Renewable Status Quotes

Russia is providing graphic evidence that declining powers can be at least as disruptive as rising ones, increasingly convinced that the pathway to revival of its great power status runs through the erosion of an American-led order.

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.

The key to contagious grace—the grace that allows the margins to move to the center, the grace that commands you to never fear the future, the grace that reveals that what humbles you cannot hurt you if Jesus is your Lord—that grace is ours when we do what Mary says to do in this scene. She says to the servants (and the Holy Spirit says to us): “Do whatever he tells you” (John 2:5). Simple, right? No. We cannot will ourselves into the deep obedience that God requires. We can’t obey until we ourselves have received this grace and picked up our cross. We can’t obey until we have laid down our life, with all our false and worldly identities and idols. We can’t obey until we face the facts: the gospel comes in exchange for the life we once loved. But when we die to ourselves, we find the liberty to obey. As Susan Hunt explains, “When God’s grace changes our status from rebel to redeemed, we are empowered by his Spirit to obey him. We are transformed by the renewing of our minds (Rom. 12:2) into his likeness (2 Cor. 3:18). Joyful obedience is the evidence of our love for Jesus (John 14:15).”2

I would recall my mission in life - pleasuring men. That was my condition, my status. And so I would offer my services anew, with renewed zeal, and with a simulated conviction that I even managed to convince myself was real. I faked it. I faked enjoying sex, faked my pleasure, faked knowing what the point of it all was. Deep down, I was ashamed of being able to do it all so instinctively, when others had barely experienced their first kiss.

For Christians, this renewing orientation is particularly important, since severe social oppression and injustice can easily seduce them into identifying the whole social order ("the Establishment," the "status quo," or "the system") with the "world" in its religiously negative sense. When this fatal identification is made, Christians tend to withdraw from all participation in societal renewal. Under the guise of keeping itself from the "world," the body of Christ then in effect allows the powers of secularization and distortion to dominate the greater part of its life. This is not so much an avoidance of evil as a neglect of duty.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

Believing that large-scale alien immigration is compatible with the ‘values of the French Republic’ and the preservation of the civilisation of the nations and peoples of Europe; and that Islam can become secular and blend in with republican values. Believing also that we can renew the working population by importing immigrants, when these immigrants are unskilled welfare recipients who become our responsibility. Imagining also that by regularising the status of masses of illegal immigrants, it will be possible to assimilate them and avoid the arrival of new masses, although we observe exactly the opposite. This is the illusion of the benefits of immigration.

Fatigue produces the illusion that only rest is needed for happiness; but when men have rested for a time, boredom drives them to renewed activity. For this reason, a happy life must be one in which there is activity. If it is also to be a useful life, the activity ought to be as far as possible creative, not merely predatory or defensive. But creative activity requires imagination and originality, which are apt to be subversive of the status quo. At present, those who have power dread a disturbance of the status quo, lest their unjust privileges should be taken away. In combination with the instinct for conventionality,[1] which man shares with the other gregarious

It is a sad evidence of the weariness mankind has suffered from excessive toil that his heavens have usually been places where nothing ever happened or changed. Fatigue produces the illusion that only rest is needed for happiness; but when men have rested for a time, boredom drives them to renewed activity. For this reason, a happy life must be one in which there is activity. If it is also to be a useful life, the activity ought to be as far as possible creative, not merely predatory or defensive. But creative activity requires imagination and originality, which are apt to be subversive of the status quo. At present, those who have power dread a disturbance of the status quo, lest their unjust privileges should be taken away. In combination with the instinct for conventionality,[1] which man shares with the other gregarious

How, then, can Apple claim to be 100 percent renewable? It purchases a fraudulent “100 percent renewable” status from electricity producers. The basic way this works is that Apple pays utilities to give it credit for the solar and wind that others use—and to give others the blame for the coal, gas, and nuclear that Apple uses. It’s as if Apple CEO Tim Cook were traveling with nine other people on a yacht powered 90 percent by diesel and 10 percent by a sail—and Cook claimed that he traveled just using the sail, while the others traveled using the diesel. This energy accounting fraud is shameful and destructive, because it leads us to think that we can have innovators like Apple without the uniquely cost-effective energy we get from fossil fuels. Even worse, leading company after leading company, including Facebook, Google, Bank of America, and Anheuser-Busch, is claiming to be 100 percent renewable.[18]

On television and on the front pages of the major newspapers, Trump clearly seemed to be losing the election. Each new woman who came forward with charges of misbehavior became a focal point of coverage, coupled with Trump’s furious reaction, his ever darkening speeches, and the accompanying suggestion that they were dog whistles aimed at racists and anti-Semites. “Trump’s remarks,” one Washington Post story explained, summing up the media’s outlook, “were laced with the kind of global conspiracies and invective common in the writings of the alternative-right, white-nationalist activists who see him as their champion. Some critics also heard echoes of historical anti-Semitic slurs in Trump’s allegations that Clinton ‘meets in secret with international banks to plot the destruction of U.S. sovereignty’ and that media and financial elites were part of a soulless cabal.” This outlook, which Clinton’s campaign shared, gave little consideration to the possibility that voters might be angry at large banks, international organizations, and media and financial elites for reasons other than their basest prejudices. This was the axis on which Bannon’s nationalist politics hinged: the belief that, as Marine Le Pen put it, “the dividing line is [no longer] between left and right but globalists and patriots.” Even as he lashed out at his accusers and threatened to jail Clinton, Trump’s late-campaign speeches put his own stamp on this idea. As he told one rally: “There is no global anthem, no global currency, no certificate of global citizenship. From now on, it’s going to be ‘America first.’” Anyone steeped in Guénon’s Traditionalism would recognize the terrifying specter Trump conjured of marauding immigrants, Muslim terrorists, and the collapse of national sovereignty and identity as the descent of a Dark Age—the Kali Yuga. For the millions who were not familiar with it, Trump’s apocalyptic speeches came across as a particularly forceful expression of his conviction that he understood their deep dissatisfaction with the political status quo and could bring about a rapid renewal. Whether it was a result of Trump’s apocalyptic turn, disgust at the Clintons, or simply accuser fatigue—it was likely a combination of all three—the pattern of slippage in the wake of negative news was less pronounced in Trump’s internal surveys in mid-October. Overall, he still trailed. But the data were noisy. In some states (Indiana, New Hampshire, Arizona) his support eroded, but in others (Florida, Ohio, Michigan) it actually improved. When Trump held his own at the third and final debate on October 19, the numbers inched up further. The movement was clear enough that Nate Silver and other statistical mavens began to take note of it. “Is the Presidential Race Tightening?” he asked in the title of an October 26 article. Citing Trump’s rising favorability numbers among Republicans and red-state trend lines, he cautiously concluded that probably it was. By November 1, he had no doubt. “Yes, Donald Trump Has a Path to Victory” read the headline for his column that day, in which he

We will not fully understand our problems in human relationships until we see them as the expression of the active rebellion and independency which has afflicted human nature. A vast arsenal of weapons against human fellowship grows out of this route. Fear, anger, jealousy, envy, bitterness, revenge, flattery, accusation, and many other injurious conditions develop from the sickness of a human nature estranged from God and trying unsuccessfully to defend its own “god-status” against all comers.

One way to give labor more power is to make it easier to organize workers by passing labor law reform bills—the perennial campaign promises of Democratic candidates that go perennially unfulfilled. Another is to direct large-scale government investments into key national sectors—clean energy, manufacturing, education, and caregiving—to create jobs, stimulate innovation, and raise the pay and status of workers. And a third is to form new institutions for worker power that are better suited to a postindustrial economy, as Michael Lind argues in The New Class War: labor representation on corporate boards, collective bargaining by sector rather than company, and wage boards that set minimum terms for low-wage industries like fast food.

For modern western economies, a rapid expansion of consumer options is the normal experience. What used to be remarkable or a sign of middle-class status is very rapidly trivialized. Standards are never settled. Everything is always in flux, a condition that philosopher Zygmunt Bauman calls “liquid modernity.”32 Rather than a solid sense of what the good life looks like, we are left with ever-shifting values as our choices multiply. The basic principle that Durkheim discovered was that at a certain point, increasing choice actually decreases satisfaction, sometimes precipitously: “Unlimited desires are insatiable by definition and insatiability is rightly considered a sign of morbidity. Being unlimited, they constantly and infinitely surpass the means at their command; they cannot be quenched. Inextinguishable thirst is constantly renewed torture.

the nature of time and of gravity and whether time essentially ceases in a space free of gravity. If nothing pulls, if nothing moves or degrades or changes shape or form, of course there is no time. Just an everlasting stillness. We talked, too, about whether one’s joy in being alive can be made more potent the more we grasp the smallness of our time on Earth and the insignificance of our status as individuals. We

Those finding connection beyond their church and denominational borders often are able to return to their own communities with a renewed vision for what’s possible for the future, that the decline of existing churches or networks need not be inevitable. At the same time, genuine revival has always come through and after a time of intense disorientation and even what seems to be a tearing-down of the status quo.

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With low unit costs and the implicit assumption that cloud seeding could do no harm, and at the worst would be ineffective, the industry grew almost overnight. The commercial operations were paralleled by programs in the Bureau of Reclamation (which was to become a major supporter of weather modification studies), the Weather Bureau, the Department of Defense, and others. Almost immediately cloud-seeding programs sprang up in Australia, France, Israel, and South Africa. There also was a renewed interest in hail suppression in Alpine countries where such programs were already under way. By 1951 weather modification programs were active in about 30 countries

Viewing Adam and Eve as priestly representatives in sacred space who brought the alienation of humanity from God’s presence may lead us to frame differently our questions about our current status in the present. This will be explored in the next chapter. At the same time, it changes nothing about the need we have for salvation and the importance of the work of Christ on our behalf. Perhaps, however, it will help us to remind ourselves that salvation is more importantly about what we are saved to (renewed access to the presence of God and relationship with him) than what we are saved from. This point is significant because too many Christians find it too easy to think only that they are saved, forgiven and on their way to heaven instead of taking seriously the idea that we are to be in deepening relationship with God day by day here and now.

What are the benefits of a Consolidation Loan? Direct Consolidation Loans allow borrowers to combine one or more of their Federal education loans into a new loan that offers several advantages. One Lender and One Monthly Payment With only one lender and one monthly bill, it is easier than ever for borrowers to manage their debt. Borrowers have only one lender, the U.S. Department of Education, for all loans included in a Direct Consolidation Loan. Flexible Repayment Options Borrowers can choose from multiple plans to repay their Direct Consolidation Loan, including an Income Contingent Repayment Plan. These plans are designed to be flexible to meet the different and changing needs of borrowers. With a Direct Consolidation Loan, borrowers can switch repayment plans at anytime. No Minimum or Maximum Loan Amounts There is no minimum amount required to qualify for a Direct Consolidation Loan! Varied Deferment Options Borrowers with Direct Consolidation Loans may qualify for renewed deferment benefits. If borrowers have exhausted the deferment options on their current Federal education loans, a Direct Consolidation Loan may renew many of those deferment options. In addition, borrowers may be eligible for additional deferment options if they have an outstanding balance on a FFEL Program loan made before July 1, 1993, when they obtain their first Direct Loan. Reduced Monthly Payments A Direct Consolidation Loan may ease the strain on a borrower’s budget by lowering the borrower’s overall monthly payment. The minimum monthly payment on a Direct Consolidation Loan may be lower than the combined payments charged on a borrower’s Federal education loans. Retention of Subsidy Benefits There are two (2) possible portions to a Direct Consolidation Loan: Subsidized and Unsubsidized. Borrowers retain their subsidy benefits on loans that are consolidated into the subsidized portion of a Direct Consolidation Loan. Temporary In-School Consolidation Authority During a one (1) year period, borrowers who meet certain requirements may consolidate loans that are in an in-school status into a Direct Consolidation Loan. Direct Consolidation Loans may be made under this temporary provision to borrowers whose consolidation applications are received on or after July 1, 2010 and before July 1, 2011. Borrowers will lose the grace period on a FFEL Subsidized/Unsubsidized Stafford Loan or Direct Subsidized/Unsubsidized Loan by consolidating the loan while it is in an in-school status. Similarly, PLUS borrowers who consolidate a Federal PLUS Loan or Direct PLUS Loan that was first disbursed on or after July 1, 2008 will lose the six (6) month post-enrollment deferment period. Parent PLUS borrowers who consolidate a Federal PLUS Loan or Direct PLUS Loan that was first disbursed on or after July 1, 2008 will lose eligibility to defer repayment while the student for whom the loan was obtained is in school. Click here for information on the eligibility requirements for this temporary provision. For more Questions you can contact The Student Loan Help Center.

Many factors concerning the prospects for peace between Israel and the Palestinians depend on the Palestinian people, such as whether an alternative to Hamas will develop in the Gaza Strip or if the Palestinian Authority will evolve in a way that produces not only a renewed desire to negotiate final status, but also the ability to enforce an agreement.

Organizing is usually about change, but organization requires continuity. Organizing a campaign requires urgency, focus, capacity building, and adaptation. It moves from a status quo condition to a future and different condition. Organization requires predictability, stability, and coherence.

also perpetuated by the United Nations’ annual renewal of their status as refugees. The Jews from Muslim lands, despite having been legally recognised as refugees historically, were not perceived as refugees in recent decades, having been integrated into society in Israel and other countries. Eli Timan, an Iraqi Jew living and working in London, commented: ‘The difference is that we got on with our life, worked hard and progressed so that today there is not a single Jewish refugee from Arab lands.’16 It had been the goal of the Jewish refugees to become citizens, and in this they had succeeded.

The elites at the top of the wealth-power pyramid are incapable of separating their own interests from those of the state: whatever diminishes my wealth cannot possibly be good for the status quo, as my interests and the interests of the state are one. This self-serving unity breaks down in crises that reveal the widening gap between the common interest and the interests of the elite.

Like the marriage covenant God’s covenant with us cannot be reduced to an agreement or a contract. The covenant is certainly not a deal or an agreement. It is not solely about law and legal status. It is not simply a promise. And it is much more than friendship. These words may express something of the meaning of a covenant but they fail to embrace its fullness. There is no simple definition of a covenant.

as we discover that our children contribute to our growth in ways that are perhaps more profound than we can ever contribute to theirs. Although a child appears in a “lesser than” form, susceptible to the whims and dictates of a more powerful parent, it’s precisely the child’s seemingly less-powerful status that has the potential to call forth the greatest transformation in a parent. Viewing parenthood as a process of spiritual metamorphosis allows us to create the psychic space to invite the lessons of this journey in. As a parent, to the degree you are able to recognize that your children are in your life to foster a renewed sense of who you are, you will discover their potential to lead you to the discovery of your own true being.

Status quo and mediocrity are not your friends, nor are they mine.

Although it was never conceptualized by a Czech movement, paradoxically enough, Czech 'organic work' in economic, social, and cultural modernization advanced strikingly during these decades. The Czech lands, politically and administratively subordinated provinces of Austria without any kind of cultural or political autonomy, flourished economically and culturally. The Czech provinces achieved by far the highest level of economic advancement in Central and Eastern Europe. Rapid and successful industrialization, social modernization, and the highest literacy rate in the region made the Czech lands more similar to the West than any other part of it. In other words, Bohemia and Moravia profited a great deal from being a hereditary province of the Habsburg empire and as a consequence enjoyed an equal status with Austria proper. Rapid economic progress certainly contributed to the further failure of Czech national demands during the 1860s and 1870s. The boycott of the imperial Diet and Reichsrat in 1867 in favor of the reestablishment of the statni pravo, or a Rechtsstaat, that is, equal legal-political status with Hungary, was again rejected. The Bohemian Declaration of August 1868 that renewed this demand generated mass rallies of support around the country. The imperial cabinet of Count Karl Hohenwart was ready to accept the concept of a 'trialist' reorganization of the empire and granted cultural autonomy to the Czech people, although not equal status with Hungary, in the fall of 1871. Emperor Franz Josef, a hard-nosed defender of Austro-Hungarian 'dualism,' rejected the 'trialist' Austro-Hungarian-Slav concept, however, and dismissed the Hohenwart cabinet. The Bohemian and Moravian representatives in the imperial Diet renewed their boycott of it. As before, such passive resistance was ineffective. It did not shake the empire, and the prosperous Czech provinces were not ready for violence. The Moravian Czechs gave up the boycott in 1873, and a split in the Czech national movement in September 1874 led to the reentry of the 'Young Czechs,' a newly organized National Liberal party, into parliament. In the fall of 1878, even the 'Old Czech' National party joined. The peaceful Czech national movement lost momentum and dried up for several decades. 'Organic work' nevertheless became more vigorous and successful than ever.

Here’s a culture war strategy conservative Christians should get behind: have more children and disciple them like crazy. Strongly consider having more children than you think you can handle. You don’t have to be a fertility maximalist to recognize that children are always lauded as a blessing in the Bible… [I]n the not-too-distant future, the only couples replacing themselves in America will be religious couples. Although there are many good reasons to have a baby, at the end of the day, as Jonathan Last maintains, “there’s only one good reason to go through the trouble a second time: Because you believe, in some sense, that God wants you to.” The basic reason countries stop having children is because they’ve come to see offspring as a liability rather than a source of hope. As Christians, we know better. Do you want to rebel against the status quo? Do you want people to ask you for a reason for the hope that is in you (1 Peter 3:15)? Tote your brood of children through Target. There is almost nothing more counter-cultural than having more children. And once we have those children, there is almost nothing more important than catechizing them in the faith, developing their moral framework, and preparing them to be deeply compassionate lovers of God and lovers of people and relentlessly biblical lovers of truth... I understand that many couples will be unable to have all the children they want to have. We have to allow for God to work in mysterious ways that we would not have planned. And yet, in so far as we are able, let us welcome new life... Presidents and Supreme Court justices will come and go. A child’s soul will last forever. The future belongs to the fecund. It’s time for happy warriors who seek to “renew the city” and “win the culture war” by investing in their local church, focusing on the family, and bringing the kingdom to bear on the world, one baby at a time.

The first step in breaking organizational culture inertia is simplification. This helps to eliminate the complex routines, processes, and hidden bargains among units that mask waste and inefficiency. Strip out excess layers of administration and halt nonessential operations—sell them off, close them down, spin them off, or outsource the services. Coordinating committees and a myriad of complex initiatives need to be disbanded. The simpler structure will begin to illuminate obsolete units, inefficiency, and simple bad behavior that was hidden from sight by complex overlays of administration and self-interest. After the first round of simplification, it may be necessary to fragment the operating units. This will be the case when units do not need to work in close coordination—when they are basically separable. Such fragmentation breaks political coalitions, cuts the comfort of cross-subsidies, and exposes a larger number of smaller units to leadership’s scrutiny of their operations and performance. After this round of fragmentation, and more simplification, it is necessary to perform a triage. Some units will be closed, some will be repaired, and some will form the nuclei of a new structure. The triage must be based on both performance and culture—you cannot afford to have a high-performing unit with a terrible culture infect the others. The “repair” third of the triaged units must then be put through individual transformation and renewal maneuvers. Changing a unit’s culture means changing its members’ work norms and work-related values. These norms are established, held, and enforced daily by small social groups that take their cue from the group’s high-status member—the alpha. In general, to change the group’s norms, the alpha member must be replaced by someone who expresses different norms and values. All this is speeded along if a challenging goal is set. The purpose of the challenge is not performance per se, but building new work habits and routines within the unit. Once the bulk of operating units are working well, it may then be time to install a new overlay of coordinating mechanisms, reversing some of the fragmentation that was used to break inertia.

Unlike wellness or witchcraft, social justice culture has it all. It’s capable of taking American intuitionalism and giving it a clear shape, a clear theology. It provides a compelling nontheistic vision of why the world is the way it is, locating original sin in the structures of society itself and liberation in self-examination and solidarity. It provides a clear-cut enemy: Donald Trump, and the scores of straight white men like him who have benefited from a corrupted status quo. It provides a sense of purpose: the call to self-love (for the marginalized) and to self-denial (for the unduly privileged). It provides a framework for legitimizing emotion, rather than oppressive rationality, as the source of moral knowledge; the discourse of lived experience and embodied identity reaffirm the importance of subjectivity. In the absence of transcendent notions of the soul, or of a universal, knowable truth, or of an objective foundation of being, social justice provides a coherent framework about why and how our personal experiences are authoritative. And it has succeeded in galvanizing a moral community—a church—through its ideology and its rituals of purgation and renewal. If social justice is indeed America’s new civil religion—or, at least, one of them—it comes by that claim fairly. In

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[Dial.833.742.9500] How fix QuickBooks tax table is not updating after updates? QuickBooks Tax Table Not Updating: A Comprehensive Guide QuickBooks is one of the most widely used accounting software solutions for small and medium-sized businesses. It simplifies financial management, including payroll, invoicing, and tax calculations. However, like any software, QuickBooks can encounter issues, one of which is the tax table not updating. This problem can lead to incorrect tax calculations, which can be a significant concern for businesses. In this guide, we’ll explore why the QuickBooks tax table may not update, how to resolve the issue, and answer some frequently asked questions. What is a QuickBooks Tax Table? A tax table is a file that contains the latest tax rates and regulations used by QuickBooks to calculate payroll taxes. The software relies on this table to ensure accurate deductions for federal, state, and local taxes. Intuit, the company behind QuickBooks, regularly updates the tax table to reflect changes in tax laws. Businesses using QuickBooks payroll services must update their tax tables to remain compliant with tax regulations. Why is the QuickBooks Tax Table Not Updating? There are several reasons why the QuickBooks tax table may fail to update. Below are some of the most common causes: Expired Payroll Subscription QuickBooks payroll services require an active subscription. If your subscription has expired, the software will not be able to download the latest tax table updates. Internet Connectivity Issues QuickBooks requires a stable internet connection to download updates. If your internet connection is weak or unstable, the tax table update may fail. Outdated QuickBooks Version Using an outdated version of QuickBooks can prevent the software from receiving updates, including tax table updates. Firewall or Security Software Blocking Updates Sometimes, firewall or antivirus software may block QuickBooks from accessing the internet, preventing the tax table from updating. Corrupted QuickBooks Installation If your QuickBooks installation is corrupted, it may not function properly, including the ability to update the tax table. Server Issues on Intuit’s End Occasionally, Intuit’s servers may experience downtime or technical issues, preventing users from downloading updates. How to Fix the QuickBooks Tax Table Not Updating Issue Here are step-by-step solutions to resolve the tax table update issue: 1. Verify Your Payroll Subscription Open QuickBooks and go to the Employees menu. Select My Payroll Service and then Activate/Update Payroll. Check if your payroll subscription is active. If it has expired, renew it to enable tax table updates. 2. Check Your Internet Connection Ensure your internet connection is stable. Try accessing other websites or services to confirm your connection is working properly. 3. Update QuickBooks to the Latest Version Go to the Help menu and select Update QuickBooks Desktop. Click on Update Now and follow the prompts to install the latest version. 4. Temporarily Disable Firewall or Antivirus Software Disable your firewall or antivirus software temporarily. Attempt to update the tax table again. If the update succeeds, add QuickBooks to your firewall or antivirus exception list. 5. Manually Update the Tax Table Go to the Employees menu and select Get Payroll Updates. If the automatic update fails, you can manually download the tax table from the Intuit website and install it. 6. Repair QuickBooks Installation Close QuickBooks and open the Control Panel on your computer. Go to Programs and Features, locate QuickBooks, and select Repair. Follow the on-screen instructions to repair the installation. 7. Check Intuit’s Server Status Visit Intuit’s status page or contact their support team to check if there are any server issues.

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