mother commented that “Bay was not the first one who had Tracy.” After exploring this statement with mother and Tracy, it became clear that Tracy had been sexually exploited in the same manner at age six by another of Mrs. S.'s previous boyfriends. On my sixth visit, Mrs. S. stated that she could accept Tracy’s being placed with another family as long as it did not appear to Tracy that it was her mother’s decision to give her up. Mother also commented, “I wish the fuck I never had her.” It appears that Mrs. S. has had a number of other children all of whom have lived with other relatives or were in foster care for part of their lives. Tracy herself lived with a paternal aunt from birth to age five.

To reiterate, in the upwave, debt is increased and financial wealth and obligations rise relative to tangible wealth to the point that these promises to pay in the future (i.e., the values of cash, bonds, and stocks) can’t be met. This causes “run on the bank”-type debt problems to emerge, which leads to the printing of money to try to relieve the problems of debt defaults and falling stock market prices, which leads to the devaluation of money and in turn to financial wealth going down relative to real wealth, until the real (inflation-adjusted) value of financial assets returns to being low relative to tangible wealth. Then the cycle begins again.

The basic attitude that one must have toward political activ­ity was related to the general principle that whatever one is, it is not owing to the rank one holds, to the responsibility one exercises, to the position in which one finds oneself-above or beneath other people. What one is, and what one needs to devote one's attention to as to an ultimate purpose, is the expression of a principle that is singular in its manifestation within each person, but universal by the form it assumes in everyone, and collective by the community bond it establishes between individuals. Such is, at least for the Stoics, human reason as a divine principle present in all of us.

With the simple suspension of gold redeemability, governments’ war efforts were no longer limited to the money that they had in their own treasuries, but extended virtually to the entire wealth of the population. For as long as the government could print more money and have that money accepted by its citizens and foreigners, it could keep financing the war. Previously, under a monetary system where gold as money was in the hands of the people, government only had its own treasuries to sustain its war effort, along with any taxation or bond issues to finance the war. This made conflict limited, and lay at the heart of the relatively long periods of peace experienced around the world before the twentieth century.

The goal of Combined Intelligence Objectives Subcommittee was to investigate all things related to German science. Target types ran the gamut: radar, missiles, aircraft, medicine, bombs and fuses, chemical and biological weapons labs. And while CIOS remained an official joint venture, there were other groups in the mix, with competing interests at hand. Running parallel to CIOS operations were dozens of secret intelligence-gathering operations, mostly American. The Pentagon’s Special Mission V-2 was but one example. By late March 1945, Colonel Trichel, chief of U.S. Army Ordnance, Rocket Branch, had dispatched his team to Europe. Likewise, U.S. Naval Technical Intelligence had officers in Paris preparing for its own highly classified hunt for any intelligence regarding the Henschel Hs 293, a guided missile developed by the Nazis and designed to sink or damage enemy ships. The U.S. Army Air Forces (AAF) were still heavily engaged in strategic bombing campaigns, but a small group from Wright Field, near Dayton, Ohio, was laying plans to locate and capture Luftwaffe equipment and engineers. Spearheading Top Secret missions for British intelligence was a group of commandos called 30 Assault Unit, led by Ian Fleming, the personal assistant to the director of British naval intelligence and future author of the James Bond novels. Sometimes, the members of these parallel missions worked in consort with CIOS officers in the field.

It is true that people can be “brought together” by catastrophe, and it is human to look to this as a consolation. But the balance of disaster is never positive. New human bonds were made after the tsunami, old ones became stronger; there were countless remarkable displays of selflessness and self-sacrifice. These we remember and celebrate. We turn away from what is also commonplace: the destruction of friendship and trust; neighbors at odds; the enmity of friends and relatives. A tsunami does to human connectedness the same thing that it does to roads, bridges, and homes. And in Okawa, and everywhere in the tsunami zone, people fell to quarreling and reproaches, and felt the bitterness of injustice and envy, and fell out of love.

What you are looking for?” I asked him. He contemplated for few seconds, looked towards a playing child nearby and then replied back in an excited tone, “There is surely a thirst in me, but for what I don’t know; there is surely a hunger in me, but for what I don’t know and let me assure you it is not related to the trivialities of life - better job, better sex and other luxuries. What attract others may not appeal to me, their passions may appear mundane to me and yet I realize there is a strong bond that connects us all” “The question still remains the same, what exactly it is?” I asked. “I wish, I knew that” He replied back. “In spite of not knowing you still appear pretty much excited about it” I said. “Hmm” He nodded back in approval.

Amiability: Diplomats must strive to build and maintain cordial personal relations with officials of the government to which they are accredited. Amiability on the surface, no matter how strained relations may be beneath it, keeps open channels of communication that can be vital to the resolution of issues between states when the time to resolve them is at hand. Amity, cross-cultural: "There is a mutual bond of amity and brotherhood between man and man over all the world ... Nor is it distance of place that makes enmity, enmity makes distance. He therefore that keeps peace with me, near or remote, of whatever nation, is to me as far as all civil and human offices an Englishman and a neighbor ... This is gospel." — John Milton, 1649 Anger: Never get angry except on purpose.

I met Mrs. Jennings in Bond Street,” said he, after the first salutation, “and she encouraged me to come on; and I was the more easily encouraged, because I thought it probable that I might find you alone, which I was very desirous of doing. My object — my wish — my sole wish in desiring it — I hope, I believe it is — is to be a means of giving comfort; — no, I must not say comfort — not present comfort — but conviction, lasting conviction to your sister’s mind. My regard for her, for yourself, for your mother — will you allow me to prove it, by relating some circumstances which nothing but a very sincere regard — nothing but an earnest desire of being useful — I think I am justified — though where so many hours have been spent in convincing myself that I am right, is there not some reason to fear I may be wrong?” He stopped.

Churchill made a point about the power of government: A National or Municipal Beef Trust, with the United States Treasury at its back, might indeed give more regular employment at higher wages to its servants, and might sell cleaner food to its customers—at a price. But if evil systems corrupt good men, it is no less true that base men will dishonor any system, and while no bond of duty more exacting than that of material recompense regulates the relations of man and man, while no motion more lofty than that of self-interest animates the exertions of every class, and no hope beyond the limits of this fleeting world lights the struggles of humanity, the most admirable systems will merely succeed in transferring, under different forms and pretexts, the burden of toil, misery, and injustice from one set of human shoulders to another.

One New Guinea friend surprised me by telling me that what she most likes about life in the U.S. is its “anonymity.” She explained that anonymity means to her the freedom to step away from the social bonds that make life in New Guinea emotionally full, but also confining. To my friend, anonymity includes the freedom to be alone, to walk alone, to have privacy, to express oneself, to debate openly, to hold unconventional views, to be more immune to peer pressures, and not to have one’s every action scrutinized and discussed. It means the freedom to sit in a café on a crowded street and read a newspaper in peace, without being besieged by acquaintances asking for help with their problems. It means the freedom of Americans to advance themselves as individuals, with much less obligation to share their earnings with all their relatives than in New Guinea.

Wandering has long been seen as part of the pathology of dementia. Doctors, carers, and relatives often try to stop patients from venturing out alone, out of concern they will injure themselves, or won’t remember the way back. When a person without dementia goes for a walk, it is called going for a stroll, getting some fresh air, or exercising, anthropologist Maggie Graham observes in her recent paper. When a person with dementia goes for a walk beyond prescribed parameters, it is typically called wandering, exit-seeking, or elopement. Yet wandering may not be so much a part of the disease as a therapeutic response to it. Even though dementia and Alzheimer’s in particular can cause severe disorientation, Graham says the desire to walk should be desire to be alive and to grow, as opposed to as a product of disease and deterioration. Many in the care profession share her view. The Alzheimer’s Society, the UK’s biggest dementia supportive research charity, considers wandering an unhelpful description, because it suggests aimlessness, whereas the walking often has a purpose. The charity lists several possible reasons why a person might feel compelled to move. They may be continuing the habit of a lifetime; they may be bored, restless, or agitated; they may be searching for a place or a person from their past that they believe to be close by; or maybe they started with a goal in mind, forgot about it, and just kept going. It is also possible that they are walking to stay alive. Sat in a chair in a room they don’t recognise, with a past they can’t access, it can be a struggle to know who they are. But when they move they are once again wayfinders, engaging in one of the oldest human endeavours, and anything is possible.

The whitewash of Kingdom of Heaven Kingdom of Heaven is a classic cowboys-and-Indians story in which the Muslims are noble and heroic and the Christians are venal and violent. The script is heavy on modern-day PC clichés and fantasies of Islamic tolerance; brushing aside dhimmi laws and attitudes (of which Ridley Scott has most likely never heard), it invents a peace-and-tolerance group called the “Brotherhood of Muslims, Jews and Christians.” But of course, the Christians spoiled everything. A publicist for the film explained, “They were working together. It was a strong bond until the Knights Templar caused friction between them.” Ah yes, those nasty “Christian extremists.” Kingdom of Heaven was made for those who believe that all the trouble between the Islamic world and the West has been caused by Western imperialism, racism, and colonialism, and that the glorious paradigm of Islamic tolerance, which was once a beacon to the world, could be reestablished if only the wicked white men of America and Europe would be more tolerant. Ridley Scott and his team arranged advance screenings for groups like the Council on American-Islamic Relations, making sure that sensitive Muslim feelings were not hurt. It is a dream movie for the PC establishment in every way except one: It isn’t true. Professor Jonathan Riley-Smith, author of A Short History of the Crusades and one of the world’s leading historians of the period, called the movie “rubbish,” explaining that “it’s not historically accurate at all” as it “depicts the Muslims as sophisticated and civilised, and the Crusaders are all brutes and barbarians. It has nothing to do with reality.” Oh, and “there was never a confraternity of Muslims, Jews and Christians. That is utter nonsense.

Situated in the center of family values debates is an imagined traditional family ideal. Formed through a combination of marital and blood ties, "normal" families should consist of heterosexual, racially homogeneous couples who produce their own biological children. Such families should have a specific authority structure, namely, a father-head earning an adequate family wage, a stay-at-home wife and mother, and children. Idealizing the traditional family as a private haven from a public world, family is seen as being held together through primary emotional bonds of love and caring. assuming a relatively fixed sexual division of labor, wherein women's roles are defined as primarily in the home with men's in the public world of work, the traditional family ideal also assumes the separation of work and family. Defined as a natural or biological arrangement based on heterosexual attraction, instead this monolithic family type is actually supported by government policy. It is organized not around a biological core, but a state-sanctioned, heterosexual marriage that confers legitimacy not only on the family structure itself but on children born in this family. In general, everything the imagined traditional family ideal is thought to be, African-American families are not. Two elements of the traditional family ideal are especially problematic for African-American women. First, the assumed split between the "public" sphere of paid employment and the "private" sphere of unpaid family responsibilities has never worked for U.S. Black women. Under slavery, U.S. Black women worked without pay in the allegedly public sphere of Southern agriculture and had their family privacy routinely violated. Second, the public/private binary separating the family households from the paid labor market is fundamental in explaining U.S. gender ideology. If one assumes that real men work and real women take care of families, then African-Americans suffer from deficient ideas concerning gender. in particular, Black women become less "feminine," because they work outside the home, work for pay and thus compete with men, and their work takes them away from their children. Framed through this prism of an imagined traditional family ideal, U.S. Black women's experiences and those of other women of color are typically deemed deficient. Rather than trying to explain why Black women's work and family patterns deviate from the seeming normality of the traditional family ideal, a more fruitful approach lies in challenging the very constructs of work and family themselves. Understandings of work, like understandings of family, vary greatly depending on who controls the definitions.

From 1942 until 1947, the Federal Reserve—at the behest of the Treasury Department—actively managed the government’s borrowing costs. Even as spending to fight World War II drove the federal deficit to more than 25 percent of GDP in 1943, interest rates trended lower. That’s because the Fed pegged the T-bill rate at 0.375 percent and held the rate on twenty-five-year bonds at 2.5 percent. As MMT economist L. Randall Wray put it, “the government can ‘borrow’ (issue bonds to the public) at any interest rate the central bank chooses to enforce. It is relatively easy for the central bank to peg the interest rate on short-term government debt instruments by standing ready to purchase it at a fixed price in unlimited quantities. This is precisely what the Fed did in the United States until 1951—providing banks with an interest-earning alternative to excess reserves, but at a very low rate of interest.

As these remarks indicate, the Social Security program involves a transfer from the young to the old. To some extent such a transfer has occurred throughout history—the young supporting their parents, or other relatives, in old age. Indeed, in many poor countries with high infant death rates, like India, the desire to assure oneself of progeny who can provide support in old age is a major reason for high birth rates and large families. The difference between Social Security and earlier arrangements is that Social Security is compulsory and impersonal—earlier arrangements were voluntary and personal. Moral responsibility is an individual matter, not a social matter. Children helped their parents out of love or duty. They now contribute to the support of someone else’s parents out of compulsion and fear. The earlier transfers strengthened the bonds of the family; the compulsory transfers weaken them.

As these remarks indicate, the Social Security program involves a transfer from the young to the old. To some extent such a transfer has occurred throughout history—the young supporting their parents, or other relatives, in old age. Indeed, in many poor countries with high infant death rates, like India, the desire to assure oneself of progeny who can provide support in old age is a major reason for high birth rates and large families. The difference between Social Security and earlier arrangements is that Social Security is compulsory and impersonal—earlier arrangements were voluntary and personal. Moral responsibility is an individual matter, not a social matter. Children helped their parents out of love or duty. They now contribute to the support of someone else's parents out of compulsion and fear. The earlier transfers strengthened the bonds of the family; the compulsory transfers weaken them.

You cannot help but be human, said Saphira, attempting to comfort Nasuada. Yet you do not have to be bound by what those around you believe. You can grow beyond the limits of your race if you have the will. If the events of the past can teach us anything, it is that the kings and queens and other leaders who have brought the races closer together are the ones who have accomplished the greatest good in Alagaësia. It is strife and anger we must guard against, not closer relations with those who were once our foes. Remember your distrust of the Urgals, for they have well earned it, but also remember that once dwarves and dragons loved one another no more than humans and Urgals. And once dragons fought against the elves and would have driven their race extinct if we could have. Once those things were true, but no more, because people like you had the courage to set aside past hatreds and forge bonds of friendship where, previously, none existed.

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved

The Governor paused and looked reflectively over at Bond. He said: ‘You’re not married, but I think it’s the same with all relationships between a man and a woman. They can survive anything so long as some kind of basic humanity exists between the two people. When all kindness has gone, when one person obviously and sincerely doesn’t care if the other is alive or dead, then it’s just no good. That particular insult to the ego – worse, to the instinct of self-preservation – can never be forgiven. I’ve noticed this in hundreds of marriages. I’ve seen flagrant infidelities patched up, I’ve seen crimes and even murder forgiven by the other party, let alone bankruptcy and every other form of social crime. Incurable disease, blindness, disaster – all these can be overcome. But never the death of common humanity in one of the partners. I’ve thought about this and I’ve invented a rather high-sounding title for this basic factor in human relations. I have called it the Law of the Quantum of Solace.

What is the closest experience to the body of light you can have at this moment? To get a taste, think back to the first time you met a key person in your life, someone with whom you became very close. The instant of your meeting was pure—at first glance you may have seen only the vague form of a stranger in front of you. But in the moments that followed something interesting may have entered your awareness—the way the person tilted his head, the cut of his hair, the sound of his voice, or even the way he remained silent. You might have thought to yourself, “I love the silent type!” Some kind of familiarity lent itself to that first impression. Either you were drawn to a certain quality that you yourself lacked or you related to a quality that you both shared. From this first impression, you began to cultivate attachment. Over time, the more you related with the person and the more you got to know him, the stronger the attachment became. The bond grew stronger, denser, stickier, and grosser.

One of the considerations omitted, underestimated or overlooked by so many atheists, and particularly anti-theists, is whether they can successfully abolish religion without introducing another, whether society can completely abandon traditional religious values in favor of secularism, enlightenment or science without bringing the people under the rule of a technocracy, a new religion administered by a select class of appointed “experts”; without, over the long run, that ruling class assuming so much control over social affairs as to face no challengers, as to no longer be held accountable to the truth or the science; without a major share of the population failing to convert to the new religion but to instead simply depart altogether from universal values, to descend entirely into the relative and the subjective, and to thereby devolve into a society of hedonistic individuals uninterested in natural law, wholly unencumbered by virtue, and increasingly lacking in compassion and the bonds between men which sustain a people, their civilizations, and their species.

In the Kingdom of God what is common to all is life in God. This is not the common character which a concept expresses, but is love, a living bond which unites the believers; it is this feeling of unity of life, a feeling in which all oppositions, as pure enmities, and also rights, as unifications of still subsisting oppositions, are annulled. “A new command give I unto you,” says Jesus [John xiii. 34], “that ye love one another; thereby shall men know that ye are my disciples.” This friendship of soul, described in the language of reflection as an essence, as spirit, is the divine spirit, is God who rules the communion. Is there an idea more beautiful than that of a nation of men related to one another by love? Is there one more uplifting than that of belonging to a whole which as a whole, as one, is the spirit of God whose sons the individual members are? Was there still to be an incompleteness in this idea, as incompleteness which would give a fate power over it? Or would this fate be the nemesis raging against a too beautiful endeavor, against an overleaping of nature?

Societies to be integrated politically through an ideology are typically planned with a concern for the “output” of specifíc, politically desirable effects. For example, planning takes place with an eye to the goals of pow er politics or today especially with an eye to the goals of economic development. Such societies favor goal programs. Goal programs can be meaningful and successful only if the input of the political system can be varied and selected in conformity with the desired results— that is, only if the political system is relatively free to determine what kinds of information will influence it. The social expectations, demands, and conditions of political support must then be regulated ideologically, as soon as they are loosened from the unchanging bonds of tradition through the process of civilization and freed for a greater mobility. “Public Opinión” must be regulated in such a way that the dominance of ideological values and goals is not put into question and that there is only a technical and instrumental discussion about the best means by which to realize them.

I feel obliged to withhold my approval of the plan, as proposed by this bill, to indulge a benevolent and charitable sentiment through the appropriation of public funds for that purpose. I can find no warrant for that kind of appropriation in the Constitution, and I do not believe that the power and duty of the General Government ought to be extended to the relief of individual suffering which is in no manner properly related to the public service or benefit. A prevalent tendency to disregard the limited mission of this power and duty should, I think, be steadfastly resisted, to the end that the lesson should be constantly enforced that though the people support the Government, the Government should not support the people. The friendliness and charity of our countrymen can always be relied upon to relieve their fellow-citizens in misfortune. This has been repeatedly and quite lately demonstrated. Federal aid in such cases encourages the expectation of paternal care on the part of the Government and weakens the sturdiness of our national character, while it prevents the indulgence among our people of that kindly sentiment and conduct which strengthens the bonds of a common brotherhood.

In the wake of the Cognitive Revolution, gossip helped Homo sapiens to form larger and more stable bands. But even gossip has its limits. Sociological research has shown that the maximum ‘natural’ size of a group bonded by gossip is about 150 individuals. Most people can neither intimately know, nor gossip effectively about, more than 150 human beings. Even today, a critical threshold in human organisations falls somewhere around this magic number. Below this threshold, communities, businesses, social networks and military units can maintain themselves based mainly on intimate acquaintance and rumour-mongering. There is no need for formal ranks, titles and law books to keep order. 3A platoon of thirty soldiers or even a company of a hundred soldiers can function well on the basis of intimate relations, with a minimum of formal discipline. A well-respected sergeant can become ‘king of the company’ and exercise authority even over commissioned officers. A small family business can survive and flourish without a board of directors, a CEO or an accounting department. But once the threshold of 150 individuals is crossed, things can no longer work that way. You cannot run a division with thousands of soldiers the same way you run a platoon. Successful family businesses usually face a crisis when they grow larger and hire more personnel. If they cannot reinvent themselves, they go bust. How did Homo sapiens manage to cross this critical threshold, eventually founding cities comprising tens of thousands of inhabitants and empires ruling hundreds of millions? The secret was probably the appearance of fiction. Large numbers of strangers can cooperate successfully by believing in common myths. Any large-scale human cooperation – whether a modern state, a medieval church, an ancient city or an archaic tribe – is rooted in common myths that exist only in people’s collective imagination. Churches are rooted in common religious myths. Two Catholics who have never met can nevertheless go together on crusade or pool funds to build a hospital because they both believe that God was incarnated in human flesh and allowed Himself to be crucified to redeem our sins. States are rooted in common national myths. Two Serbs who have never met might risk their lives to save one another because both believe in the existence of the Serbian nation, the Serbian homeland and the Serbian flag. Judicial systems are rooted in common legal myths. Two lawyers who have never met can nevertheless combine efforts to defend a complete stranger because they both believe in the existence of laws, justice, human rights – and the money paid out in fees.

Why is equality so assiduously avoided? Why does white America delude itself, and how does it rationalize the evil it retains? The majority of white Americans consider themselves sincerely committed to justice for the Negro. They believe that American society is essentially hospitable to fair play and to steady growth toward a middle-class Utopia embodying racial harmony. But unfortunately this is a fantasy of self-deception and comfortable vanity. Overwhelmingly America is still struggling with irresolution and contradictions. It has been sincere and even ardent in welcoming some change. But too quickly apathy and disinterest rise to the surface when the next logical steps are to be taken. Laws are passed in a crisis mood after a Birmingham or a Selma, but no substantial fervor survives the formal signing of legislation. The recording of the law in itself is treated as the reality of the reform. This limited degree of concern is a reflection of an inner conflict which measures cautiously the impact of any change on the status quo. As the nation passes from opposing extremist behavior to the deeper and more pervasive elements of equality, white America reaffirms its bonds to the status quo. It had contemplated comfortably hugging the shoreline but now fears that the winds of change are blowing it out to sea.

This book festival...grew to attract thousands of visitors every year. Now they felt like they needed a new purpose. The festival’s continuing existence felt assured. What was it for? What could it do? How could it make itself count? The festival’s leadership reached out to me for advice on these questions. What kind of purpose could be their next great animating force? Someone had the idea that the festival’s purpose could be about stitching together the community. Books were, of course, the medium. But couldn’t an ambitious festival set itself the challenge of making the city more connected? Couldn’t it help turn strong readers into good citizens? That seemed to me a promising direction—a specific, unique, disputable lodestar for a book festival that could guide its construction...We began to brainstorm. I proposed an idea: Instead of starting each session with the books and authors themselves, why not kick things off with a two-minute exercise in which audience members can meaningfully, if briefly, connect with one another? The host could ask three city- or book-related questions, and then ask each member of the audience to turn to a stranger to discuss one of them. What brought you to this city—whether birth or circumstance? What is a book that really affected you as a child? What do you think would make us a better city? Starting a session with these questions would help the audience become aware of one another. It would also break the norm of not speaking to a stranger, and perhaps encourage this kind of behavior to continue as people left the session. And it would activate a group identity—the city’s book lovers—that, in the absence of such questions, tends to stay dormant. As soon as this idea was mentioned, someone in the group sounded a worry. “But I wouldn’t want to take away time from the authors,” the person said. There it was—the real, if unspoken, purpose rousing from its slumber and insisting on its continued primacy. Everyone liked the idea of “book festival as community glue” in theory. But at the first sign of needing to compromise on another thing in order to honor this new something, alarm bells rang. The group wasn’t ready to make the purpose of the book festival the stitching of community if it meant changing the structure of the sessions, or taking time away from something else. Their purpose, whether or not they admitted it, was the promotion of books and reading and the honoring of authors. It bothered them to make an author wait two minutes for citizens to bond. The book festival was doing what many of us do: shaping a gathering according to various unstated motivations, and making half-hearted gestures toward loftier goals.

Perhaps the similarity between their position and her own created a disagreeable impression for her. There was also the fact that they were soured bluestockings who sought, through the number of theatrical entertainments they hosted, to delude themselves that they kept a salon, and there was a rivalry between them, which the considerable erosion of their fortunes in the course of their rather unruly lives, by obliging them to watch their purse strings and to rely on the charity of the actors they used, transformed into a sort of life struggle. And, again, the lady with the Marie-Antoinette coiffure, whenever she set eyes on Mme de Villeparisis, could not help being reminded of the fact that the Duchesse de Guermantes did not come to her own Friday receptions. She was consoled by the unfailing presence at these Fridays of hers of her dutiful relation, the Princesse de Poix, her own special Guermantes, who never went near Mme de Villeparisis, despite the fact that she was an intimate friend of the Duchesse. Nevertheless, from the mansion on the Quai Malaquais to the salons of the rue de Tournon, the rue de la Chaise, and the Faubourg Saint-Honoré, a bond as strong as it was hateful united these three fallen divinities, and I would have been keen to learn, from the pages of some dictionary of society mythology, what amorous adventure, what

To observe the kingdom of Scotland in 1513 in terms of the strength of the Crown, its relations with its magnates, the quality and administration of its justice, its economy, foreign relations, culture and religious life, is to see a community at some remove from the leaderless country inherited by James I in 1424; yet it is also to see a country still strongly tied to its ancient traditions, customs and ethnic divisions which it either could not, or would not, abandon. By 1513 the Crown was strong, popular, its position in society unassailable. It had both sought and obtained the co-operation of its nobility who were themselves closely bound together by bonds of alliance, and whose status in society was recognised by the strength and closeness its kin groups. It had introduced some useful, constructive statutes and had strengthened its legal procedures. It had sought to inform its legal officers of the body of the law. New and more efficient methods of land registration and of royal revenue collection had been the direct result of the reorganisation of the Chancery, the Exchequer, and of the Secretariat of the Privy Seal. Its economy was buoyant enough to enable a protected merchant class to trade modestly with the Baltic states through Denmark, with Southern Europe through its Staple in Flanders, with England and France. Through its many embassies abroad it pursued, as far as possible, constructive peace treaties with the major European powers.

All words have to be coined by a wordsmith at some point in the mists of history. The wordsmith had an idea to get across and needed a sound to express it. In principle, any sound would have done - basic principle of linguistics is that the relation of a sound to a meaning is arbitrary - so the first coiner of a term from for a political affiliation, for instance, could have used glorg or schmendrick or mcgillicuddy. But people are poor at conjuring sounds out of the blue, and they probably wanted to ease their listeners understanding of the coinage rather than having to define it or illustrate it with examples. So they reached for a metaphor that reminded them of the idea and they hoped would evoke a similar idea in the minds of their listeners, such as band or bond for a political affiliation. The metaphorical hint allowed the listeners to cotton on to the meaning more quickly than if they had had to rely on context alone, giving the word an advantage in the Darwinian competition among neologisms […] The word spread and became endemic to the community, adding to the language’s stock of apparent metaphors. But then it came to be used often enough, and in enough contexts, the speakers kicked the ladder away, and today people think not a whit about the metaphorical referent. It persists as a semantic fossil, a curiosity to amuse etymologists and wordwatchers [stet], but with no more resonance in our minds than any other string of vowels and consonants.

For clarity's sake, and before going further with this account, I shall identify true aesthetic sorrow a little more closely. Sorrow has the opposite movement to that of pain. So long as one doesn't spoil things out of a misplaced mania for consistency―something I shall prevent also in another way―one may say: the more innocence, the deeper the sorrow. If you press this too far, you destroy the tragic. There is always an element of guilt left over, but it is never properly reflected in the subject; which is why in Greek tragedy the sorrow is so deep. In order to prevent misplaced consistency, I shall merely remark that exaggeration only succeeds in carrying the matter over into another sphere. The synthesis of absolute innocence and absolute guilt is not an aesthetic feature but a metaphysical one. This is the real reason why people have always been ashamed to call the life of Christ a tragedy; one feels instinctively that aesthetic categories do not exhaust the matter. It is clear in another way, too that Christ's life amounts to more than can be exhausted in aesthetic terms, namely from the fact that these terms neutralize themselves in this phenomenon, and are rendered irrelevant. Tragic action always contains an element of suffering, and tragic suffering an element of action; the aesthetic lies in the relativity. The identity of an absolute action and an absolute suffering is beyond the powers of aesthetics and belongs to metaphysics. This identity is exemplified in the life of Christ, for His suffering is absolute because the action is absolutely free, and His action is absolute suffering because it is absolute obedience. The element of guilt that is always left over is, accordingly, not subjectively reflected and this makes the sorrow deep. Tragic guilt is more than just subjective guilt, it is inherited guilt. But inherited guilt, like original sin, is a substantial category, and it is just this substantiality that makes the sorrow deeper. Sophocles' celebrated tragic trilogy, *Oedipus at Colonus*, *Oedipus Rex*, and *Antigone*, turns essentially on this authentic tragic interest. But inherited guilt contains the self-contradiction of being guilt yet not being guilt. The bond that makes the individual guilty is precisely piety, but the guilt which he thereby incurs has all possible aesthetic ambiguity. One might well conclude that the people who developed profound tragedy were the Jews. Thus, when they say of Jehova that he is a jealous God who visits the sins of the fathers on the children unto the third and fourth generations, or one hears those terrible imprecations in the Old Testament, one might feel tempted to look here for the material of tragedy. But Judaism is too ethically developed for this. Jehova's curses, terrible as they are, are nevertheless also righteous punishment. Such was not the case in Greece, there the wrath of the gods has no ethical, but aesthetic ambiguity" (Either/Or).

Since governments have the ability to both make and borrow money, why couldn’t the central bank lend money at an interest rate of about 0 percent to the central government to distribute as it likes to support the economy? Couldn’t it also lend to others at low rates and allow those debtors to never pay it back? Normally debtors have to pay back the original amount borrowed (principal) plus interest in installments over a period of time. But the central bank has the power to set the interest rate at 0 percent and keep rolling over the debt so that the debtor never has to pay it back. That would be the equivalent of giving the debtors the money, but it wouldn’t look that way because the debt would still be accounted for as an asset that the central bank owns, so the central bank could still say it is performing its normal lending functions. This is the exact thing that happened in the wake of the economic crisis caused by the COVID-19 pandemic. Many versions of this have happened many times in history. Who pays? It is bad for those outside the central bank who still hold the debts as assets—cash and bonds—who won’t get returns that would preserve their purchasing power. The biggest problem that we now collectively face is that for many people, companies, nonprofit organizations, and governments, their incomes are low in relation to their expenses, and their debts and other liabilities (such as those for pensions, healthcare, and insurance) are very large relative to the value of their assets.

None,” Einstein said. “Relativity is a purely scientific matter and has nothing to do with religion.”51 That was no doubt true. However, there was a more complex relationship between Einstein’s theories and the whole witch’s brew of ideas and emotions in the early twentieth century that bubbled up from the highly charged cauldron of modernism. In his novel Balthazar, Lawrence Durrell had his character declare, “The Relativity proposition was directly responsible for abstract painting, atonal music, and formless literature.” The relativity proposition, of course, was not directly responsible for any of this. Instead, its relationship with modernism was more mysteriously interactive. There are historical moments when an alignment of forces causes a shift in human outlook. It happened to art and philosophy and science at the beginning of the Renaissance, and again at the beginning of the Enlightenment. Now, in the early twentieth century, modernism was born by the breaking of the old strictures and verities. A spontaneous combustion occurred that included the works of Einstein, Picasso, Matisse, Stravinsky, Schoenberg, Joyce, Eliot, Proust, Diaghilev, Freud, Wittgenstein, and dozens of other path-breakers who seemed to break the bonds of classical thinking.52 In his book Einstein, Picasso: Space, Time, and the Beauty That Causes Havoc, the historian of science and philosophy Arthur I. Miller explored the common wellsprings that produced, for example, the 1905 special theory of relativity and Picasso’s 1907 modernist masterpiece Les Demoiselles d’Avignon.

Now there is this song on the saxophone. And I am ashamed. A glorious little suffering has just been born, an exemplary suffering. Four notes on the saxophone. They come and go, they seem to say: You must be like us, suffer in rhythm. All right! Naturally, I’d like to suffer that way, in rhythm, without complacence, without self-pity, with an arid purity. But is it my fault if the beer at the bottom of my glass is warm, if there are brown stains on the mirror, if I am not wanted, if the sincerest of my sufferings drags and weighs, with too much flesh and the skin too wide at the same time, like a sea-elephant, with bulging eyes, damp and touching and yet so ugly? No, they certainly can’t tell me it’s compassionate—this little jewelled pain which spins around above the record and dazzles me. Not even ironic: it spins gaily, completely self-absorbed; like a scythe it has cut through the drab intimacy of the world and now it spins and all of us, Madeleine, the thick-set man, the patronne, myself, the tables, benches, the stained mirror, the glasses, all of us abandon ourselves to existence, because we were among ourselves, only among ourselves, it has taken us unawares, in the disorder, the day to day drift: I am ashamed for myself and for what exists in front of it. It does not exist. It is even an annoyance; if I were to get up and rip this record from the table which holds it, if I were to break it in two, I wouldn’t reach it. It is beyond—always beyond something, a voice, a violin note. Through layers and layers of existence, it veils itself, thin and firm, and when you want to seize it, you find only existants, you butt against existants devoid of sense. It is behind them: I don’t even hear it, I hear sounds, vibrations in the air which unveil it. It does not exist because it has nothing superfluous: it is all the rest which in relation to it is superfluous. It is. And I, too, wanted to be. That is all I wanted; this is the last word. At the bottom of all these attempts which seemed without bonds, I find the same desire again: to drive existence out of me, to rid the passing moments of their fat, to twist them, dry them, purify myself, harden myself, to give back at last the sharp, precise sound of a saxophone note. That could even make an apologue: there was a poor man who got in the wrong world. He existed, like other people, in a world of public parks, bistros, commercial cities and he wanted to persuade himself that he was living somewhere else, behind the canvas of paintings, with the doges of Tintoretto, with Gozzoli’s Florentines, behind the pages of books, with Fabrizio del Dongo and Julien Sorel, behind the phonograph records, with the long dry laments of jazz. And then, after making a complete fool of himself, he understood, he opened his eyes, he saw that it was a misdeal: he was in a bistro, just in front of a glass of warm beer. He stayed overwhelmed on the bench; he thought: I am a fool. And at that very moment, on the other side of existence, in this other world which you can see in the distance, but without ever approaching it, a little melody began to sing and dance: “You must be like me; you must suffer in rhythm.

Hamilton argued that the security of liberty and property were inseparable and that governments should honor their debts because contracts formed the basis of public and private morality: “States, like individuals, who observe their engagements are respected and trusted, while the reverse is the fate of those who pursue an opposite conduct.”The proper handling of government debt would permit America to borrow at affordable interest rates and would also act as a tonic to the economy. Used as loan collateral, government bonds could function as money—and it was the scarcity of money, Hamilton observed, that had crippled the economy and resulted in severe deflation in the value of land. America was a young country rich in opportunity. It lacked only liquid capital, and government debt could supply that gaping deficiency. The secret of managing government debt was to fund it properly by setting aside revenues at regular intervals to service interest and pay off principal. Hamilton refuted charges that his funding scheme would feed speculation. Quite the contrary: if investors knew for sure that government bonds would be paid off, the prices would not fluctuate wildly, depriving speculators of opportunities to exploit. What mattered was that people trusted the government to make good on repayment: “In nothing are appearances of greater moment than in whatever regards credit. Opinion is the soul of it and this is affected by appearances as well as realities.” Hamilton intuited that public relations and confidence building were to be the special burdens of every future treasury secretary.

The development of a working alliance is crucial because it addresses a psychic phobia associated with relationships that is common in complex trauma clients. As we discussed, when primary relationships are sources of profound disillusionment, betrayal, and emotional pain, any subsequent relationship with an authority figure who offers an emotional bond or other assistance might be met with a range of emotions, such as fear, suspicion, anger, or hopelessness on the negative end of the continuum and idealization, hope, overdependence, and entitlement on the positive. Therapy offers a compensatory relationship, albeit within a professional framework, that has differences from and restrictions not found in other relationships. On the one hand, the therapist works within professional and ethical boundaries and limitations in a role of higher status and education and is therefore somewhat unattainable for the client. On the other, the therapist's ethical and professional mandate is the welfare of the client, creating a perception of an obligation to meet the client's needs and solve his or her problems. Furthermore, the therapist is expected to both respect the client's privacy and accept emotional and behavioral difficulties without judgment, while simultaneously being entitled to ask the client about his or her most personal and distressing feelings, thoughts and experiences. Developing a sense of trust in the therapist, therefore, is both expected and fraught with inherent difficulties that are amplified by each client's unique history of betrayal trauma, loss, and relational distress.

Stage 2: People and Their Countries Are Rich but Still Think of Themselves as Poor. Because people who grew up with financial insecurity typically don’t lose their financial cautiousness, people in this stage still work hard, sell a lot to foreigners, have pegged exchange rates, save a lot, and invest efficiently in real assets like real estate, gold, and local bank deposits, and in bonds of the reserve currency countries. Because they have a lot more money, they can and do invest in the things that make them more productive—e.g., human capital development, infrastructure, research and development, etc. This generation of parents wants to educate their children well and get them to work hard to be successful. They also improve their resource-allocation systems, including their capital markets and their legal systems. This is the most productive phase of the cycle. Countries in this stage experience rapidly rising income growth and rapidly rising productivity growth at the same time. The productivity growth means two things: 1) inflation is not a problem and 2) the country can become more competitive. During this stage, debts typically do not rise significantly relative to incomes and sometimes they decline. This is a very healthy period and a terrific time to invest in a country if it has adequate property rights protections. You can tell countries in this stage from those in the first stage because they have gleaming new cities next to old ones, high savings rates, rapidly rising incomes, and, typically, rising foreign exchange reserves. I call countries in this stage “late-stage emerging countries.” While countries of all sizes can go through this stage, when big countries go through it, they are typically emerging into great world powers.

Ironically, the same scientific disciplines which shape our milk machines and egg machines have lately demonstrated beyond reasonable doubt that mammals and birds have a complex sensory and emotional make-up. They not only feel physical pain, but can also suffer from emotional distress. Evolutionary psychology maintains that the emotional and social needs of farm animals evolved in the wild, when they were essential for survival and reproduction. For example, a wild cow had to know how to form close relations with other cows and bulls, or else she could not survive and reproduce. In order to learn the necessary skills, evolution implanted in calves – as in the young of all other social mammals – a strong desire to play (playing is the mammalian way of learning social behaviour). And it implanted in them an even stronger desire to bond with their mothers, whose milk and care were essential for survival. What happens if farmers now take a young calf, separate her from her mother, put her in a closed cage, give her food, water and inoculations against diseases, and then, when she is old enough, inseminate her with bull sperm? From an objective perspective, this calf no longer needs either maternal bonding or playmates in order to survive and reproduce. But from a subjective perspective, the calf still feels a very strong urge to bond with her mother and to play with other calves. If these urges are not fulfilled, the calf suffers greatly. This is the basic lesson of evolutionary psychology: a need shaped in the wild continues to be felt subjectively even if it is no longer really necessary for survival and reproduction. The tragedy of industrial agriculture is that it takes great care of the objective needs of animals, while neglecting their subjective needs.

No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.

In nearly a quarter of all animals in which homosexuality has been observed and analyzed, the behavior has been classified as some other form of nonsexual activity besides (or in addition to) dominance. Reluctant to ascribe sexual motivations to activities that occur between animals of the same gender, scientists in many cases have been formed to come up with alternative "functions". These include some rather far-fetched suggestions, such as the idea that fellatio with male orang-utans is a "nutritive" behavior, or that episodes of cavorting and genital stimulation between male West Indian manatees are "contests of stamina". At various times, homosexuality has been classified as a form of aggression (not necessarily related to dominance), appeasement or placation, play, tension reduction, greeting or social bonding, reassurance or reconciliation, coalition or alliance formations, and "barter" for food or other "favors". It is striking that virtually all of these functions are in fact reasonable and possible components of sexuality - as any reflection on the nature of sexual interactions in humans will reveal - and indeed in some species homosexual interactions do bear characteristics of some or all of these activities. However, in the vast majority of cases these functions are ascribed to a behavior *instead of*, rather than *along with*, a sexual component - and only when the behavior occurs between two males or two females. According to Paul L. Vasey, "While homosexual behavior may serve some social roles, these are often interpreted by zoologists as the primary reason for such interactions and usually seen as negating any sexual component to this behavior. By contrast, heterosexual interactions are invariably seen as being primarily sexual with some possible secondary social functions.

Type II trauma also often occurs within a closed context - such as a family, a religious group, a workplace, a chain of command, or a battle group - usually perpetrated by someone related or known to the victim. As such, it often involves fundamental betrayal of the relationship between the victim and the perpetrator and within the community (Freyd, 1994). It may also involve the betrayal of a particular role and the responsibility associated with the relationship (i.e., parent-child, family member-child, therapist-client, teacher-student, clergy-child/adult congregant, supervisor-employee, military officer-enlisted man or woman). Relational dynamics of this sort have the effect of further complicating the victim's survival adaptations, especially when a superficially caring, loving or seductive relationship is cultivated with the victim (e.g., by an adult mentor such as a priest, coach, or teacher; by an adult who offers a child special favors for compliance; by a superior who acts as a protector or who can offer special favors and career advancement). In a process labelled "selection and grooming", potential abusers seek out as potential victims those who appear insecure, are needy and without resources, and are isolated from others or are obviously neglected by caregivers or those who are in crisis or distress for which they are seeking assistance. This status is then used against the victim to seduce, coerce, and exploit. Such a scenario can lead to trauma bonding between victim and perpetrator (i.e., the development of an attachment bond based on the traumatic relationship and the physical and social contact), creating additional distress and confusion for the victim who takes on the responsibility and guilt for what transpired, often with the encouragement or insinuation of the perpetrator(s) to do so.

Kircher’s system shows certain affinities with our series of quaternios. Thus the Second Monad is a duality consisting of opposites, corresponding to the angelic world that was split by Lucifer’s fall. Another significant analogy is that Kircher conceives his schema as a cycle set in motion by God as the prime cause, and unfolding out of itself, but brought back to God again through the activity of human understanding, so that the end returns once more to the beginning. This, too, is an analogy of our formula. The alchemists were fond of picturing their opus as a circulatory process, as a circular distillation or as the uroboros, the snake biting its own tail, and they made innumerable pictures of this process. Just as the central idea of the lapis Philosophorum plainly signifies the self, so the opus with its countless symbols illustrates the process of individuation, the step-by-step development of the self from an unconscious state to a conscious one. That is why the lapis, as prima materia, stands at the beginning of the process as well as at the end.113 According to Michael Maier, the gold, another synonym for the self, comes from the opus circulatorium of the sun. This circle is “the line that runs back upon itself (like the serpent that with its head bites its own tail), wherein that eternal painter and potter, God, may be discerned.”114 In this circle, Nature “has related the four qualities to one another and drawn, as it were, an equilateral square, since contraries are bound together by contraries, and enemies by enemies, with the same everlasting bonds.” Maier compares this squaring of the circle to the “homo quadratus,” the four-square man, who “remains himself” come weal come woe.115 He calls it the “golden house, the twicebisected circle, the four-cornered phalanx, the rampart, the city wall, the four-sided line of battle.”116 This circle is a magic circle consisting of the union of opposites, “immune to all injury.

The fact that I forgo having a father precisely because I do not recognize him as my genitor is an altogether different matter. I seek a man for whom I can feel respect. This is possible even in Eumeswil, albeit exceptional. One finds spiritual foster fathers. The bonds one forms with them are stronger than those of blood. Of course, such a statement must be handled with care, for a material substratum will always be present. In this respect, one owes one's father the link to an infinite network. In the act of procreation, he celebrates a mystery that is unknown even to him. His intrinsic nature might perish in it. Thus, we could be more closely related to an uncle or a distant forebear than to him. Genealogists and also biologists are familiar with such surprises; they often shatter their system. The genetic burden is endless; it reaches all the way into the inanimate world. It can bring forth creatures that died out long ago. This digression may indicate why I prefer adoption to natural kinship. The fatherhood becomes spiritual; we are chosen rela­tives and not natural ones. Thus, Eros must also prevail in spiri­tual kinship; adoption is a more sublime repetition of godfather­ing. We pick the godfather, the pater spiritualis; and he recognizes himself in us—he accepts us. That is a contact to which we owe life, albeit in a different, an—I dare say—immortal manner. I do not wish to speak of the heart; this is not the right place. My birth and the surroundings in which I was put may explain why I felt this kinship with three academic teachers, three profes­sors. If I had had a vocation for craft, art, religion, war, I would have had different models—and different ones again had I opted for a criminal career. During the tuna fishing, I watch the rais and his fishermen performing the drudgery; their obedience is simply the equip­ment of the trust that binds them to him; he is their leader, they have elected him. More fatherhood is to be felt here—even when he treats them severely—than when I sit with my old man, who swims in stagnant waters.

During the second half of the sixties, the center of the crisis shifted to the sprawling ghettos of the North. Here black experience was radically different from that in the South. The stability of institutional relationships was largely absent in Northern ghettos, especially among the poor. Over twenty years ago, the black sociologist E. Franklin Frazier was able to see the brutalizing effect of urbanization upon lower class blacks : ". . . The bonds of sympathy and community of interests that held their parents together in the rural environment have been unable to withstand the disintegrating forces in the city." Southern blacks migrated North in search of work, seeking to become transformed from a peasantry into a working class. But instead of jobs they found only misery, and far from becoming a proletariat, they came to constitute a lumpenproletariat, an underclass of rejected people. Frazier's prophetic words resound today with terrifying precision: ". . . As long as the bankrupt system of Southern agriculture exists, Negro families will continue to seek a living in the towns and cities of the country. They will crowd the slum areas of Southern cities or make their way to Northern cities, where their family life will become disrupted and their poverty will force them to depend upon charity." Out of such conditions, social protest was to emerge in a form peculiar to the ghetto, a form which could never have taken root in the South except in such large cities as Atlanta or Houston. The evils in the North are not easy to understand and fight against, or at least not as easy as Jim Crow, and this has given the protest from the ghetto a special edge of frustration. There are few specific injustices, such as a segregated lunch counter, that offer both a clear object of protest and a good chance of victory. Indeed, the problem in the North is not one of social injustice so much as the results of institutional pathology. Each of the various institutions touching the lives of urban blacks—those relating to education, health, employment, housing, and crime—is in need of drastic reform. One might say that the Northern race problem has in good part become simply the problem of the American city—which is gradually becoming a reservation for the unwanted, most of whom are black.

Sulloway (1996, 2011) proposed that the adaptive problems imposed by parents on children will create different “niches” for children, depending on their birth order. Specifically, because parents often favor the oldest child, the firstborn tends to be relatively more conservative and more likely to support the status quo. Second-borns, however, have little to gain by supporting the existing structure and everything to gain by rebelling against it. Later-borns, especially middle-borns, according to Sulloway, develop a more rebellious personality because they have the least to gain by maintaining the existing order; studies of birth order and personality confirm this prediction (Healey & Ellis, 2007). The youngest, on the other hand, might receive more parental investment than middle children, as parents often let out all the stops to invest in their final direct reproductive vehicle. Salmon and Daly (1998) find support for these predictions. They discovered that middle-borns differ from first- and last-borns in scoring lower on measures of family solidarity and identity. Middle-borns, for example, are less likely to name a genetic relative as the person to whom they feel closest. They are also less likely to assume the role of family genealogist. Middle-borns, compared to firstborns and last-borns, are less positive in attitudes toward their families and less likely to help a family member who needs help (Salmon, 2003). These and other results (Salmon, 1999) lend some support to Sulloway’s theory that birth order affects the niches a person selects. Firstborns are more likely to feel solidarity with parents and perceive them as dependable, whereas middle-borns appear more likely to invest in bonds outside of the family. Interestingly, middle-born children might receive less total investment from parents even if parents treat all their children equally (Hertwig, Davis, & Sulloway, 2002). This result occurs because firstborns receive all of their parents’ investments early in life before other children are born and last-borns receive all of their parents’ investments after all other children leave the house. Middle-borns, in contrast, must share their parents’ investments, because there is rarely a time when other siblings are not around. Even when parents strive to invest equally in their children, middle-borns end up on the short end of the stick—perhaps accounting for why middle-borns are less identified with their families (Hertwig et al., 2002).

Revolt of solitary instincts against social bonds is the key to the philosophy, the politics, and the sentiments, not only of what is commonly called the romantic movement, but of its progeny down to the present day. Philosophy, under the influence of German idealism, became solipsistic, and self-development was proclaimed as the fundamental principle of ethics. As regards sentiment, there has to be a distasteful compromise between the search for isolation and the necessities of passion and economics. D. H. Lawrence's story, 'The Man Who Loved Islands', has a hero who disdained such compromise to a gradually increasing extent and at last died of hunger and cold, but in the enjoyment of complete isolation; but this degree of consistency has not been achieved by the writers who praise solitude. The comforts of civilized life are not obtainable by a hermit, and a man who wishes to write books or produce works of art must submit to the ministrations of others if he is to survive while he does his work. In order to continue to feel solitary, he must be able to prevent those who serve him from impinging upon his ego, which is best accomplished if they are slaves. Passionate love, however, is a more difficult matter. So long as passionate lovers are regarded as in revolt against social trammels, they are admired; but in real life the love-relation itself quickly becomes a social trammel, and the partner in love comes to be hated, all the more vehemently if the love is strong enough to make the bond difficult to break. Hence love comes to be conceived as a battle, in which each is attempting to destroy the other by breaking through the protecting walls of his or her ego. This point of view has become familiar through the writings of Strindberg, and, still more, of D. H. Lawrence. Not only passionate love, but every friendly relation to others, is only possible, to this way of feeling, in so far as the others can be regarded as a projection of one's own Self. This is feasible if the others are blood-relations, and the more nearly they are related the more easily it is possible. Hence an emphasis on race, leading, as in the case of the Ptolemys, to endogamy. How this affected Byron, we know; Wagner suggests a similar sentiment in the love of Siegmund and Sieglinde. Nietzsche, though not scandalously, preferred his sister to all other women: 'How strongly I feel,' he writes to her, 'in all that you say and do, that we belong to the same stock. You understand more of me than others do, because we come of the same parentage. This fits in very well with my "philosophy".

WHITE SOLIDARITY White solidarity is the unspoken agreement among whites to protect white advantage and not cause another white person to feel racial discomfort by confronting them when they say or do something racially problematic. Educational researcher Christine Sleeter describes this solidarity as white “racial bonding.” She observes that when whites interact, they affirm “a common stance on race-related issues, legitimating particular interpretations of groups of color, and drawing conspiratorial we-they boundaries.”10 White solidarity requires both silence about anything that exposes the advantages of the white position and tacit agreement to remain racially united in the protection of white supremacy. To break white solidarity is to break rank. We see white solidarity at the dinner table, at parties, and in work settings. Many of us can relate to the big family dinner at which Uncle Bob says something racially offensive. Everyone cringes but no one challenges him because nobody wants to ruin the dinner. Or the party where someone tells a racist joke but we keep silent because we don’t want to be accused of being too politically correct and be told to lighten up. In the workplace, we avoid naming racism for the same reasons, in addition to wanting to be seen as a team player and to avoid anything that may jeopardize our career advancement. All these familiar scenarios are examples of white solidarity. (Why speaking up about racism would ruin the ambiance or threaten our career advancement is something we might want to talk about.) The very real consequences of breaking white solidarity play a fundamental role in maintaining white supremacy. We do indeed risk censure and other penalties from our fellow whites. We might be accused of being politically correct or might be perceived as angry, humorless, combative, and not suited to go far in an organization. In my own life, these penalties have worked as a form of social coercion. Seeking to avoid conflict and wanting to be liked, I have chosen silence all too often. Conversely, when I kept quiet about racism, I was rewarded with social capital such as being seen as fun, cooperative, and a team player. Notice that within a white supremacist society, I am rewarded for not interrupting racism and punished in a range of ways—big and small—when I do. I can justify my silence by telling myself that at least I am not the one who made the joke and that therefore I am not at fault. But my silence is not benign because it protects and maintains the racial hierarchy and my place within it. Each uninterrupted joke furthers the circulation of racism through the culture, and the ability for the joke to circulate depends on my complicity. People of color certainly experience white solidarity as a form of racism, wherein we fail to hold each other accountable, to challenge racism when we see it, or to support people of color in the struggle for racial justice.

The philosophers who in their treatises of ethics assigned supreme value to justice and applied the yardstick of justice to ali social institutions were not guilty of such deceit. They did not support selfish group concerns by declaring them alone just, fair, and good, and smear ali dissenters by depicting them as the apologists of unfair causes. They were Platonists who believed that a perennial idea of absolute justice exists and that it is the duty of man to organize ali human institutions in conformity with this ideal. Cognition of justice is imparted to man by an inner voice, i.e., by intuition. The champions of this doctrine did not ask what the consequences of realizing the schemes they called just would be. They silently assumed either that these consequences will be beneficiai or that mankind is bound to put up even with very painful consequences of justice. Still less did these teachers of morality pay attention to the fact that people can and really do disagree with regard to the interpretation of the inner voice and that no method of peacefully settling such disagreements can be found. Ali these ethical doctrines have failed to comprehend that there is, outside of social bonds and preceding, temporally or logically, the existence of society, nothing to which the epithet "just" can be given. A hypothetical isolated individual must under the pressure of biological competition look upon ali other people as deadly foes. His only concern is to preserve his own life and health; he does not need to heed the consequences which his own survival has for other men; he has no use for justice. His only solicitudes are hygiene and defense. But in social cooperation with other men the individual is forced to abstain from conduct incompatible with life in society. Only then does the distinction between what is just and what is unjust emerge. It invariably refers to interhuman social relations. What is beneficiai to the individual without affecting his fellows, such as the observance of certain rules in the use of some drugs, remains hygiene. The ultimate yardstick of justice is conduciveness to the preservation of social cooperation. Conduct suited to preserve social cooperation is just, conduct detrimental to the preservation of society is unjust. There cannot be any question of organizing society according to the postulates of an arbitrary preconceived idea of justice. The problem is to organize society for the best possible realization of those ends which men want to attain by social cooperation. Social utility is the only standard of justice. It is the sole guide of legislation. Thus there are no irreconcilable conflicts between selfíshness and altruism, between economics and ethics, between the concerns of the individual and those of society. Utilitarian philosophy and its finest product, economics, reduced these apparent antagonisms to the opposition of shortrun and longrun interests. Society could not have come into existence or been preserved without a harmony of the rightly understood interests of ali its members.

Thus polyvictimization or complex trauma are "developmentally adverse interpersonal traumas" (Ford, 2005) because they place the victim at risk not only for recurrent stress and psychophysiological arousal (e.g., PTSD, other anxiety disorders, depression) but also for interruptions and breakdowns in healthy psychobiological, psychological, and social development. Complex trauma not only involves shock, fear, terror, or powerlessness (either short or long term) but also, more fundamentally, constitutes a violation of the immature self and the challenge to the development of a positive and secure self, as major psychic energy is directed toward survival and defense rather than toward learning and personal development (Ford, 2009b, 2009c). Moreover, it may influence the brain's very development, structure, and functioning in both the short and long term (Lanius et al., 2010; Schore, 2009). Complex trauma often forces the child victim to substitute automatic survival tactics for adaptive self-regulation, starting at the most basic level of physical reactions (e.g., intense states of hyperarousal/agitation or hypoarousal/immobility) and behavioral (e.g., aggressive or passive/avoidant responses) that can become so automatic and habitual that the child's emotional and cognitive development are derailed or distorted. What is more, self-integrity is profoundly shaken, as the child victim incorporates the "lessons of abuse" into a view of him or herself as bad, inadequate, disgusting, contaminated and deserving of mistreatment and neglect. Such misattributions and related schema about self and others are some of the most common and robust cognitive and assumptive consequences of chronic childhood abuse (as well as other forms of interpersonal trauma) and are especially debilitating to healthy development and relationships (Cole & Putnam, 1992; McCann & Pearlman, 1992). Because the violation occurs in an interpersonal context that carries profound significance for personal development, relationships become suspect and a source of threat and fear rather than of safety and nurturance. In vulnerable children, complex trauma causes compromised attachment security, self-integrity and ultimately self-regulation. Thus it constitutes a threat not only to physical but also to psychological survival - to the development of the self and the capacity to regulate emotions (Arnold & Fisch, 2011). For example, emotional abuse by an adult caregiver that involves systematic disparagement, blame and shame of a child ("You worthless piece of s-t"; "You shouldn't have been born"; "You are the source of all of my problems"; "I should have aborted you"; "If you don't like what I tell you, you can go hang yourself") but does not involve sexual or physical violation or life threat is nevertheless psychologically damaging. Such bullying and antipathy on the part of a primary caregiver or other family members, in addition to maltreatment and role reversals that are found in many dysfunctional families, lead to severe psychobiological dysregulation and reactivity (Teicher, Samson, Polcari, & McGreenery, 2006).

To see how we separate, we first have to examine how we get together. Friendships begin with interest. We talk to someone. They say something interesting and we have a conversation about it. However, common interests don’t create lasting bonds. Otherwise, we would become friends with everyone with whom we had a good conversation. Similar interests as a basis for friendship doesn’t explain why we become friends with people who have completely different interests than we do. In time, we discover common values and ideals. However, friendship through common values and ideals doesn’t explain why atheists and those devout in their faith become friends. Vegans wouldn’t have non-vegan friends. In the real world, we see examples of friendships between people with diametrically opposed views. At the same time, we see cliques form in churches and small organizations dedicated to a particular cause, and it’s not uncommon to have cliques inside a particular belief system dislike each other. So how do people bond if common interests and common values don’t seem to be the catalyst for lasting friendships? I find that people build lasting connections through common problems and people grow apart when their problems no longer coincide. This is why couples especially those with children tend to lose their single friends. Their primary problems have become vastly different. The married person’s problems revolve around family and children. The single person’s problem revolves around relationships with others and themselves. When the single person talks about their latest dating disaster, the married person is thinking I’ve already solved this problem. When the married person talks about finding good daycare, the single person is thinking how boring the problems of married life can be. Eventually marrieds and singles lose their connection because they don’t have common problems. I look back at friends I had in junior high and high school. We didn’t become friends because of long nights playing D&D. That came later. We were all loners and outcasts in our own way. We had one shared problem that bound us together: how to make friends and relate to others while feeling so “different”. That was the problem that made us friends. Over the years as we found our own answers and went to different problems, we grew apart. Stick two people with completely different values and belief systems on a deserted island where they have to cooperate to survive. Then stick two people with the same values and interests together at a party. Which pair do you think will form the stronger bond? When I was 20, I was living on my own. I didn’t have many friends who were in college because I couldn’t relate to them. I was worrying about how to pay rent and trying to stretch my last few dollars for food at the end of the month. They were worried about term papers. In my life now, the people I spend the most time with have kids, have careers, are thinking about retirement and are figuring out their changing roles and values as they get older. These are problems that I relate to. We solve them in different ways because our values though compatible aren’t similar. I feel connected hearing about how they’ve chosen to solve those issues in a way that works for them.

In a landmark study into the psychology of perceived “creepiness,” psychologists McAndrew and Koehnke (2016) asked 1,341 respondents to answer questions about which personal qualities and behaviors they associated with “creepy” people, and used statistical factor analysis to develop a measurable “creepiness” factor. The creepiness factor they developed included the following traits: a person having awkward, unpredictable behavior, an unnatural-looking smile, laughter that occurred at “unnatural” times, speaking for too long about a single topic, and not knowing when to end a conversation.[30] When Autistic people attempt to socialize and bond with others in an affable, enthusiastic way, these are often the very traits we embody. Even as we try to put the neurotypical people around us at ease by smiling, keeping the conversation moving, and staying present, we might be seen as scary or unsettling. A series of experiments by social psychologists Leander, Chartrand, and Bargh (2012) found that when a person engages in social mirroring in an even slightly inappropriate way, it skeeves people out, and even makes them feel physically colder.[31] A little bit of mimicry is normal among friends. People mirror one another’s postures and mannerisms as they get comfortable and fall “ into sync. But if you mirror someone too much, or at the wrong time, these studies show you can literally give other people the chills. Autistic maskers try really hard to mirror other people, but since we can’t do it as fluently and effortlessly as neurotypicals do, we often unwittingly set off NT’s creep-dars. The solution, then, is to stop hiding and pretending to be something we’re not. Instead of straining (and failing) to imitate NT people, we can become radically visible. Sasson’s research found that when participants were told they were interacting with an Autistic person, their biases against us disappeared. Suddenly they liked their slightly awkward conversation partner, and expressed interest in getting to know them. Having an explanation for the Autistic person’s oddness helped the creeped-out feeling go away. Follow-up research by Sasson and Morrison (2019) confirmed that when neurotypical people know that they’re meeting an Autistic person, first impressions of them are far more positive, and after the interaction neurotypicals express more interest in learning about Autism.[32] 30. McAndrew, F. T., & Koehnke, S. S. (2016). On the nature of creepiness. New Ideas in Psychology, 43, 10–15. 31. Leander, N. P., Chartrand, T. L., & Bargh, J. A. (2012). You give me the chills: Embodied reactions to inappropriate amounts of behavioral mimicry. Psychological Science, 23(7), 772–779. Note: many of John Bargh’s priming studies have failed replication attempts in recent years. For a discussion of a failed attempt of a related but different series of temperature priming studies, see Lynott, D., Corker, K. S., Wortman, J., Connell, L., Donnellan, M. B., Lucas, R. E., & O’Brien, K. (2014). Replication of “Experiencing physical warmth promotes interpersonal warmth” by Williams and Bargh (2008). Social Psychology. 32. Sasson, N. J., & Morrison, K. E. (2019). First impressions of adults with autism improve with diagnostic disclosure and increased autism knowledge of peers. Autism, 23(1), 50–59.

If I as Pekwa Nicholas Mohlala take my family, my brothers and sisters, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable small business. If I take my extended family both maternal and partenal, my aunts and uncles and my cousins, myself, and our children, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable medium business. If I take Ba Ga Mohlala family in general, including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable Big Business business. If I take Banareng clan including aunts, uncles, and grandchildren, combined, we have all the resources, knowledge, skills, and capacity to run a successful, profitable, and sustainable multinational business. YET, we are not able to do that because of lack of unity, and the lack of unity is caused by selfishness and lack of trust. At the moment what we have is majority of successful independent individuals running their individual successful, profitable and sustainable small businesses and successful individuals pursuing their own fulfilling careers. If ever we want to succeed as families and one united clan, we need to start by addressing the issue of trust, and selfishness. Other than that, anything that we try to do to unite the family will fail. And to succeed in addressing the issue of trust, and selfishness, we must first start by acknowledging that we are related. We must start by living and helping oneanother as relatives, we must first start by creating platforms that will overtime make us to reestablish our genetic bond, and also to build platforms where we can do that. So, let us grab the opportunity to use existing platforms and build new ones, to participate, contribute positively, and add our brothers and sisters, our cousins, and other extended family members to those platforms as a way towards building unity, unity of purpose, purpose of reclaiming our glory and building a legacy. Unity of empowering ourself and our communities. Unity of building a successful and sustainable socioeconomic livelihood for ourselves and our communities. We will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people start to stop and take notice, until people start listening and acting, we will keep on preaching this gospel of being self sustainable as Ba Ga Mohlala and Banareng in general, until people take it upon themselves and start organizing themselves around the issue of social and economic development as a family and as a clan, until people realize the importance of self sufficiency as a family and as a clan. In times of election, the media always keep on talking about the election machinery of the ruling parties in refence to branches of the ruling parties which are the power base of those ruling parties. Luckily as Ba Gs Mohlala, we also have Ba Ga Mohlala branches across the country as basic units in addition to family, and extended family units. So, let us use those structures as basic units and building blocks to build up Ba Ga Mohlala and Banareng to become successful forces which will play a role in socioeconomic sphere locally, regionally, provinvially, nationally, and internationally. To build Ba Ga Mohlala and Banareng to be a force to reckon with locally, provinvially, nationally, and internationally. The platforms are there, it is all up to us, the ball is in our court as a collective Ba Ga Mohlala and Banareng. It must become a norn and a duty to serve the family and the clan, it must become a honour to selflessly serve the family and the clan without expecting anything in return. ALUTA !!!!!!!! "Struggle of selfsuffiency must continue

As the most perfect subject for painting I have already specified inwardly satisfied [reconciled and peaceful] love, the object of which is not a purely spiritual ‘beyond’ but is present, so that we can see love itself before us in what is loved. The supreme and unique form of this love is Mary’s love for the Christ-child, the love of the one mother who has borne the Saviour of the world and carries him in her arms. This is the most beautiful subject to which Christian art in general, and especially painting in its religious sphere, has risen. The love of God, and in particular the love of Christ who sits at’ the right hand of God, is of a purely spiritual kind. The object of this love is visible only to the eye of the soul, so that here there is strictly no question of that duality which love implies, nor is any natural bond established between the lovers or any linking them together from the start. On the other hand, any other love is accidental in the inclination of one lover for another, or,’ alternatively, the lovers, e.g. brothers and sisters or a father in his love for his children, have outside this relation other conceI1l8 with an essential claim on them. Fathers or brothers have to apply themselves to the world, to the state, business, war, or, in short, to general purposes, while sisters become wives, mothers, and so forth. But in the case of maternal love it is generally true that a mother’s love for her child is neither something accidental just a single feature in her life, but, on the contrary, it is her supreme vocation on earth, and her natural character and most sacred calling directly coincide. But while other loving mothers see and feel in their child their husband and their inmost union with him, in Mary’s relation to her child this aspect is always absent. For her feeling has nothing in common with a wife’s love for her husband; on the contrary, her relation to Joseph is more like a sister’s to a brother, while on Joseph’s side there is a secret awe of the child who is God’s and Mary’s. Thus religious love in its fullest and most intimate human form we contemplate not in the suffering and risen Christ or in his lingering amongst his friends but in the person of Mary with her womanly feeling. Her whole heart and being is human love for the child that she calls her own, and at the same time adoration, worship, and love of God with whom she feels herself at one. She is humble in God’s sight and yet has an infinite sense of being the one woman who is blessed above all other virgins. She is not self-subsistent on her own account, but is perfect only in her child, in God, but in him she is satisfied and blessed, whether. at the manger or as the Queen of Heaven, without passion or longing, without any further need, without any aim other than to have and to hold what she has. In its religious subject-matter the portrayal of this love has a wide series of events, including, for example, the Annunciation, the Visitation, the Birth, the Flight into Egypt, etc. And then there are, added to this, other subjects from the later life of Christ, i.e. the Disciples and the women who follow him and in whom the love of God becomes more or less a personal relation of love for a living and present Saviour who walks amongst them as an actual man; there is also the love of the angels who hover over the birth of Christ and many other scenes in his life, in serious worship or innocent joy. In all these subjects it is painting especially which presents the peace and full satisfaction of love. But nevertheless this peace is followed by the deepest suffering. Mary sees Christ carry his cross, she sees him suffer and die on the cross, taken down from the cross and buried, and no grief of others is so profound as hers. Mary’s grief is of a totally different kind. She is emotional, she feels the thrust of the dagger into the centre of her soul, her heart breaks, but she does not turn into stone.

The Global Financial Crisis shows the credit cycle at the greatest extreme since the Great Depression. Debt markets historically had been marked by general conservatism, meaning excesses on the upside were limited and most bubbles took place in the equity market. Certainly it was the site of the Great Crash of 1929. But the creation of the high yield bond market in the late 1970s kicked off a liberalization of debt investing, and the generally positive economic environment of the subsequent three decades provided those who ventured in with a favorable overall experience. This combination led to a strong trend toward acceptance of low-rated and non-traditional debt instruments. There were periods of weakness in debt in 1990–91 (related to widespread bankruptcies among the highly levered buyouts of the 1980s) and in 2002 (stemming from excessive borrowing to fund overbuilding in the telecom industry, which led to prominent downgrades that coincided with several high-profile corporate accounting scandals). But the effects of these were limited because of the isolated nature of their causes. It wasn’t until 2007–08 that the financial markets witnessed the first widespread, debt-induced panic, with ramifications for the entire economy. Thus the GFC provided the ultimate example of the credit cycle’s full effect.

As the various barbarian tribes took over different parts of the Empire, they attempted with varying degrees of success to main tain Roman administration, though with their own personnel overseeing it. As they converted to Christianity, they frequently put bishops into their governments as well. Unfortunately, Germanic and Roman principles for governing were radically different, and as a result it took centuries before a stable system would emerge, one drawn from blending the Roman and Germanic cultures with Christianity. That system, known as feudalism, was based on personal bonds (an element of German culture) regulated by oaths (again, German) and a legal contract (an element of Roman culture). The basic idea was that the proper structure for a society was based on lordship, in which one person was owed allegiance and service from others. This applied not only in the political realm but in the economic as well (where it is called “manorialism”). As in any society, politics and economics were tied together by fundamental ideas about the “natural” way people should relate to each other.

Once a dragon takes a mate, they are bonded for all eternity. They can never have relations with another dragon or humans. Even death itself cannot break the bond. The two mates will eventually always be reunited.

An effective contradiction exists only where the relation between the positive and the negative is not one of alternation, but where the negation of the negation is capable of exercising its function against itself as an abstract or immediate negation and so founding contradiction while founding its transcendence. The Hegelian notion of the negation of the negation is not a solution of despair, nor is it a verbal artifice to escape from embarrassment. It is the formula of every operative contradiction and by leaving it aside one abandons dialectical thought itself, which is the fecundity of contradiction. The notion of a labor of the negative, as a negation which neither exhausts itself in the exclusion of the positive nor, when confronted with it, exhausts itself in conjuring up a term which annuls it, but instead reconstructs the positive beyond its limitations, destroying it and preserving it, is not a gradual perfecting or sclerosis of dialectical thought: it is its primordial resort (moreover, it is not astonishing to find it intimated in Plato where he calls the "same" the "other than the other"). We have related the notion of negation to the modern notion of transcendence, that is to say, to a being which is in principle at a distance, in regard to which distance is a bond but with which there can be no question of coïncidence. Here, as in the other case, the relation of self to self passes through the external, the immediate demands mediation, or, again, mediation exists through the self.

What is love" was the most searched phrase on Google in 2012, according to the company. In an attempt to get to the bottom of the question once and for all, the Guardian has gathered writers from the fields of science, literature, religion and philosophy to give their definition of the much-pondered word. 카톡 ☎ ppt33 ☎ 〓 라인 ☎ pxp32 ☎ 홈피는 친추로 연락주세요 The physicist: 'Love is chemistry' Biologically, love is a powerful neurological condition like hunger or thirst, only more permanent. We talk about love being blind or unconditional, in the sense that we have no control over it. But then, that is not so surprising since love is basically chemistry. While lust is a temporary passionate sexual desire involving the increased release of chemicals such as testosterone and oestrogen, in true love, or attachment and bonding, the brain can release a whole set of chemicals: pheromones, dopamine, norepinephrine, serotonin, oxytocin and vasopressin. However, from an evolutionary perspective, love can be viewed as a survival tool – a mechanism we have evolved to promote long-term relationships, mutual defense and parental support of children and to promote feelings of safety and security. 요힘빈구입,요힘빈구매,요힘빈판매,요힘빈가격,요힘빈파는곳,요힘빈구입방법,요힘빈구매방법,요힘빈복용법,요힘빈부작용,요힘빈정품구입,요힘빈정품구매,요힘빈정품판매 Your time is limited, so don't waste it living someone else's life. 아무런 말없이 한번만 찾아주신다면 뒤로는 계속 단골될 그런 자신 있습니다.저희쪽 서비스가 아니라 제품에대해서 자신있다는겁니다 팔팔정,구구정,네노마정,프릴리지,비맥스,비그알엑스,엠빅스,비닉스,센트립 등 많은 제품 취급합니다 확실한 제품만 취급하는곳이라 언제든 연락주세요 Design is not just what it looks like and feels like. Design is how it works. We're here to put a dent in the universe. Otherwise why else even be here? The only way to do great work is to love what you do. If you haven't found it yet, keep looking. Don't settle. Being the richest man in the cemetery doesn't matter to me ... Going to bed at night saying we've done something wonderful... that's what matters to me. I want to put a ding in the universe. Quality is more important than quantity. One home run is better than two doubles. Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. The philosopher: 'Love is a passionate commitment' The answer remains elusive in part because love is not one thing. Love for parents, partners, children, country, neighbor, God and so on all have different qualities. Each has its variants – blind, one-sided, tragic, steadfast, fickle, reciprocated, misguided, and unconditional. At its best, however, all love is a kind a passionate commitment that we nurture and develop, even though it usually arrives in our lives unbidden. That's why it is more than just a powerful feeling. Without the commitment, it is mere infatuation. Without the passion, it is mere dedication. Without nurturing, even the best can wither and die. The romantic novelist: 'Love drives all great stories' What love is depends on where you are in relation to it. Secure in it, it can feel as mundane and necessary as air – you exist within it, almost unnoticing. Deprived of it, it can feel like an obsession; all consuming, a physical pain. Love is the driver for all great stories: not just romantic love, but the love of parent for child, for family, for country. It is the point before consummation of it that fascinates: what separates you from love, the obstacles that stand in its way. It is usually at those points that love is everything.

Summing Up • An analysis of the form of moral logic underlying most traditionalist positions shows that what traditionalists find most fundamentally wrong with same-sex intimate relationships is that they violate divinely intended gender complementarity. • But “gender complementarity” is really more like a category under which a variety of forms of moral logic may appear. Some of these more specific forms, such as hierarchy, are not universally embraced among traditionalists as the deep meaning of gender complementarity. • The most widely embraced form of gender complementarity among traditionalists focuses on the anatomical or biological complementarity of male and female. The physical union of male and female in this view represents the overcoming of the incompleteness of the male on his own or the female on her own. • But this hypothesis raises a deeper question: Is anatomical or biological gender complementarity what Scripture assumes and teaches? The central issue here is the interpretation of the creation of woman in Genesis 2. • In response to a variety of traditionalist readings of Genesis 2, this chapter has argued the following countertheses: ° The original ʿadam of Genesis 1: 26–2: 18 is not a binary or sexually undifferentiated being that is divided into male and female in Genesis 2: 21. ° The focus in Genesis 2 is not on the complementarity of male and female but on the similarity of male and female. ° The fact that male and female are both created in the divine image (Gen. 1: 27) is intended to convey the value, dominion, and relationality that is shared by both men and women, but not the idea that the complementarity of the genders is somehow necessary to fully express or embody the divine image. ° The one-flesh union spoken of in Genesis 2: 24 connotes not physical complementarity but a kinship bond. • These countertheses demonstrate that Genesis 2 does not teach a normative form of gender complementarity, based on the biological differences between male and female. Therefore, this form of moral logic cannot be assumed as the basis for the negative treatment of same-sex relationships in biblical texts. Hence we need to look further to discern why Scripture says what it does about same-sex intimate relationships.

It struck me, as I looked at her coloured sheet, that the bond between a mother and child works a bit like the Penrose tiles: a pattern of different, unbreakable interactions between two distinct but related shapes that stretches to infinity. No forced separation – not even death – can destroy it, because it operates according to a logic that exists independent of geography, or time.

Paul is applying to marriage a general principle about the Christian life—namely, that all Christians who really understand the gospel undergo a radical change in the way they relate to people. In Philippians 2: 2–3, Paul says bluntly that Christians should “in humility consider others better than [them] selves.” Notice that he doesn’t say that we should unrealistically try to believe that all others are better than us in every way. That would be nonsense. Rather, we should consider and count the interests of others as more important than our own. Elsewhere he says that we should not “please ourselves” but rather should “please our neighbor, for his own good, to build him up. For even Christ did not please himself” (Romans 15: 1–3). Paul goes so far as to tell Christians to be douloi of one another (Galatians 5: 13)—literally bond-servants. Because Christ humbled himself and became a servant and met our needs even at the cost of his own life, now we are like servants—but to one another.

Not every time the ' Blood Bonding ' is Genetical or in Relations ; Sometimes it's Love ; Sometimes it's more than Emotions.

It appears that from time immemorial, stark greed, the desire for wealth, has overridden all humane considerations. Greed has served as a kind of anesthesia, deadening humane sentiments and breaking the bonds of affection that relates man to man.

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

there will be a significant reallocation of capital.” BlackRock, he said, will “place sustainability at the center of our investment approach” and will require companies to “disclose climate-related risks.” When BlackRock—$7.5 trillion under management—speaks, companies listen. One example of the “reallocation of capital” is the growth in “green bonds.” These provide financing for infrastructure related to renewables and infrastructure. From $50 billion issued in 2015, the total reached $257 billion in 2019.

In his book-length review of the executive functions, Dr. Russell Barkley (2012) explored the reasons that these skills evolved in humans in the first place. He makes the compelling case that it was the selection pressures associated with humans living in larger groups of genetically unrelated individuals, which made it selectively advantageous to have good self-regulation skills. That is, these abilities became more important to survival as humans became more interdependent with and reliant on dealings with people who were not family. Attention-Deficit/Hyperactivity Disorder (ADHD) and executive dysfunction continue to have effects on the myriad relationships and social interactions in daily life. These connections include romantic and committed relationships/marriage, relationships with parents, siblings, children, and other relatives, friendships, and interactions with employers, coworkers, and customers. The executive functions in relationships also figure in the capacity for empathy and tracking social debt, that is, the balance of favors you owe others and favors owed to you. The ability to effectively organize behavior across time in goal-directed activities gains you “social collateral.” That is, the more you deliver on promises and projects, the more that you will be sought out by others and maintain bonds with them. Some of the common manifestations of ADHD and executive dysfunction that may create problems in relationships include: • Distractibility during conversations • Forgetfulness about matters relevant to another person • Verbal impulsivity—talking over someone else • Verbal impulsivity—saying the “wrong thing” • Breaking promises (acts of commission, e.g., making an expensive purchase despite agreeing to stay within a household budget) • Poor follow-through on promises (acts of omission, e.g., forget to pick up dry cleaning) • Disregarding the effects of one’s behavior on others (e.g., building up excessive debt on a shared credit card account) • Poor frustration tolerance, anger (e.g., overreacting to children’s behavior) • Lying to cover up mistakes • Impulsive behaviors that reduce trust (e.g., romantic infidelity)

Western countries are rarely in budget surplus and thus end up building debt over the cycle.The increase of the debt-to-GDP ratio is a fundamentally negative development for the lower and middle classes. The debt acts as a transfer of wealth from average taxpayers to the better off. The mechanism of this wealth transfer is relatively simple, as the interest paid to finance payment to the bond holders is funded by the general budget. Thus, bondholders, by definition people with savings, receive payments financed by the tax collected from the general population. Effectively, the debt sucks in a percentage of income revenues and spits it back out to wealthy savers in the form of interest payments.

I was intrigued. Young people like Amanda are not often best friends with their mothers. And yet the affection between them was clear. Sensing also, however, her mother’s disapproval of Amanda’s lifestyle, I asked what was the bond that had allowed her to remain close to her mother. Amanda replied, “For as long as I can remember, every night of my life I end the day by getting in bed with my mother and snuggling.” Amanda’s relationship with her mother is quite remarkable, and is in large part responsible for the fact that she has now left behind what she describes as her “black period” and is finding her way through adolescence in a relatively healthy manner. Amanda knew that she was deeply loved just exactly as she was. Her mother disapproved of her use of drugs, her promiscuous sex, her astoundingly profane language, her Satanic practices and most other aspects of her lifestyle. But with a wisdom that I have rarely seen in parents, she recognized that what her daughter needed was not lectures but love. Fortunately, she had been giving this in large doses for all of Amanda’s life. Equally fortunately, she did not now allow her disapproval of her daughter’s behavior to interrupt this pattern in the slightest. Amanda’s mother offered a truly transforming love—transforming because while it could be resisted, it could not be received without profound psychospiritual impact.

The strongest bond of human sympathy outside the family relation should be one uniting working people of all nations and tongues and kindreds. –Abraham Lincoln

When a pet is adopted within its imprint period, the attachment it felt to its mother is quickly transferred to the new owner, who steps in to meet the pet’s physical and emotional demands. Herein lies the reason pets become so instantly bonded to us. The process may seem harmless on the surface, even natural, but keep in mind that the normal progression of things would have the young animal soon beginning to detach from its parent. Whereas the animal’s mother would discourage continued dependence, the surrogate mother, the new owner, encourages it. In this way, the case of usurped identity is never followed by detachment. Quite the contrary: the whole dynamic of interactions between people and their pets relies on the maintenance of the bond. Because of this, pets remain infantile, never reaching any level of autonomy or emotional maturity.

Norepinephrine: The Wake-Up Neurotransmitter One of norepinephrine’s effects on the brain is to sharpen attention. As we saw earlier, norepinephrine (aka noradrenaline) can function as both a neurotransmitter and a hormone. When we perceive stress and activate the fight-or-flight response, the brain produces bursts of norepinephrine, triggering anxiety. But sustained and moderate secretion can also produce a beneficial result in the form of heightened attention, even euphoria, and meditation has been shown to produce a rise in norepinephrine in the brain. A modest dose of norepinephrine is also associated with reduced beta brain waves. 5.11. Norepinephrine: your wake-up molecule. Notice the paradox here. Norepinephrine is associated with both anxiety and attentiveness. How do you get enough to be alert, but not so much you’re stressed? Surrender is the key. Steven Kotler, co-author of Stealing Fire, says that stress neurochemicals like norepinephrine actually prime the brain for flow states. At first, the meditator is frustrated by Monkey Mind. But if she surrenders, despite the perpetual self-chatter of the DMN, she enters the next phase of flow, which is focus. She has hacked her biology, using the negative experience of mind wandering as a springboard to flow. Norepinephrine’s molecular structure is similar to its cousin, epinephrine. While epinephrine works on a number of sites in the body, norepinephrine works exclusively on the arteries. When both dopamine and norepinephrine are present in the brain at the same time, they amplify focus. Attention becomes sharp, while perception is enhanced. Staying alert is a key function of the brain’s attention circuit, which keeps you focused on the object of your meditation and counteracts the wandering mind. It also stops you from becoming drowsy, an occupational hazard for meditators. That’s because pleasure neurotransmitters such as serotonin and melatonin (for which serotonin is the precursor) can put you to sleep if not balanced by alertness-producing norepinephrine. Again, the ratios are the key. Oxytocin: The Hug Drug 5.12. Oxytocin: your cuddle molecule. Oxytocin is produced by the hypothalamus, part of the brain’s limbic system. When activated, neurons in the hypothalamus stimulate the pituitary gland to release oxytocin into the bloodstream. So even though oxytocin is produced in the brain, it has effects on the body as well, giving it the status of a hormone. It is one of a group of small protein molecules called neuropeptides. A closely related neuropeptide is vasopressin. All mammals produce some variant of these neuropeptides. Oxytocin promotes bonding between humans. It is responsible for maternal feelings and physically prepares the female body for childbirth and nursing. It is generated through physical touch but also by emotional intimacy. Oxytocin also facilitates generosity and trust within a group. Oxytocin is the hormone associated with the long slow waves of delta. A researcher hooking subjects up to an EEG found that touch stimulated greater amounts of delta, with certain regions of the skin being more sensitive. The biggest effect was produced by tapping the cheek, as we do in EFT. It produced an 800% spike in delta.

The Iranian and Jewish people have ancient bonds dating back to Cyrus the Great and Queen Esther. As the children of Cyrus, the Iranian people aspire to have a government that honors his legacy of upholding human rights and respecting religious and cultural diversity, including through the restoration of peaceful and friendly relations with Israel and Iran’s other neighbors in the region, Millions of my compatriots still recall living alongside their Jewish-Iranian friends and neighbors before the Islamic Revolution tore apart the fabric of our society. They reject the regime’s genocidal anti-Israel and anti-Semitic policies and yearn for cultural, scientific and economic exchange with Israel. A democratic Iran will seek to re-establish ties with Israel and our Arab neighbors—perhaps as part of a future Cyrus Accords. In my view, that day is closer than ever.

The greater the degree of empathy experienced, the greater the activation of the empathy circuit. The ventromedial PFC and the dorsolateral PFC are two relatively small and specialized parts of the PFC. In meditators, the “selfing” parts of the PFC go offline during practice. Brain scans of meditating monks show that the parts of the PFC that construct our personalities go dark, with energy usage dropping by as much as 40%—the “transient hypofrontality” noted by neuroscientists in Chapter 2. Newberg finds that many different types of practitioners “get out of their heads,” from Brazilian shamans to Pentecostals who are “speaking in tongues.” While we’re in meditation, we lose our identification with our stories about ourselves and the world. For a while, we stop selfing. We forget I-me-mine. The bonds that keep our consciousness stuck in ego, in looking good, in remembering who we like and dislike, in playing our roles—and all the suffering that accompanies these things—are loosened. That frees us up to enter nonlocal mind, and bond with a consciousness greater than our local selves. Newberg describes it this way: “The person literally feels as if her own self is dissolving. There is no ‘I’—just the totality of a singular awareness or experience.” The paradox of enlightenment is that we have to lose our personalities to find bliss. While the thinking abilities of the PFC are our biggest asset in everyday life, they’re our biggest obstacle to experiencing oneness. It’s the ego that separates us from the universe, and when it goes offline, we join the mystery.

Telepathy” is public and mythical version of something real. This is same way that many religions teach metempsychosis because truth of reincarnation is too impersonal and too hard to grasp. It’s not out of the question that we are constantly receiving motions inside the unity of things from many inanimate objects, some possibly on the other side of the known universe, but occasionally from people we know, trees, and many other objects. We may have close bond on this level with individuals related to us, even in the future, or an intimation of those that the genius of the species intends as our mate, because it wants the production of this or that child at this or that moment. The most significant of these “telepathic” connections is indeed when two such people, supremely suitable for each other on a biological path, recognize in each other this inner intention or striving of nature for the production of something—of course they think it’s about something very different. In the normal case this is almost always man and woman, for production of a certain child, that nature wants to bring into emergence. But on rare cases there can be other reasons for similar connection in will, such as, two friends who are intended to achieve some task together. “We reach out with open arms in anticipation of satisfying our desire or delusion, meanwhile nature achieves her secret intention”: it is so in the birth of certain children, but also of other things.

When there is unstability, bonds and relations break

A stranger is someone you don't share a bond with. Even if they're related to you by blood.

I wondered about my friendship with my mom. Is it friendship? How can it be? Friendship is chosen. Friendship is discovered. But a mother and a son have a bond that is necessary. If the son exists, the mother exists. She may have abandoned him, she may have abused him, she may have loved him and laughed with him. But no matter what, there is a relation that must be accounted for. So how could it be friendship? What does friendship with a parent mean?

In stories focused on romantic relationships, we tend to become one of the characters, emotionally. We relate to what they’re going through. Romances elicit strong emotions of connection with another person, of being seen, understood, supported, and wanted—of bonding with someone we really want to bond with. In romantic stories, we generally have to strongly identify with the main character’s desire for their chosen partner. Of course, something has to get in the way of that desire for there to be conflict, but living vicariously through the emotions of love is a highly attractive and appealing experience for most people.

Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars.

White solidarity is the unspoken agreement among whites to protect white advantage and not cause another white person to feel racial discomfort by confronting them when they say or do something racially problematic. Educational researcher Christine Sleeter describes this solidarity as white “racial bonding.” She observes that when whites interact, they affirm “a common stance on race-related issues, legitimating particular interpretations of groups of color, and drawing conspiratorial we-they boundaries.”10 White solidarity requires both silence about anything that exposes the advantages of the white position and tacit agreement to remain racially united in the protection of white supremacy. To break white solidarity is to break rank.

The practice of biblical hospitality is unique because it reaches out to those who cannot reciprocate. We are created as social, relational beings who are made for a community. Hospitality, when rightly understood and pursued, has the power to break the bonds of isolation and exclusion.

Hence, after this foreshortened discussion of the major considerations, we once again enunciate the same basic compromise policy for defensive investors—namely that at all times they have a significant part of their funds in bond-type holdings and a significant part also in equities. It is still true that they may choose between maintaining a simple 50–50 division between the two components or a ratio, dependent on their judgment, varying between a minimum of 25% and a maximum of 75% of either. We shall give our more detailed view of these alternative policies in a later chapter. Since at present the overall return envisaged from common stocks is nearly the same as that from bonds, the presently expectable return (including growth of stock values) for the investor would change little regardless of how he divides his fund between the two components. As calculated above, the aggregate return from both parts should be about 7.8% before taxes or 5.5% on a tax-free (or estimated tax-paid) basis. A return of this order is appreciably higher than that realized by the typical conservative investor over most of the long-term past. It may not seem attractive in relation to the 14%, or so, return shown by common stocks during the 20 years of the predominantly bull market after 1949. But it should be remembered that between 1949 and 1969 the price of the DJIA had advanced more than fivefold while its earnings and dividends had about doubled. Hence the greater part of the impressive market record for that period was based on a change in investors’ and speculators’ attitudes rather than in underlying corporate values. To that extent it might well be called a “bootstrap operation.” In

restaurant for a meal, they were joined by Prakash and his companions; but of Mr Mani there was still no sign. ‘He must have met one of his relatives,’ said Prakash. ‘He has relatives everywhere.’ After a simple meal of rice and lentils, they walked the length of the bazaar without seeing Mr Mani. At last, when they were about to give

Loneliness is keenest when in the company of others, when comparisons suggest that everyone else is relating to and forming bonds with one another ... To make a connection requires risking rejection. To share a story requires an audience trustworthy enough to receive it. The longer a person remains isolated, the more sensitive they become to potential threats. The longer a story goes untold, the harder it gets to tell.

The September 11, 2001, terror attacks on New York and Washington turbocharged Israel’s defense sector and internationalized the war on terror that the Jewish state had been fighting for decades. On the night of the attack, former Prime Minister Netanyahu was asked on American TV what the attacks had meant for relations between the two nations. “It’s very good,” he immediately said. He quickly corrected himself: “Well, not very good, but it will generate immediate sympathy.” He thought that the assault might “strengthen the bond between our two peoples, because we’ve experienced terror over so many decades, but the United States has now experienced a massive hemorrhaging of terror.”8 Seven years later, in April 2008, Netanyahu gave a speech at Israel’s Bar Ilan University and reiterated the same message. “We are benefiting from one thing, and that is the attack on the Twin Towers and Pentagon, and the American struggle in Iraq,” he said. These events had “swung American public opinion in our favor.

A covenant is a God-initiated relational bond of promise that seeks the covenant-keepers to dwell with God.

Often we take friendships for granted even when they are the interactions where we experience mutual pleasure. We place them in a secondary position, especially in relation to romantic bonds. This devaluation of our friendships creates an emptiness we may not see when we are devoting all our attention to finding someone to love romantically or giving all our attention to a chosen loved one. Committed love relationships are far more likely to become codependent when we cut off all our ties with friends to give these bonds we consider primary our exclusive attention.

bond between humans and Nature is the root of Indigenous cultural identity and moral landscape. Plants and animals are as entitled to the land as humans. People share with animals the need to forage and to hunt, not being above or below them. Indigenous cultures see themselves as belonging, together with all life, to the sacred land. The land doesn’t belong to people; people belong to the land. This moral hierarchy—Nature before people—is essential to how Indigenous cultures relate to the natural environment around them.

They were subject to the British Crown, unless, like the Plymouth colony, "a law unto themselves," but they were independent of each other—the only point which has any bearing upon their subsequent relations. There was no other bond between them than that of their common allegiance to the Government of the mother-country. As an illustration of this may be cited the historical fact that, when John Stark, of Bennington memory, was before the Revolution engaged in a hunting expedition in the Indian country, he was captured by the savages and brought to Albany, in the colony of New York, for a ransom; but, inasmuch as he belonged to New Hampshire, the government of New York took no action for his release.

People become free individuals by learning to take responsibility for their actions. And they do this through relating to others, subject to subject. The free individuals to whom the Founders appealed were free only because they had grown through the bonds of society, to the point of taking full responsibility for their actions and granting to each other the rights and privileges that established a kind of moral equality between them.

Arbitrages: The purchase of a security and the simultaneous sale of one or more other securities into which it was to be exchanged under a plan of reorganization, merger, or the like. Liquidations: Purchase of shares which were to receive one or more cash payments in liquidation of the company’s assets. Operations of these two classes were selected on the twin basis of (a) a calculated annual return of 20% or more, and (b) our judgment that the chance of a successful outcome was at least four out of five. Related Hedges: The purchase of convertible bonds or convertible preferred shares, and the simultaneous sale of the common stock into which they were exchangeable. The position was established at close to a parity basis—i.e., at a small maximum loss if the senior issue had actually to be converted and the operation closed out in that way. But a profit would be made if the common stock fell considerably more than the senior issue, and the position closed out in the market. Net-Current-Asset (or “Bargain”) Issues: The idea here was to acquire as many issues as possible at a cost for each of less than their book value in terms of net-current-assets alone—i.e., giving no value to the plant account and other assets. Our purchases were made typically at two-thirds or less of such stripped-down asset value. In most years we carried a wide diversification here—at least 100 different issues.

Countess Ramsay continued to smile. "We are cousins are we not?" And when my poor husband passed on to his reward, may God rest his soul, we found consolation in the knowledge that the estate would pass into capable stewardship as yours...." "How refreshing it is", Leo interrupted..."to finally be able to communicate without the interference of solicitors." "I agree, my lord," Countess Ramsay replied. "The solicitors have made the situation regarding Ramsay House quite complex, have they not? But we are only women, and therefore much of what they relate goes right over our heads.." Countess Ramsay's pillowy cheeks puffed out with another smile...."What matters most is the bond of familial affection." "Does that mean you've decided not to take the house away from us?" Amelia asked bluntly.

Friends The divine bliss of almighty is friend the relation boundless of any trend friends help us to solve all worries they wrap up our difficulties as furries. Friend is a best companion, ofcourse a guide they have no qualms to make us pride friends are gems hard to find nurturing this relation is the greatest task assigned. Friends stand together in joy and sorrows they take away all our pain and harrows till infinity live for friend, for him die limit this knot bonding beyond the sky. Distances cannot keep friends apart they reside in the fugal of heart never breakup, treat them with love and care remember enmities are everywhere friends are rare Though not a blood relation nor by birth It is the most pious bonding on the earth for my dearest friends, God I do thee pray always keep them happy, motivated and gay. ~Jugesh Singh Thakur Author ," The Craved Emotions" From:- Pogal Paristan

Men and women who are genius at what they know, understand and do, content to experience the tragedy of going through life as a light placed under a table if you will...a dimmable, hidden, and unknown legend. The day that special person makes the wisdom decision, to hire another genius skilled to unveil, and strategically hail that cloaked legend...legacy can lay its foundation as a forever cornerstone.

Living in a culture where we are encouraged to seek a quick release from any pain or discomfort has fostered a nation of individuals who are easily devastated by emotional pain, however relative. When we face pain in relationships, our first response is often to sever bonds rather than to maintain commitment.

It was camaraderie writ large. A synonym for loyalty that was stronger than the concept that it echoed. (Alex's) experience of real family, of blood relations, was a lot more like having a lot of people who had all wound up on the same mailing list without knowing why they had signed up for it.

Right is a relative concept that depends entirely on how much someone screws you over. Funny how doing the right thing so often involves getting exactly what you want, usually at the expense of someone else.

My bonding with my colleagues and friends in Nepal is stronger than my bonding with some of my relatives in India.

What is meditation? Meditation is a constant remembrance of the object we meditate upon. In other words, it is illustrated as "an unbroken stream of oil poured from one vessel to another." When we attain to this kind of remembrance in relation to the Supreme Being, then all the bonds of the heart break, and it becomes illuminated by the presence of the Self. Through meditation we feel the nearness of Divinity. There is no other way to reach Him. No external power can give us the vision of God. Because He is the nearest of all friends, nearest of anything that we can perceive. "He is greater than the greatest, smaller than the smallest, and He dwells in the core of every heart." As long as we try to see Him outside of us, we never find Him, all our struggles are in vain.

And there is another trait that relates very closely to a key aspect of the sheep’s psychological and social character: like some other bovids, but unlike goats, sheep have foot glands between their hooves. By this means they leave their scent on the ground as they trot – signing their names on the earth, as it were, wherever they go. These personal scent-trails are crucial to maintaining the bonds between flock members, and particularly the bond that holds ovine society together – that between lamb and ewe.

Securely functioning adults are comfortable with intimacy, closeness, and their need or desire for others. They don’t fear losing their sense of self or being engulfed by the relationship. For securely attached people, “dependency” is not a dirty word, but a fact of life that can be experienced without losing or compromising the self. Conversely, securely functioning adults are also comfortable with their independence and personal autonomy. They may miss their partners when they’re not together, but inside they feel fundamentally alright with themselves when they’re alone. They also feel minimal fear of abandonment when temporarily separated from their partner. In other words, securely attached people experience relational object constancy, which is the ability to trust in and maintain an emotional bond with people even during physical or emotional separation.

Since relational object constancy is the ability to trust that your connection and bond with someone will persist beyond an initial separation or conflict, as an adult, having a compromised relational object constancy can make it extremely difficult to get through the disappointments, uncertainties, healthy conflicts, and natural ebbs and flows that adult romantic relationships inevitably produce.

Stress reduces sexual interest in 80–90 percent of people and reduces sexual pleasure in everyone—even the 10–20 percent of people for whom it increases interest. The way to deal with stress is to allow your body to complete the stress response cycle. Trauma survivors’ brains sometimes learn to treat “sex-related” stimuli as threats, so that whenever the accelerator is activated, the brakes are hit, too. Practicing mindfulness is an evidence-based strategy for decoupling the brakes and accelerator. In the right context, sex can attach us emotionally to new partners or reinforce emotional bonds in unstable relationships. In other words, sex and love are closely linked in our brains—but only in the right context. Sex that brings you closer to your partner “advances the plot,” as opposed to gratuitous sex, for no reason other than that you can. To have more and better sex, give yourself a compelling reason to have sex, something important to move toward.