Reliable Related Quotes

People relate giving to reciprocity. They expect things to be expressed in a way they can understand, which is usually their own.

In healthy development, trust evolves. How do we decide whether to trust? We share a feeling with someone and watch their reaction; if the response feels safe, if it is caring, noncritical, non-abusive, the first step of trust has developed. For trust to grow, this positive response must become part of a relatively reliable pattern… Trust develops with consistency over time.

There was love, a reliable and real love grown in a handful of days, and Tristan did not know why it was: friendship had happened to both of them, on the sudden, completely aside from Tristan's both endangering and saving Crissand's life. It was no reason related to that, it was no reason that either of them quite knew. Crissand had simply risen on his horizon like the sun of his banner...and that was that....They were together, and there was a great deal right with the day simply in that.

At Mayflower-Plymouth, our perspective is largely influenced by what we learn from nature. A good investment is like a good fruit tree. From its conception, it grows exponentially larger - consistently and reliably. Its required input is a small percentage relative to its output. It regularly gives back to the broader ecosystem, helping multiple other lives to prosper as well. And it produces an abundance of fruit for the enjoyment of its owner. This is how all good investments are. And this is our perspective at Mayflower-Plymouth.

Like it or not, today we are all pioneers, picking our way through uncharted and unstable territory. The old rules are no longer reliable guides to work out modern gender roles and build a secure foundation for marriage. Wherever it is that people want to end up in their family relations today, even if they are totally committed to creating a so-called traditional marrige, they have to get there by a different route from the past.

A securely attached child will store an internal working model of a responsive, loving, reliable care-giver, and of a self that is worthy of love and attention and will bring these assumptions to bear on all other relationships. Conversely, an insecurely attached child may view the world as a dangerous place in which other people are to be treated with great caution, and see himself as ineffective and unworthy of love. These assumptions are relatively stable and enduring: those built up in the early years of life are particularly persistent and unlikely to be modified by subsequent experience.

In the sphere of human relations, faith is an indispensable quality of any significant friendship or love. “Having faith” in another person means to be certain of the reliability and unchangeability of his fundamental attitudes, of the core of his personality, of his love. By this I do not mean that a person may not change his opinions, but that his basic motivations remain the same; that, for instance, his respect for life and human dignity is part of himself, not subject to change.

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.

Relatively speaking, science can provide reliable standards to verify truth in a physical, material sense, but values are not its strength. What one generation takes to be true is debunked and made obsolete by new discoveries.

We search our entire lives to create a genuine and reliable self that can relate with other people and faithfully express our artistic temperament. Our battle for personal authenticity requires us to penetrate layers of self-deception, conquer ego defense mechanism, and destroy a false self that is intent upon meeting other people’s expectations.

Principles of Liberty 1. The only reliable basis for sound government and just human relations is Natural Law. 2. A free people cannot survive under a republican constitution unless they remain virtuous and morally strong. 3. The most promising method of securing a virtuous and morally strong people is to elect virtuous leaders. 4. Without religion the government of a free people cannot be maintained. 5. All things were created by God, therefore upon him all mankind are equally dependent, and to Him they are equally responsible. 6. All men are created equal. 7. The proper role of government is to protect equal rights, not provide equal things. 8. Men are endowed by their Creator with certain unalienable rights. 9. To protect man's rights, God has revealed certain principles of divine law. 10. The God-given right to govern is vested in the sovereign authority of the whole people. 11. The majority of the people may alter or abolish a government which has become tyrannical. 12. The United States of America shall be a republic. 13. A constitution should be structured to permanently protect the people from the human frailties of their rulers. 14. Life and Liberty are secure only so long as the Igor of property is secure. 15. The highest level of securitiy occurs when there is a free market economy and a minimum of government regulations. 16. The government should be separated into three branches: legislative, executive, and judicial. 17. A system of checks and balances should be adopted to prevent the abuse of power. 18. The unalienable rights of the people are most likely to be preserved if the principles of government are set forth in a written constitution. 19. Only limited and carefully defined powers should be delegated to the government, all others being retained by the people. 20. Efficiency and dispatch require government to operate according to the will of the majority, but constitutional provisions must be made to protect the rights of the minority. 21. Strong human government is the keystone to preserving human freedom. 22. A free people should be governed by law and not by the whims of men. 23. A free society cannot survive a republic without a broad program of general education. 24. A free people will not survive unless they stay strong. 25. "Peace, commerce, and honest friendship with all nations; entangling alliances with none." 26. The core unit which determines the strength of any society is the family; therefore, the government should foster and protect its integrity. 27. The burden of debt is as destructive to freedom as subjugation by conquest. 28. The United States has a manifest destiny to be an example and a blessing to the entire human race.

Raising awareness versus raising alarm; the public can't be better informed if the information isn't better.

There is a theory about human behavior called the 10-80-10 principle. I speak of it often when I talk to corporate groups or business leaders. It is the best strategy I know for getting the most out of your team. Think of your team or your organization as a big circle. At the very center of it, the nucleus, are the top 10 percenters, people who give all they've got all the time, who are the essence of self-discipline, self-respect, and the relentless persuit of improvement. They are the elite- the most powerful component of any organization. They are the people I love to coach. Outside the nucleus are the 80 percenters. They are the majority- people who go to work, do a good job, and are relatively reliable. The 80 percenters are for the most part trustworthy and dutiful, but they simply don't have the drive and the unbending will that the nucleus guys do. They just don't burn as hot. The final 10 percenters are uninterested or defiant. They are on the periphery, mostly just coasting through life, not caring about reaching their potential or honoring the gifts they've been given. They are coach killers. The leadership challenge is to move as many of the 80 percenters into the nucleus as you can.

every community is different, and although many methods and techniques work well and reliably, the most critical skill of all to learn is observing what is happening in your community and being able to react and optimize it.

We call it ‘narrative collapse’. When a planet is very connected, a time inevitably arrives when it becomes difficult to work out what is actually going on. Video and audio can be faked. Testimony isn’t reliable. All truths fall into a relative flatness. This is more dangerous than any doomsday weapon. You

There is a special problem in communications theory. We call it ‘narrative collapse’. When a planet is very connected, a time inevitably arrives when it becomes difficult to work out what is actually going on. Video and audio can be faked. Testimony isn’t reliable. All truths fall into a relative flatness.

Integrity is a powerful word that derives from a specific concept. It describes a person who is integrated, blended into a whole, as opposed to a person of many parts, many faces, many disconnects. The word relates to the ancients' distinction between living and living well. Contrary to popular thought, a person of integrity is typically easygoing with a sense of humor. He knows himself, reflects a definite and thoughtful set of preferences and aspirations, and is thus reliable. Knowing he is whole, he is not preoccupied with riding the rest of continual anxiety but is free to ride the crest of delight with life!

This history sets forth the only true account of the adventures of a daring Tipperary man named Darby O’Gill among the Fairies of Sleive na mon. These adventures were first related to me by Mr. Jerry Murtaugh a reliable car driver who goes between Kilcuny and Ballinderg. He is a first cousin of Darby O’Gill's own mother.

Though diagnosis is unquestionably critical in treatment considerations for many severe conditions with a biological substrate (for example, schizophrenia, bipolar disorders, major affective disorders, temporal lobe epilepsy, drug toxicity, organic or brain disease from toxins, degenerative causes, or infectious agents), diagnosis is often counterproductive in the everyday psychotherapy of less severely impaired patients. Why? For one thing, psychotherapy consists of a gradual unfolding process wherein the therapist attempts to know the patient as fully as possible. A diagnosis limits vision; it diminishes ability to relate to the other as a person. Once we make a diagnosis, we tend to selectively inattend to aspects of the patient that do not fit into that particular diagnosis, and correspondingly overattend to subtle features that appear to confirm an initial diagnosis. What’s more, a diagnosis may act as a self-fulfilling prophecy. Relating to a patient as a “borderline” or a “hysteric” may serve to stimulate and perpetuate those very traits. Indeed, there is a long history of iatrogenic influence on the shape of clinical entities, including the current controversy about multiple-personality disorder and repressed memories of sexual abuse. And keep in mind, too, the low reliability of the DSM personality disorder category (the very patients often engaging in longer-term psychotherapy).

She has had to consider the sometimes viselike practicalities that circumscribe her days: school schedules, work demands, the responsibility of caring for other children or ailing relatives, the reliable and supportive presence—or not—of the person whose sperm entered her body more than six weeks ago, her financial circumstances, her age, the limits of her own health.

The cost-effectiveness of energy has four dimensions: Affordability: How much money does it cost relative to how much money people have? Reliability: To what extent can it be produced “on demand”—when needed, in as large a quantity as needed? Versatility: How wide a variety of machines can it power? Scalability: How many people can it produce energy for and in how many places?

At a higher level of abstraction, the behavioral correlates of life history strategies can be framed within the five-factor model of personality. Among the Big Five, agreeableness and conscientiousness show the most consistent pattern of associations with slow traits such as restricted sociosexuality, long-term mating orientation, couple stability, secure attachment to parents in infancy and romantic partners in adulthood, reduced sex drive, low impulsivity, and risk aversion across domains. Conscientiousness and (to a smaller extent) agreeableness are also the most reliable personality predictors of physical health and longevity; the contribution of neuroticism is mixed and may depend on the specific facets considered. The life history correlates of neuroticism are much less straightforward; for example, high neuroticism tends to predict increased short-term mating in women but reduced short-term mating in men, with much cross-cultural variation. There is also evidence that slow life history–related traits can be associated with social anxiety and insecurity, which is consistent with a general profile of risk aversion and behavioral inhibition. As a first approximation, then, metatrait alpha can be treated as a broadband correlate of slow strategies, with the caveat that neuroticism may be elevated at both ends of the continuum.

The reluctance of unschooled workers to follow orders has taken many forms. For example, workers won’t show up for work reliably on time, or they have problematic superstitions, or they prefer to get job instructions via indirect hints instead of direct orders, or they won’t accept tasks and roles that conflict with their culturally assigned relative status with coworkers, or they won’t accept being told to do tasks differently than they had done them before.

Populations eating a remarkably wide range of traditional diets generally don't suffer from these chronic diseases. These diets run the gamut from ones very high in fat (the Inuit in Greenland subsist largely on seal blubber) to ones high in carbohydrate (Central American Indians subsist largely on maize and beans) to ones very high in protein (Masai tribesmen in Africa subsist chiefly on cattle blood, meat and milk), to cite three rather extreme examples. But much the same holds true for more mixed traditional diets. What this suggests is that there is no single ideal human diet but that the human omnivore is exquisitely adapted to a wide range of different foods and a variety of different diets. Except, that is, for one: the relatively new (in evolutionary terms) Western diet that that most of us now are eating. What an extraordinary achievement for a civilization: to have developed the one diet that reliably makes its people sick!

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I wear the mask of a well mannered distant relative. A young lady who crosses her legs at the ankles and laughs at banal jokes. That is a new character for me however. I have not mastered her yet. I have grasped the characters; enigmatic temporary love interest, reliable employee, my mother's aidful daughter, unobjectionable patron at a store or restaurant. In the past I learned to play shy teenage girl, tidy roommate, and diligent student through some trial and error, but those roles are behind me now, thank god.

The political reaction against Roe v. Wade built slowly. The first justice to join the Court after the January 1973 decision was John Paul Stevens, named by President Gerald Ford in December 1975. Yet remarkably enough, the nominee was not asked a single question about abortion during his confirmation hearing. If the senators’ questions during a Supreme Court confirmation hearing provide a reliable window onto the country’s law-related concerns, then it is reasonable to conclude that abortion had not yet become a national political issue nearly three years after the Court’s decision.

Relative to other Harry Potter people, I’m in it medium. As it is for, I assume, plenty of other adults with emotional problems, Harry Potter is a reliable security blanket for me—during challenging periods in my life, listening to the (Jim Dale) audiobooks has been the only thing that gets me to sleep. It’s low-stakes and goofy, but also high-stakes and I care about the characters, plus there’s magic. Those are all of my needs. However, the best thing about Harry Potter, the thing that keeps me hooked year after year, is that the internal logic barely hangs together. None of it makes any sense! The best thing about Harry Potter is that I hate it!!!

More and more frequently, we will find ourselves in the position of the lower animals—with a mental apparatus that is unequipped to deal thoroughly with the intricacy and richness of the outside environment. Unlike the animals, whose cognitive powers have always been relatively deficient, we have created our own deficiency by constructing a radically more complex world. But the consequence of our new deficiency is the same as that of the animals’ long-standing one. When making a decision, we will less frequently enjoy the luxury of a fully considered analysis of the total situation but will revert increasingly to a focus on a single, usually reliable feature of it. When

Shapiro concludes his twenty-three-page paper with this remarkable statement . . . The take-home lesson of more than half a century of molecular microbiology is to recognize that bacterial information processing is far more powerful than human technology. . . . These small cells are incredibly sophisticated at coordinating processes involving millions of individual events and at making them precise and reliable. In addition, the astonishing versatility and mastery bacteria display in managing the biosphere’s geochemical and thermodynamic transformations indicates that we have a great deal to learn about chemistry, physics, and evolution from our small, but very intelligent, prokaryotic relatives.21

Legends have always played a powerful role in the making of history. Man, who has not been granted the gift of undoing, who is always an unconsulted heir of other men’s deeds, and who is always burdened with a responsibility that appears to be the consequence of an unending chain of events rather than conscious acts, demands an explanation and interpretation of the past in which the mysterious key to his future destiny seems to be concealed. Legends were the spiritual foundations of every ancient city, empire, people, promising safe guidance through the limitless spaces of the future. Without ever relating facts reliably, yet always expressing their true significance, they offered a truth beyond realities, a remembrance beyond memories.

Legends have always played a powerful role in the making of history. Man, who has not been granted the gift of undoing, who is always an un-consulted heir of other men’s deeds, and who is always burdened with a responsibility that appears to be the consequence of an unending chain of events rather than conscious acts, demands an explanation and interpretation of the past in which the mysterious key to his future destiny seems to be concealed. Legends were the spiritual foundations of every ancient city, empire, people, promising safe guidance through the limitless spaces of the future. Without ever relating facts reliably, yet always expressing their true significance, they offered a truth beyond realities, a remembrance beyond memories.

We talk so openly, so freely, about body shame, as we rightly should, but we don’t talk about the shame that comes from constantly seeing other people having loving, consistent, reliable friendships as though everyone has that and if you don’t, that’s super weird, what’s wrong with you? That relational shame. What does it say about you that you couldn’t easily find four to five people who all understand you constantly, make you feel seen, anticipate every possible need, and try at all costs to protect you from experiencing pain? And if someone caused you to feel pain, why didn’t they swoop in and hold you while you cried for days, which is always what happens to everyone of course. Why couldn’t you find that, so easily, at the local corner store, like everyone else on earth did, you genuine freak?

A reliable way to make people believe in falsehoods is frequent repetition, because familiarity is not easily distinguished from truth. Authoritarian institutions and marketers have always known this fact. But it was psychologists who discovered that you do not have to repeat the entire statement of a fact or idea to make it appear true. People who were repeatedly exposed to the phrase “the body temperature of a chicken” were more likely to accept as true the statement that “the body temperature of a chicken is 144°” (or any other arbitrary number). The familiarity of one phrase in the statement sufficed to make the whole statement feel familiar, and therefore true. If you cannot remember the source of a statement, and have no way to relate it to other things you know, you have no option but to go with the sense of cognitive ease.

How does the body push the comparatively tiny genome so far? Many researchers want to put the weight on learning and experience, apparently believing that the contribution of the genes is relatively unimportant. But though the ability to learn is clearly one of the genome's most important products, such views overemphasize learning and significantly underestimate the extent to which the genome can in fact guide the construction of enormous complexity. If the tools of biological self-assembly are powerful enough to build the intricacies of the circulatory system or the eye without requiring lessons from the outside world, they are also powerful enough to build the initial complexity of the nervous system without relying on external lessons. The discrepancy melts away as we appreciate the true power of the genome. We could start by considering the fact that the currently accepted figure of 30,000 could well prove to be too low. Thirty thousand (or thereabouts) is, at press time, the best estimate for how many protein-coding genes are in the human genome. But not all genes code for proteins; some, not counted in the 30,000 estimate, code for small pieces of RNA that are not converted into proteins (called microRNA), of "pseudogenes," stretches of DNA, apparently relics of evolution, that do not properly encode proteins. Neither entity is fully understood, but recent reports (from 2002 and 2003) suggest that both may play some role in the all-important process of regulating the IFS that control whether or not genes are expressed. Since the "gene-finding" programs that search the human genome sequence for genes are not attuned to such things-we don't yet know how to identify them reliably-it is quite possible that the genome contains more buried treasure.

For Christians engaged in racial reconciliation, in particular, solidarity is based upon our shared identity as followers of Christ who are bound together through our baptismal covenant. Thus, our solidarity must be evinced by what Duane Bidwell identifies as the characteristics of “helpful and healthful covenant partnerships”: (1) relational justice (the sharing of power, opportunity, and rewards); (2) equal regard (an ethic of interdependent mutuality in which partners empathize with and seek the flourishing of one another); (3) mutual empowerment (the capacity to influence and be influenced by others without domination or losing one’s identity); (4) respect for embodiment (honoring the body of the other, including their lived realities, as a reliable and trustworthy informant about them, the world, and the Divine); (5) and resistance to colonization (working to prevent and dismantle the internalization of harmful cultural beliefs).

The strongest evidence yet was published in 2010. In a painstaking long-term study, much larger and more thorough than anything done previously, an international team of researchers tracked one thousand children in New Zealand from birth until the age of thirty-two. Each child’s self-control was rated in a variety of ways (through observations by researchers as well as in reports of problems from parents, teachers, and the children themselves). This produced an especially reliable measure of children’s self-control, and the researchers were able to check it against an extraordinarily wide array of outcomes through adolescence and into adulthood. The children with high self-control grew up into adults who had better physical health, including lower rates of obesity, fewer sexually transmitted diseases, and even healthier teeth. (Apparently, good self-control includes brushing and flossing.) Self-control was irrelevant to adult depression, but its lack made people more prone to alcohol and drug problems. The children with poor self-control tended to wind up poorer financially. They worked in relatively low-paying jobs, had little money in the bank, and were less likely to own a home or have money set aside for retirement. They also grew up to have more children being raised in single-parent households, presumably because they had a harder time adapting to the discipline required for a long-term relationship. The children with good self-control were much more likely to wind up in a stable marriage and raise children in a two-parent home. Last, but certainly not least, the children with poor self-control were more likely to end up in prison. Among those with the lowest levels of self-control, more than 40 percent had a criminal conviction by the age of thirty-two, compared with just 12 percent of the people who had been toward the high end of the self-control distribution in their youth.

We are attached to friends and relatives because of the temporary benefit they have brought us in this life. We hate our enemies because of some harm they have inflicted on us. People are not our friends from birth, but become so due to circumstances. Neither were our enemies born hostile. Such relationships are not at all reliable. In the course of our lives, our best friend today can turn our to be our worst enemy tomorrow. And a much hated enemy can change into our most trusted friend. Moreover, if we talk about our many lives in the past, the unreliability of this relationship is all the more apparent. For these reasons, our animosity toward enemies and attachment toward friends merely exhibits a narrow-minded attitude that can only see some temporary and fleeting advantage. On the contrary, when we view things from a broader perspective with more farsightedness, equanimity will dawn in our minds, enabling us to see the futility of hostility and clinging desire.

The therapist Terry Real described our well-worn behaviors as “our internalized family of origin. It’s our repertoire of relational themes.” People don’t have to tell you their stories with words because they always act them out for you. Often they project negative expectations onto the therapist, but if the therapist doesn’t meet those negative expectations, this “corrective emotional experience” with a reliable and benevolent person changes the patients; the world, they learn, turns out not to be their family of origin. If Charlotte works through her complicated feelings toward her parents with me, she’ll find herself increasingly attracted to a different type, one that might give her the unfamiliar experience she’s seeking with a compassionate, reliable, and mature partner. Until then, every time she meets an available guy who might love her back, her unconscious rejects his stability as “not interesting.” She still equates feeling loved not with peace or joy but with anxiety.

Vincent Marc Hoherz. On World Peace. ♡ A construct like religion doesn't exist, it never did and never will be existing. The principles of a peaceful life as a community of quarters, cities, communal districts, conglomerates over city-boundaries, national countries, continents, international communities and economical relations between each of these entities can only sustainably established by following the principles of Human Rights, Common Sense, Empathy and Constructivism like Friendship, Love, Reliability and Circumspection. Each and Everyone has to be registered, guided and assistently encouraged in accordance with their abilities. Women and Children are our most precious and Central Potential as a World-Community and have to be given any existing Security and Right to develop. Following these Principles, Women first, - will lead and only will lead to a Planet's stable Society. ♡ ‪#‎SophieHunger‬ ‪#‎EmilieWelti‬ ‪#‎EmmaWatson‬ ‪#‎HeForShe‬ ‪#‎UnWomen‬ ‪#‎Nato‬ ‪#‎World‬ ‪#‎WorldPeace‬ ‪#‎VincentMarcHoherz‬

Remember everything and do not miss a detail of how she receives you: if her color changes as you give her my message; if she becomes agitated or troubled when she hears my name; if she moves about on her pillows, if you happen to find her in the richly furnished antechamber of her rank; if she is standing, look at her to see if she shifts from one foot to another; if she repeats her answer two or three times; if she changes from gentle to severe, from harsh to loving; if she raises her hand to her hair to smooth it, although it is not disarranged; finally, my friend, observe all her actions and movements, because if you relate them to me just as they occurred, I shall interpret what she keeps hidden in the secret places of her heart in response to the fact of my love; for you must know, Sancho, if you do not know it already, that with lovers, the external actions and movements, revealed only when the topic of their love arises, are reliable messengers bringing the news of what transpires deep within their souls.

Paley’s book Boys and Girls is about the year she spent trying to get her pupils to behave in a more unisex way. And it is a chronicle of spectacular and amusing failure. None of Paley’s tricks or bribes or clever manipulations worked. For instance, she tried forcing the boys to play in the doll corner and the girls to play in the block corner. The boys proceeded to turn the doll corner into the cockpit of a starship, and the girls built a house out of blocks and resumed their domestic fantasies. Paley’s experiment culminated in her declaration of surrender to the deep structures of gender. She decided to let the girls be girls. She admits, with real self-reproach, that this wasn’t that hard for her: Paley always approved more of the girls’ relatively calm and prosocial play. It was harder to let the boys be boys, but she did. “Let the boys be robbers,” Paley concluded, “or tough guys in space. It is the natural, universal, and essential play of little boys.” I’ve been arguing that children’s pretend play is relentlessly focused on trouble. And it is. But as Melvin Konner demonstrates in his monumental book The Evolution of Childhood, there are reliable sex differences in how boys and girls play that have been found around the world. Dozens of studies across five decades and a multitude of cultures have found essentially what Paley found in her midwestern classroom: boys and girls spontaneously segregate themselves by sex; boys engage in much more rough-and-tumble play; fantasy play is more frequent in girls, more sophisticated, and more focused on pretend parenting; boys are generally more aggressive and less nurturing than girls, with the differences being present and measurable by the seventeenth month of life. The psychologists Dorothy and Jerome Singer sum up this research: “Most of the time we see clear-cut differences in the way children play. Generally, boys are more vigorous in their activities, choosing games of adventure, daring, and conflict, while girls tend to choose games that foster nurturance and affiliation.

How can I speak the truth? .a. By perceiving who causes me to speak and what entitles me to speak. .b. By perceiving the place at which I stand. .c. By relating to this context the object about which I am making some assertion. It is tacitly assumed in these rules that all speech is subject to certain conditions; speech does not accompany the natural course of life in a continual stream, but it has its place, its time, and its task, and consequently also its limits. .a. Who or what entitles or causes me to speak? Anyone who speaks without a right and a cause to do so is an idle chatterer. Every utterance is involved in a relation both with the other man and with a thing, and in every utterance, therefore, this twofold reference must be apparent. An utterance without reference is empty. It contains no truth. In this there is an essential difference between thought and speech. Thought does not in itself necessarily refer to the other man, but only to a thing. The claim that one is entitled to say what one thinks is itself completely unfounded. Speech must be justified and occasioned by the other man. [should we only speak if the other man wishes to listen to us?] For example, I may in my thoughts consider another man to be stupid, ugly, incapable or lacking in character, or I may think him wise and reliable. But it is quite a different question whether I have the right to express this opinion, what occasion I have for expressing it, and to whom I express it. There can be no doubt that a right to speak is conferred upon me by an office which is committed to me. Parents can blame or praise their child, but the child is not entitled to do either of these things with regard to his parents… The right to speak always lies within the confines of the particular office which I discharge. If I overstep these limits my speech becomes importunate, presumptuous, and, whether it be blame or praise, offensive. There are people who feel themselves called upon to “tell the truth” as they put it, to everyone who crosses their path. [From: Ethics, Part II, Ch. V]

1. Each husband’s section opens with an illustrative moniker (for example, “Poor Ernie Diaz,” “Goddamn Don Adler,” “Agreeable Robert Jamison”). Discuss the meaning and significance of some of these descriptions. How do they set the tone for the section that follows? Did you read these characterizations as coming from Evelyn, Monique, an omniscient narrator, or someone else? 2. Of the seven husbands, who was your favorite, and why? Who surprised you the most? 3. Monique notes that hearing Evelyn Hugo’s life story has inspired her to carry herself differently than she would have before. In what ways does Monique grow over the course of the novel? Discuss whether Evelyn also changes by the end of her time with Monique, and if so, what spurs this evolution. 4. On page 147, Monique says, "I have to 'Evelyn Hugo' Evelyn Hugo." What does it mean to "Evelyn Hugo"? Can you think of a time when you might be tempted to "Evelyn Hugo"? 5. Did you trust Evelyn to be a reliable narrator as you were reading? Why, or why not? Did your opinion on this change at all by the conclusion, and if so, why? 6. What role do the news, tabloid, and blog articles interspersed throughout the book serve in the narrative? What, if anything, do we learn about Evelyn’s relationship to the outside world from them? 7. At several points in the novel, such as pages 82–83 and 175–82, Evelyn tells her story through the second person, “you.” How does this kind of narration affect the reading experience? Why do you think she chooses these memories to recount in this way? 8. How do you think Evelyn’s understanding and awareness of sexuality were shaped by her relationship with Billy—the boy who works at the five-and-dime store? How does her sensibility evolve from this initial encounter? As she grows older, to what extent is Evelyn’s attitude toward sex is influenced by those around her? 9. On page 54, Evelyn uses the saying “all’s well that ends well” as part of her explanation for not regretting her actions. Do you think Evelyn truly believes this? Using examples from later in her life, discuss why or why not. How do you think this idea relates to the similar but more negatively associated phrase “the ends justify the means”?

OUR ABILITY TO RECOGNIZE FAMILIAR THINGS At first glance our ability to recognize familiar things may not seem so unusual, but brain researchers have long realized it is quite a complex ability. For example, the absolute certainty we feel when we spot a familiar face in a crowd of several hundred people is not just a subjective emotion, but appears to be caused by an extremely fast and reliable form of information processing in our brain. In a 1970 article in the British science magazine Nature, physicist Pieter van Heerden proposed that a type of holography known as recognition holography offers a way of understanding this ability. * In recognition holography a holographic image of an object is recorded in the usual manner, save that the laser beam is bounced off a special kind of mirror known as a focusing mirror before it is allowed to strike the unexposed film. If a second object, similar but not identical * Van Heerden, a researcher at the Polaroid Research Laboratories in Cambridge, Massachusetts, actually proposed his own version of a holographic theory of memory in 1963, but his work went relatively unnoticed. to the first, is bathed in laser light and the light is bounced off the mirror and onto the film after it has been developed, a bright point of light will appear on the film. The brighter and sharper the point of light the greater the degree of similarity between the first and second objects. If the two objects are completely dissimilar, no point of light will appear. By placing a light-sensitive photocell behind the holographic film, one can actually use the setup as a mechanical recognition system.7 A similar technique known as interference holography may also explain how we can recognize both the familiar and unfamiliar features of an image such as the face of someone we have not seen for many years. In this technique an object is viewed through a piece of holographic film containing its image. When this is done, any feature of the object that has changed since its image was originally recorded will reflect light differently. An individual looking through the film is instantly aware of both how the object has changed and how it has remained the same. The technique is so sensitive that even the pressure of a finger on a block of granite shows up immediately, and the process has been found to have practical applications in the materials testing industry.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

Before we conclude that human cognitive mechanisms are riddled with biases and errors of judgment, we need to ask which adaptive problems human cognitive mechanisms evolved to solve and what would be “sound judgment” or “successful reasoning” from an evolutionary perspective. If humans have trouble locating their cars by color at night in parking lots illuminated with sodium vapor lamps, we would not conclude that our visual system is riddled with errors. Our eyes were designed to perceive the color of objects under natural, not artificial, light (Shepard, 1992). Many of the research programs that have documented “biases” in judgment, it turns out, have used artificial, evolutionarily unprecedented experimental stimuli that are analogous to sodium vapor lamps. Many, for example, require subjects to make probability judgments based on a single event (Gigerenzer, 1991, 1998). “Reliable numerical statements about the probability of a single event were rare or nonexistent in the Pleistocene—a conclusion reinforced by the relative poverty of number terms in modern band level societies” (Tooby & Cosmides, 1998 p. 40). A specific woman cannot have a 35 percent chance of being pregnant; she either is pregnant or is not, so probabilities hardly make sense when applied to a single case.

The sexual competition model of eating disorders has two interlocking components. The first component is based on the universal male preference for a nubile -hourglass- body shape and the fact that women tend to accumulate body weight as they age, with the result that relative thinness is a reliable cue of youth and reproductive potential. The second component is specific to modern societies: as fertility declines and the age of reproduction shifts upward, women tend to retain an attractive nubile shape for longer, which increases the importance of thinness as an attractive display. At the same, a number of converging trends contribute to intensify real and perceived mating competition among women, especially for long-term partners. Specifically, socially imposed monogamy reduces the number of available men; urban living dramatically increases the number of potential desirable competitors; and the media paint a visual landscape full of unrealistically thin, attractive women. The net outcome of these social changes is a process of runaway sexual competition that leads to an exaggerated desire for thinness in girls and women. Ironically, the process is largely driven by female intrasexual competition rather than direct male choice, and the resulting -ideal body- may be too thin to be maximally attractive to men.

Have you ever been swept away by a toxic lover who sucked you dry? I have. Bad men used to light me up like a Christmas tree. If I had a choice between the rebel without a cause and a nice guy in a sweater and outdoorsy shoes, you can imagine who got my phone number. Rebels and rogues are smooth (and somewhat untamed); they know the headwaiters at the best steak houses, ride fast European motorcycles, and start bar fights in your honor. In short, the rebel makes you feel really alive! It’s all fun and games until he screws your best friend or embezzles your life’s savings. You may be asking yourself how my pathetic dating track record relates to your diet. Simple. The acid—alkaline balance, which relates to the chemistry of your body’s fluids and tissues as measured by pH. The rebel/rogue = acid. The nice solid guy = alkaline. The solid guy gives you energy; he’s reliable and trustworthy. The solid guy calls you back when he says he will. He helps you clean your garage and does yoga with you. He’s even polite to your family no matter how whacked they are, and has the sexual stamina to rock your world. While the rebel can help you let your hair down, too much rebel will sap your energy. In time, a steady rebellious diet burns you out. But when we’re addicted to bad boys (junk food, fat, sugar, and booze), nice men (veggies and whole grains) seem boring. Give them a chance!

Just as calories differ according to how they affect the body, so too do carbohydrates. All carbohydrates break down into sugar, but the rate at which this occurs in the digestive tract varies tremendously from food to food. This difference forms the basis for the glycemic index (GI). The GI ranks carbohydrate-containing foods according to how they affect blood glucose, from 0 (no affect at all) to 100 (equal to glucose). Gram for gram, most starchy foods raise blood glucose to very high levels and therefore have high GI values. In fact, highly processed grain products – like white bread, white rice, and prepared breakfast cereals – and the modern white potato digest so quickly that their GI ratings are even greater than table sugar (sucrose). So for breakfast, you could have a bowl of cornflakes with no added sugar, or a bowl of sugar with no added cornflakes. They would taste different but, below the neck, act more or less the same. A related concept is the glycemic load (GL), which accounts for the different carbohydrate content of foods typically consumed. Watermelon has a high GI, but relatively little carbohydrate in a standard serving, producing a moderate GL. In contrast, white potato has a high GI and lots of carbohydrate in a serving, producing a high GL. If this sounds a bit complicated, think of GI as describing how foods rank in a laboratory setting, whereas GL as applying more directly to a real-life setting. Research has shown that the GL reliably predicts, to within about 90 percent, how blood glucose will change after an actual meal – much better than simply counting carbohydrates as people with diabetes have been taught to do.

We tend to be unaware that stars rise and set at all. This is not entirely due to our living in cities ablaze with electric lights which reflect back at us from our fumes, smoke, and artificial haze. When I discussed the stars with a well-known naturalist, I was surprised to learn that even a man such as he, who has spent his entire lifetime observing wildlife and nature, was totally unaware of the movements of the stars. And he is no prisoner of smog-bound cities. He had no inkling, for instance, that the Little Bear could serve as a reliable night clock as it revolves in tight circles around the Pole Star (and acts as a celestial hour-hand at half speed - that is, it takes 24 hours rather than 12 for a single revolution). I wondered what could be wrong. Our modern civilization does not ignore the stars only because most of us can no longer see them. There are definitely deeper reasons. For even if we leave the sulphurous vapours of our Gomorrahs to venture into a natural landscape, the stars do not enter into any of our back-to-nature schemes. They simply have no place in our outlook any more. We look at them, our heads flung back in awe and wonder that they can exist in such profusion. But that is as far as it goes, except for the poets. This is simply a 'gee whiz' reaction. The rise in interest in astrology today does not result in much actual star-gazing. And as for the space programme's impact on our view of the sky, many people will attentively follow the motions of a visible satellite against a backdrop of stars whose positions are absolutely meaningless to them. The ancient mythological figures sketched in the sky were taught us as children to be quaint 'shepherds' fantasies' unworthy of the attention of adult minds. We are interested in the satellite because we made it, but the stars are alien and untouched by human hands - therefore vapid. To such a level has our technological mania, like a bacterial solution in which we have been stewed from birth, reduced us. It is only the integral part of the landscape which can relate to the stars. Man has ceased to be that. He inhabits a world which is more and more his own fantasy. Farmers relate to the skies, as well as sailors, camel caravans, and aerial navigators. For theirs are all integral functions involving the fundamental principle - now all but forgotten - of orientation. But in an almost totally secular and artificial world, orientation is thought to be un- necessary. And the numbers of people in insane asylums or living at home doped on tranquilizers testifies to our aimless, drifting metaphysic. And to our having forgotten orientation either to seasons (except to turn on the air- conditioning if we sweat or the heating system if we shiver) or to direction (our one token acceptance of cosmic direction being the wearing of sun-glasses because the sun is 'over there'). We have debased what was once the integral nature of life channelled by cosmic orientations - a wholeness - to the ennervated tepidity of skin sensations and retinal discomfort. Our interior body clocks, known as circadian rhythms, continue to operate inside us, but find no contact with the outside world. They therefore become ingrown and frustrated cycles which never interlock with our environment. We are causing ourselves to become meaningless body machines programmed to what looks, in its isolation, to be an arbitrary set of cycles. But by tearing ourselves from our context, like the still-beating heart ripped out of the body of an Aztec victim, we inevitably do violence to our psyches. I would call the new disease, with its side effect of 'alienation of the young', dementia temporalis.

What I gleaned from all this research is that empathy is the result of numerous cognitive and affective processes, all firing away behind the scenes somewhere in our brains. Cognitive processes allow us to understand the mental state of another person—his or her emotions, desires, beliefs, intentions, et cetera—which in turn helps us to understand and even predict the person’s actions or behaviors. They allow us to step outside of our own experience in order to take on and understand other people’s perspectives—something that every wife on the planet wishes her husband would do. The affective component of empathy is more related to our emotional responses to the mental states that we observe in other people. This component allows us to feel some appropriate and non-egocentric emotional response to another person’s emotions—something else that every wife on the planet wishes her husband would do. Empathy involves both processes, and while they operate independently of one another, there is some overlap. A graphical representation of empathy might involve a Venn diagram—two circles, one for the affective component and one for the cognitive, slightly overlapping, with me standing well outside of both circles talking incessantly about the weather during a funeral. In people with Asperger syndrome and other autism spectrum conditions, these mechanisms of understanding are much less reliable and productive than in neurotypicals. Those of us living within the parameters of an autism spectrum condition simply can’t engage the empathic processes that allow for social reasoning and emotional awareness. Furthermore, we have difficulty separating ourselves from our own perspectives (the word autism comes from the Greek word autos, meaning “self”), so we can’t easily understand or even access the perspectives and feelings of others.

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

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And, even more important for our purposes, these facts are sturdy enough that we can build a sensible diet upon them. Here they are: FACT 1. Populations that eat a so-called Western diet—generally defined as a diet consisting of lots of processed foods and meat, lots of added fat and sugar, lots of refined grains, lots of everything except vegetables, fruits, and whole grains—invariably suffer from high rates of the so-called Western diseases: obesity, type 2 diabetes, cardiovascular disease, and cancer. Virtually all of the obesity and type 2 diabetes, 80 percent of the cardiovascular disease, and more than a third of all cancers can be linked to this diet. Four of the top ten killers in America are chronic diseases linked to this diet. The arguments in nutritional science are not about this well-established link; rather, they are all about identifying the culprit nutrient in the Western diet that might be responsible for chronic diseases. Is it the saturated fat or the refined carbohydrates or the lack of fiber or the transfats or omega-6 fatty acids—or what? The point is that, as eaters (if not as scientists), we know all we need to know to act: This diet, for whatever reason, is the problem. FACT 2. Populations eating a remarkably wide range of traditional diets generally don’t suffer from these chronic diseases. These diets run the gamut from ones very high in fat (the Inuit in Greenland subsist largely on seal blubber) to ones high in carbohydrate (Central American Indians subsist largely on maize and beans) to ones very high in protein (Masai tribesmen in Africa subsist chiefly on cattle blood, meat, and milk), to cite three rather extreme examples. But much the same holds true for more mixed traditional diets. What this suggests is that there is no single ideal human diet but that the human omnivore is exquisitely adapted to a wide range of different foods and a variety of different diets. Except, that is, for one: the relatively new (in evolutionary terms) Western diet that most of us now are eating. What an extraordinary achievement for a civilization: to have developed the one diet that reliably makes its people sick! (While it is true that we generally live longer than people used to, or than people in some traditional cultures do, most of our added years owe to gains in infant mortality and child health, not diet.) There is actually a third, very hopeful fact that flows from these two: People who get off the Western diet see dramatic improvements in their health. We have good research to suggest that the effects of the Western diet can be rolled back, and relatively quickly.

Chapter 1, “Esoteric Antiquarianism,” situates Egyptian Oedipus in its most important literary contexts: Renaissance Egyptology, including philosophical and archeological traditions, and early modern scholarship on paganism and mythology. It argues that Kircher’s hieroglyphic studies are better understood as an antiquarian rather than philosophical enterprise, and it shows how much he shared with other seventeenth-century scholars who used symbolism and allegory to explain ancient imagery. The next two chapters chronicle the evolution of Kircher’s hieroglyphic studies, including his pioneering publications on Coptic. Chapter 2, “How to Get Ahead in the Republic of Letters,” treats the period from 1632 until 1637 and tells the story of young Kircher’s decisive encounter with the arch-antiquary Peiresc, which revolved around the study of Arabic and Coptic manuscripts. Chapter 3, “Oedipus in Rome,” continues the narrative until 1655, emphasizing the networks and institutions, especially in Rome, that were essential to Kircher’s enterprise. Using correspondence and archival documents, this pair of chapters reconstructs the social world in which Kircher’s studies were conceived, executed, and consumed, showing how he forged his career by establishing a reputation as an Oriental philologist. The next four chapters examine Egyptian Oedipus and Pamphilian Obelisk through a series of thematic case studies. Chapter 4, “Ancient Theology and the Antiquarian,” shows in detail how Kircher turned Renaissance occult philosophy, especially the doctrine of the prisca theologia, into a historical framework for explaining antiquities. Chapter 5, “The Discovery of Oriental Antiquity,” looks at his use of Oriental sources, focusing on Arabic texts related to Egypt and Hebrew kabbalistic literature. It provides an in-depth look at the modus operandi behind Kircher’s imposing edifice of erudition, which combined bogus and genuine learning. Chapter 6, “Erudition and Censorship,” draws on archival evidence to document how the pressures of ecclesiastical censorship shaped Kircher’s hieroglyphic studies. Readers curious about how Kircher actually produced his astonishing translations of hieroglyphic inscriptions will find a detailed discussion in chapter 7, “Symbolic Wisdom in an Age of Criticism,” which also examines his desperate effort to defend their reliability. This chapter brings into sharp focus the central irony of Kircher’s project: his unyielding antiquarian passion to explain hieroglyphic inscriptions and discover new historical sources led him to disregard the critical standards that defined erudite scholarship at its best. The book’s final chapter, “Oedipus at Large,” examines the reception of Kircher’s hieroglyphic studies through the eighteenth century in relation to changing ideas about the history of civilization.

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When a writer, hired one or politically, and emotionally related to a subject for whatever purposes, writes not in a neutral concept, and honest notion; indeed, then a lie becomes a significant and reliable history in the eyes of pseudo-intellectuals. Similarly, as a negative-minded focuses on the thorns of a rose, ignoring and avoiding its beauty and fragrance that prevails.

of stimulating reward pathways in the brain, such as drugs, sex, aggression, and intimidating others, could become relatively more attractive and less constrained by concern about violating trusting relationships. The ability to modify behavior based on negative experiences may be impaired.30 Hard-core drug addicts, whose lives invariably began under conditions of severe stress, are all too readily triggered into a stress reaction. Not only does the stress response easily overwhelm the addict’s already-challenged capacity for rational thought when emotionally aroused, but the hormones of stress also “cross-sensitize” with addictive substances. The more one is present, the more the other is craved. Addiction is a deeply ingrained response to stress, an attempt to cope with it through self-soothing. Maladaptive in the long term, it is highly effective in the short term. Predictably, stress is a major cause of continued drug dependence. It increases opiate craving and use, enhances the reward efficacy of drugs, and provokes relapse to drug seeking and drug taking.31 “Exposure to stress is the most powerful and reliable experimental manipulation used to induce reinstatement of alcohol or drug use,” one team of researchers reports.32 “Stressful experiences,” another research group points out, “increase the vulnerability of the individual to either develop drug self-administration or relapse.”33

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God is our father. He invites us to choose Him and to return to Him. His way is truth. Truth is quiet, reliable, unchanging. Its foundation is certain. Truth needs no fanfare, only real consideration and willingness to receive the witness of the Holy Ghost. When the world insists loudly that its ever-shifting narrative is urgent and must be accepted without question, a seeker of truth might reasonably be suspicious. History is full of migrations from one false narrative to the next. Truth does not move. It is not relative.

Deprived of their direct ties with Central Asia -- and with it their access to Turkish slaves, mercenaries and war horses -- the later Ghaznavids lost their wider, imperial vision an acquired the character of a regional, North Indian state. They were certainly not seen as menacing aliens who might have posed a civilzational threat to Indian culture. Contemporary Sanskrit inscriptions refer to the Ghaznavids not as Muslims but as 'turushkas' (Turks), an ethnic term, or as 'hammiras', a Sanskritized rendering of 'amir' (Arabic for commander), an official title. For their part, in the eleventh and twelfth centuries Ghaznavid rulers in India issued coins from Lahore bearing the same legends that had appeared on those of their Indian predecessors, the Hindu Shahi dynasty (c.850-1002). These included Śiva's bull Nandi and the Sanskrit phrase 'śri samanta deva' (Honourable Chief Commander) inscribed in Devanagari script. Such measures point to the later Ghaznavids' investment in establishing cultural and monetary continuity with North Indian kingsdoms. Moreover, despite the dynasty's rhetoric about defending Sunni Islam, religion posed no bar to military recruitment, as Indians had always been prominent in Ghaznavid armies. In 1033 Mahmud of Ghazni gave the command of his army stationed in Lahore to a Hindu general, and in Ghazni itself Indian military contingents had their own commanders, inhabited their own quarter of the city, and were generally considered more reliable soldiers than the Turks. Crucially, the Ghaznavids brought to the Punjab the entire gamut of Persianate institutions and practices that would define the political economy of much of India for centuries to come. Inherited from the creative ferment of tenth-century Khurasan and Central Asia under the Samanid rulers of Bukhara, these included: the elaboration of a ranked and salaried bureaucracy tied to the state's land revenue and military systems; the institution of elite, or military, slavery; an elaboration of the office of 'sultan'; the courtly patronage of Persian arts, crafts and literature; and a tradition of spiritually powerful holy men, or Sufis, whose relations with royal power were ambivalent, to say the least.

Although these techniques require that the fieldworker approach his people with the sympathy of a friend, the intuition of an artist, and the objectivity of a scientist, the data gathered may be as reliable and as directly related to the central problem of inquiry as in the laboratory sciences.

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Induction The non-existent process of ‘obtaining’ referred to above. Principle of induction The idea that ‘the future will resemble the past’, combined with the misconception that this asserts anything about the future. Realism The idea that the physical world exists in reality, and that knowledge of it can exist too. Relativism The misconception that statements cannot be objectively true or false, but can be judged only relative to some cultural or other arbitrary standard. Instrumentalism The misconception that science cannot describe reality, only predict outcomes of observations. Justificationism The misconception that knowledge can be genuine or reliable only if it is justified by some source or criterion.

The goal of content marketing is to engage, educate, and inspire. If you can supply a steady stream of reliable and engaging content, you can cast the widest possible net at a relatively low cost.

different but related endeavors that both seek to maximize mechanical quality and reliability while minimizing cost, although the terms are sometimes used interchangeably. DFM addresses the creation of parts, while DFA addresses the assembly of those parts.

organizational health is relatively hard to measure, and even harder to achieve. It feels soft to executives who prefer more quantitative and reliable methods of steering their companies. It also entails a longer lead time to implementation than does a technical or marketing strategy, which yields more immediate results and gratification.

Without personal reflection, without (most believed) the capacity for it on nearly any level, he never much reacted in different or revealing ways. Mercurial, yes, but, oddly, extremely reliable. He swam in one direction. He yelled. He joked. He monologue-ized. He talked. Others listened. Indeed, he held court as the sun god, seeing the center of the world as his immediate circle. That was the nature of the Trump Oval Office: a man amid his admirers, flunkies, courtiers, relatives, with no restraints on his ability to bore, taunt, digress, or monopolize others’ time.

There is a special problem in communications theory. We call it ‘narrative collapse’. When a planet is very connected, a time inevitably arrives when it becomes difficult to work out what is actually going on. Video and audio can be faked. Testimony isn’t reliable. All truths fall into a relative flatness. This is more dangerous than any doomsday weapon. You have a king and, if you don’t mind me saying so, not a very nice one. But at least his population knows when he’s being deceitful or harsh. On my world and the sister world we’ve lost even that. Many still don’t even believe Morae really exists. They claim it’s a fabrication by Al’Hazaad.

Consider again the life of Jesus. He, according to all reliable testimony, did not experience sexual relations. Yet despite this, faith attests him as the one complete human being....To be faithful to the revelation in Jesus, we must say that the experience of sexual union is not needed for a full and complete human life.

Compounding the issue, the person performing the work often has little visibility or understanding of how their work relates to any value stream goals (e.g., “I’m just configuring servers because someone told me to.”). This places workers in a creativity and motivation vacuum.

Is it enough to live in a universe whose laws spontaneously create life? Or do you prefer ... God?” She paused, looking embarrassed. “Sorry, after all we’ve been through tonight, I know that’s a strange question.” “Well,” Langdon said with a laugh, “I think my answer would benefit from a decent night’s sleep. But no, it’s not strange. People ask me all the time if I believe in God.” “And how do you reply?” “I reply with the truth,” he said. “I tell them that, for me, the question of God lies in understanding the difference between codes and patterns.” Ambra glanced over. “I’m not sure I follow you.” “Codes and patterns are very different from each other,” Langdon said. “And a lot of people confuse the two. In my field, it’s crucial to understand their fundamental difference.” “That being?” Langdon stopped walking and turned to her. “A pattern is any distinctly organized sequence. Patterns occur everywhere in nature—the spiraling seeds of a sunflower, the hexagonal cells of a honeycomb, the circular ripples on a pond when a fish jumps, et cetera.” “Okay. And codes?” “Codes are special,” Langdon said, his tone rising. “Codes, by definition, must carry information. They must do more than simply form a pattern—codes must transmit data and convey meaning. Examples of codes include written language, musical notation, mathematical equations, computer language, and even simple symbols like the crucifix. All of these examples can transmit meaning or information in a way that spiraling sunflowers cannot.” Ambra grasped the concept, but not how it related to God. “The other difference between codes and patterns,” Langdon continued, “is that codes do not occur naturally in the world. Musical notation does not sprout from trees, and symbols do not draw themselves in the sand. Codes are the deliberate inventions of intelligent consciousnesses.” Ambra nodded. “So codes always have an intention or awareness behind them.” “Exactly. Codes don’t appear organically; they must be created.” Ambra studied him a long moment. “What about DNA?” A professorial smile appeared on Langdon’s lips. “Bingo,” he said. “The genetic code. That’s the paradox.” Ambra felt a rush of excitement. The genetic code obviously carried data — specific instructions on how to build organisms. By Langdon’s logic, that could mean only one thing. “You think DNA was created by an intelligence!” Langdon held up a hand in mock self-defense. “Easy, tiger!” he said, laughing. “You’re treading on dangerous ground. Let me just say this. Ever since I was a child, I’ve had the gut sense that there’s a consciousness behind the universe. When I witness the precision of mathematics, the reliability of physics, and the symmetries of the cosmos, I don’t feel like I’m observing cold science; I feel as if I’m seeing a living footprint ... the shadow of some greater force that is just beyond our grasp.

A well-configured board will comprise people with a broad range of skills and experiences, probably from disciplines and professions not directly related to the mission of the organization itself. I know what that is like because on two boards I have been the one and only CEO of a public company. I was able to bring a perspective about growth, finance, organization structure, and regulation that no other director offered. At Dunkin’, we invited Carl Sparks to join the board in 2013 because he had deep expertise in digital marketing, thanks to his work with Expedia and Travelocity. When he came onboard, we were in the midst of a big push toward the launch of our DD Perks mobile app rewards program. Carl’s participation proved invaluable. As we’ve seen, outsiders and fresh voices are one of the most reliable sources of status quo questioning.

Character is best thought of as existing in two distinct but related categories of competency – performance character competency and moral character competency. Performance character consists of specific acquired strengths usually necessary for high achievement and performance: focus, persistence, resilience, confidence, positivity, decisiveness, courage, tough-mindedness, ambition, reliability, discipline, fortitude.

A couple drove down a country road for several miles, not saying a word. An earlier discussion had led to an argument and neither of them wanted to concede their position. As they passed a barnyard of mules, goats, and pigs, the husband asked sarcastically, "Relatives of yours?" "Yep," the wife replied , "in-laws

∘Event severity: How severe was this issue? This directly relates to the impact on the service and our customers.

What is the probability that their faculties are reliable? What is P(R/(N8cE8cQ), specified not to us, but to them? According to Quine and Popper, the probability in question would be rather high: belief is connected with action in such a way that extensive false belief would lead to maladaptive behavior, in which case it is likely that the ancestors of those creatures would have displayed that pathetic but praiseworthy tendency Quine mentions. But now for the contrary argument. First, perhaps it is likely that their behavior is adaptive; but nothing follows about their beliefs. We aren't given, after all, that their beliefs are so much as causally connected with their behavior; for we aren't given that their beliefs are more than mere epiphenomena, not causally involved with behavior at all. Perhaps their beliefs neither figure into the causes of their behavior, nor are caused by that behavior. (No doubt beliefs would be caused by something in or about these creatures, but it need not be by their behavior.) You may object that as you use 'belief, beliefs just are among the processes (neural structures, perhaps) that (together with desire, fear, and the like) are causally efficacious. Fair enough (you have a right to use that word as you please); but then my point can be put as follows: in that use of belief it may be that things with propositional contents are not beliefs, that is, do not have causal efficacy. It can't be a matter of definition that there are neural structures or processes displaying both propositional content and causal efficacy with respect to behavior; and perhaps the things that display causal efficacy do not display the sort of relation to content (to a proposition) that a belief of the proposition p must display toward p. You say that in that case the things, if any, that stand in that relation to a proposition would not be beliefs (because, as you see it, beliefs must have causal efficacy). Well, there is no sense in arguing about words: I'll give you the term 'belief and put my case using other terms. What I say is possible is that the things (mental acts, perhaps) that stand in that relation to content (to propositions) do not also enjoy causal efficacy. Call those things whatever you like: they are the things that are true or false, and it is about the likelihood of their truth or falsehood that we are asking. If these things, whatever we call them, are not causally connected with behavior, then they would be, so to speak, invisible to evolution; and then the fact that they arose during the evolutionary history of these beings would confer no probability on the idea that they are mostly true, or mostly nearly true, rather than wildly false. Indeed, the probability of their being for the most part true would have to be estimated as fairly low.

The "pragmatic" position taken by many scientists and humanists who cannot be troubled to think about ultimate things--the position that these principles are no more than experimental hypotheses which collective experience finds reliable--is surely unsatisfactory; it may offer a psychological explanation of the faith these principles inspire, but since it does not establish the foundation of that faith in truth, it leaves the whole scientific edifice on shifting sands and provides no sure defense against the irrational winds that periodically attack it. [...] Every man, as we have seen, lives by faith; likewise every man--something less obvious but no less certain--is a metaphysician. The claim to any knowledge whatever--and no living man can refrain from this claim--implies a theory and standard of knowledge, and a notion of what is ultimately knowable and true. This ultimate truth, [...] is a metaphysical first principle, an absolute truth. But with the acknowledgement, logically unavoidable, of such a principle, the theory of the "relativity of truth" collapses, it itself being revealed as a selfcontradictory absolute.

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To understand the world is never a matter of simply recording our immediate perceptions. Understanding inescapably involves reasoning. We have to 'read' what we feel and seem to see, and ask what those perceptions indicate and how we may take them into account without being overwhelmed by them. One issue relates to the reliability of our feelings and impressions. A sense of injustice could serve as a signal that moves us, but a signal does demand critical examination, and there has to be some scrutiny of the soundness of a conclusion based mainly on signals...We also have to ask what kinds of reasoning should count in the assessment of ethical and political concepts such as justice and injustice.

To understand the world is never a matter of simply recording our immediate perceptions. Understanding inescapably involves reasoning. We have to 'read' what we feel and seem to see, and ask what those perceptions indicate and how we may take them into account without being overwhelmed by them. One issue relates to the reliability of our feelings and impressions. A sense of injustice could serve as a signal that moves us, but a signal does demand critical examination, and there has to be some scrutiny of the soundness of a conclusion based mainly on signals…We also have to ask what kinds of reasoning should count in the assessment of ethical and political concepts such as justice and injustice.

Understanding the Relational Purpose of the Bible Jesus explained the true purpose of Scripture when he answered a question posed to him by an expert in religious law: “‘Which is the most important commandment in the law of Moses?’ Jesus replied, ‘You must love the LORD your God with all your heart, all your soul, and all your mind.’ This is the first and greatest commandment. A second is equally important: ‘Love your neighbor as yourself’” (Matthew 22:36–39). Jesus first quotes from Deuteronomy 6:5, which was part of the Shema, a liturgical prayer recited by the religious leaders at the beginning and close of every day: “The LORD is our God, the LORD is one!” (Deuteronomy 6:4 NASB). Then he combines the commandment to love God found in Deuteronomy 6 with a command from Leviticus 19:18 to love your neighbor as yourself. Jesus told this inquiring Pharisee that the greatest, most important commandments are to love God with everything we have and to love our neighbors as we love ourselves. But Jesus didn’t stop there. He followed up with a most profound statement: “The entire law and all the demands of the prophets are based on these two commandments” (Matthew 22:40). In other words, all right teaching and all right living hang on the commandments to love God and love one another. Jesus told this religious expert—and all of us—that Scripture was given to lead us into a deeper love relationship with the One who wrote the book, and then also with everyone around us. The Pharisees and other religious leaders seemingly grasped the doctrinal and behavioral purposes of Scripture. What they failed to understand was the connection between right beliefs, right behavior, and right relationships. From what I’ve observed, many people in our day fail to see that connection as well.

You are only able really to refuse and flee, though, when you recognize your power. Those living under the weight of a security regime tend to think of themselves as powerless, dwarfed by against its overarching might. Those in a prison society think of themselves as living in the belly of a Leviathan, consumed by its power. How can we possibly match its firepower, how can we escape its all-seeing eyes and its all-knowing information systems? To find a way out all you have to do is remember the basic recognition of the nature of power explained by Foucault and, before him, Niccolò Machiavelli: power is not a thing but a relation. No matter how mighty and arrogant seems that power standing above you, know that it depends on you, feeds on your fear, and survives only because of your willingness to participate in the relationship. Look for an escape door. One is always there. Desertion and disobedience are reliable weapons against voluntary servitude.

A vision is best presented as a story that people can relate to.

The biggest leverage for reliability enhancement probably lies in the emotional realm. The more a provider can do to understand and relate to the usually unconscious norms of the client, the more the client will feel at ease and experience a sense of reliability. Some

One way to think about grit is to understand how it relates to other aspects of character. In assessing grit along with other virtues, I find three reliable clusters. I refer to them as the intrapersonal, interpersonal, and intellectual dimensions of character. You could also call them strengths of will, heart, and mind. Intrapersonal character includes grit. This cluster of virtues also includes self-control, particularly as it relates to resisting temptations like texting and video games. What this means is that gritty people tend to be self-controlled and vice versa. Collectively, virtues that make possible the accomplishment of personally valued goals have also been called “performance character” or “self-management skills.” Social commentator and journalist David Brooks calls these “resume virtues” because they’re the sorts of things that get us hired and keep us employed.

For a successful technology, reality must take precedence over public relations, for nature cannot be fooled. Richard Feynman, Rogers Commission Report (1986)

Between 1931 and 1946, Pan American Airways had 28 flying boats known as “Clippers,” These four radial engine aircraft were S-40’s and 42’s built in 1934, later replaced by Boeing 314 Clippers, that became the familiar symbol of the company. Following the war, Pan American Airways flew land based airliners such as the Boeing 377 Stratocruiser, developed from the C-97, Stratofreighter, and a military derivative of the B-29 Superfortress, used as a troop transport, and the DC-4 series, converted from the blueprints of the C-54 Skymaster. Both of these airliners were originally developed for the United States Army Air Corps, during World War II. On January 1950 Pan American Airways Corporation adopted the name it had been unofficially called since 1943, and formally became “Pan American World Airways, Inc.” That September Pan American bought out American Airlines’ overseas division and simultaneously placed an order for 45 DC-6Bs, replacing their DC-4’s. Throughout Pan-American was known simply as Pan-Am. The Douglas DC-6 is a four engine “Double Wasp” radial piston-powered airliner manufactured for long flights. It was built by the Douglas Aircraft Company from 1946 until 1958. More than 700 were built between those years and some are still flying today. The rugged, reliable DC-6B, was regarded as the ultimate piston-engine airliner, from the perspective of having excellent handling qualities and relatively economical operations.

PhOne Number:352-587-2948 ADDRESS:407 Lincoln Rd. Suit 10g Miami Beach FL 33139 Miami Realtor, South Beach Realtor, Miami Beach Realto, Miami Real Estate Agent, Miami Beach Real Estate Agent, Miami Luxury Realtor, South Beach Real Estate Agent, Beach Real Estate Agent, MIAMI Association of REALTORS® is not responsible for the accuracy of the information listed above. The data relating to real estate for sale on this website comes in part from the Internet Data Exchange Program and the South East Florida Regional MLS and is provided here for consumers' personal, non-commercial use. It may not be used for any purpose other than to identify prospective properties consumers may be interested in purchasing. Real estate listings held by brokerage firms other than the office owning this website are marked with the IDX logo and detailed information about them includes the name of the listing brokers. Data provided is deemed reliable but not guaranteed. Copyright MIAMI Association of REALTORS®, MLS All rights reserved.

TRANSFORM LOCAL DISCOVERIES INTO GLOBAL IMPROVEMENTS When new learnings are discovered locally, there must also be some mechanism to enable the rest of the organization to use and benefit from that knowledge. In other words, when teams or individuals have experiences that create expertise, our goal is to convert that tacit knowledge (i.e., knowledge that is difficult to transfer to another person by means of writing it down or verbalizing) into explicit, codified knowledge, which becomes someone else’s expertise through practice. This ensures that when anyone else does similar work, they do so with the cumulative and collective experience of everyone in the organization who has ever done the same work. A remarkable example of turning local knowledge into global knowledge is the US Navy’s Nuclear Power Propulsion Program (also known as “NR” for “Naval Reactors”), which has over 5,700 reactor-years of operation without a single reactor-related casualty or escape of radiation. The NR is known for their intense commitment to scripted procedures and standardized work and the need for incident reports for any departure from procedure or normal operations to accumulate learnings, no matter how minor the failure signal—they constantly update procedures and system designs based on these learnings. The result is that when a new crew sets out to sea on their first deployment, they and their officers benefit from the collective knowledge of 5,700 accident-free reactor-years. Equally impressive is that their own experiences at sea will be added to this collective knowledge, helping future crews safely achieve their own missions.