Resort View Quotes

Yet if women are so flighty, fickle, changeable, susceptible, and inconstant (as some clerks would have us believe), why is it that their suitors have to resort to such trickery to have their way with them? And why don't women quickly succumb to them, without the need for all this skill and ingenuity in conquering them? For there is no need to go to war for a castle that is already captured. (...) Therefore, since it is necessary to call on such skill, ingenuity, and effort in order to seduce a woman, whether of high or humble birth, the logical conclusion to draw is that women are by no means as fickle as some men claim, or as easily influenced in their behaviour. And if anyone tells me that books are full of women like these, it is this very reply, frequently given, which causes me to complain. My response is that women did not write these books nor include the material which attacks them and their morals. Those who plead their cause in the absence of an opponent can invent to their heart's content, can pontificate without taking into account the opposite point of view and keep the best arguments for themselves, for aggressors are always quick to attack those who have no means of defence. But if women had written these books, I know full well the subject would have been handled differently. They know that they stand wrongfully accused, and that the cake has not been divided up equally, for the strongest take the lion's share, and the one who does the sharing out keeps the biggest portion for himself.

It’s important to him that his resorting to violence is viewed as a deliberate choice rather than a loss of control on his part.

In my view, he alone wins who does not desire to win, and he who wants to win loses.If someone is desiring and striving to win in life, it means that deep down he is lacking something, that he is suffering from an inferiority complex. Deep down, such a person is aware of the inferiority he is trying to cover through winning. And if, on the other hand, someone is not out to win it means he is already established in his eminence, there is not even a shade of inferiority in him to disprove by resorting to winning.

To be charitable, one may admit that the religious often seem unaware of how insulting their main proposition actually is. Exchange views with a believer even for a short time, and let us make the assumption that this is a mild and decent believer who does not open the bidding by telling you that your unbelief will endanger your soul and condemn you to hell. It will not be long until you are politely asked how you can possibly know right from wrong. Without holy awe, what is to prevent you form resorting to theft, murder, rape, and perjury? It will sometimes be conceded that non-believers have led ethical lives, and it will also be conceded (as it had better be) that many believers have been responsible for terrible crimes. Nonetheless, the working assumption is that we should have no moral compass if we were not somehow in thrall to an unalterable and unchallengeable celestial dictatorship. What a repulsive idea!

The idea that people would be happier if they maintained a constant state of realism is a beautiful sentiment, but Taylor and Brown found just the opposite. They presented a new theory that suggested that well-being came from unrealistic views of reality. They said you reduce the stress of terminal illness or a high-pressure job or unexpected tragedy by resorting to optimism and delusion. Your wildly inaccurate self-evaluations get you through rough times and help motivate you when times are good. Indeed, later research backed up their claims, showing that people who are brutally honest with themselves are not as happy day to day as people with unrealistic assumptions about their abilities. People who take credit for the times when things go their way but who put the blame on others when they stumble or fall are generally happier people.

In his self-serving view of events, Lee believed that he had performed a prodigious feat, rescuing his overmatched army from danger and organizing an orderly retreat. "'The American troops would not stand the British bayonets," he insisted to Washington. "You damned poltroon," Washington rejoined, "you never tried them!" Always reluctant to resort to profanities, the chaste Washington cursed at Lee "till the leaves shook on the tree," recalled General Scott. "Charming! Delightful! Never have I enjoyed such swearing before or since.

THE Gospel of Christ not only differs from all other systems of religion in the superior excellence of the truths it reveals, but also in the directions it gives for the propagation of its doctrines. Other systems seek to advance themselves by invoking the aid of the secular power, and by forcing men, against their convictions, to accept a theory repugnant to their views. They have thus succeeded in thronging their temples with hypocritical worshippers, bound to tlieir altars through fear and slavish dread. These systems, in order to maintain themselves, find it necessary to proscribe and persecute all who differ from them, either in their articles of belief or mode of worship. But the Gospel of Christ, though it is the infallible truth of God, expressly prohibits a resort to any such measures for its advancement. It not only teaches its adherents to utterly abandon the use of carnal weapons for its propagation, but it also charges them not to proscribe those who may differ in their views or mode of worship. This principle is directly expressed in the text and its connection. The teaching of the Saviour has been violated, however, even by his professed followers; and, in the name of the meek and lowly Jesus, men have gone forth with proscription, oppression, and persecution, to advance their own opinions, and crush out that liberty of thought, and those rights of conscience vouchsafed to man by his Maker, and the free exercise of which is alone compatible with his personal accountability.

Like most normal people, Claire viewed phone calls the same way she viewed flavored gin: with suspicion, and as a last resort only.

Anger is an energy. It really bloody is. It’s possibly the most powerful one-liner I’ve ever come up with. When I was writing the Public Image Ltd song ‘Rise’, I didn’t quite realize the emotional impact that it would have on me, or anyone who’s ever heard it since. I wrote it in an almost throwaway fashion, off the top of my head, pretty much when I was about to sing the whole song for the first time, at my then new home in Los Angeles. It’s a tough, spontaneous idea. ‘Rise’ was looking at the context of South Africa under apartheid. I’d be watching these horrendous news reports on CNN, and so lines like ‘They put a hotwire to my head, because of the things I did and said’, are a reference to the torture techniques that the apartheid government was using out there. Insufferable. You’d see these reports on TV and in the papers, and feel that this was a reality that simply couldn’t be changed. So, in the context of ‘Rise’, ‘Anger is an energy’ was an open statement, saying, ‘Don’t view anger negatively, don’t deny it – use it to be creative.’ I combined that with another refrain, ‘May the road rise with you’. When I was growing up, that was a phrase my mum and dad – and half the surrounding neighbourhood, who happened to be Irish also – used to say. ‘May the road rise, and your enemies always be behind you!’ So it’s saying, ‘There’s always hope’, and that you don’t always have to resort to violence to resolve an issue. Anger doesn’t necessarily equate directly to violence. Violence very rarely resolves anything. In South Africa, they eventually found a relatively peaceful way out. Using that supposedly negative energy called anger, it can take just one positive move to change things for the better. When I came to record the song properly, the producer and I were arguing all the time, as we always tend to do, but sometimes the arguing actually helps; it feeds in. When it was released in early 1986, ‘Rise’ then became a total anthem, in a period when the press were saying that I was finished, and there was nowhere left for me to go. Well, there was, and I went there. Anger is an energy. Unstoppable.

with you, the sense i have lost my place in a book or simply lost — misplaced the memory which isn't in the last place where I looked. a thought that the clouds don't move — that it is we who thunder past — there it is! an old vacation, a train ride — sense of immobility. as sky and forest scroll past in relation, we are not moved, pretend to love the view, resort at length to scripted conversation by a poet-turned-screenwriter who didn't want this job, career gone grossly wrong and now drafts action film scripts wholly two- dimensional unless you choose to don the 3d glasses that do not stay on —

Fundamentalism therefore reveals a fissure in society, which is polarized between those who enjoy secular culture and those who regard it with dread. As time passes, the two camps become increasingly unable to understand one another. Fundamentalism thus begins as an internal dispute, with liberalizers or secularists within one’s own culture or nation. In the first instance, for example, Muslim fundamentalists will often oppose their fellow countrymen or fellow Muslims who take a more positive view of modernity, rather than such external foes as the West or Israel. Very often, fundamentalists begin by withdrawing from mainstream culture to create an enclave of pure faith (as, for example, within the ultra-Orthodox Jewish communities in Jerusalem or New York). Thence they will sometimes conduct an offensive which can take many forms, designed to bring the mainstream back to the right path and resacralize the world. All fundamentalists feel that they are fighting for survival, and because their backs are to the wall, they can believe that they have to fight their way out of the impasse. In this frame of mind, on rare occasions, some resort to terrorism. The vast majority, however, do not commit acts of violence, but simply try to revive their faith in a more conventional, lawful way.

Can you guarantee that your child will not snap and attack his classmates?” “Absolutely. He is very much like his father. It’s important to him that his resorting to violence is viewed as a deliberate choice rather than a loss of control on his part.

From a broader money view perspective, however, September 2008 was the moment when the Fed moved from lender of last resort to dealer of last resort, in effect taking the collapsing wholesale money market onto its own balance sheet. But in the heat of the moment, no one noticed.

If an average man’s natural desire were to be a good husband and father, then their work would have been easy. But in early Rome, for example, bachelorhood had to be forbidden by law.[ix] The problem with the view of the social conservative is that it assumes a man’s duty to his wife and children is more natural, and therefore more easily enforced, than it actually is. They often do not see the immense work that had to go into making men good husbands or fathers, nor the great privileges through which men had to be enticed to accept these duties; still less do they see or dare to mention the great work—some would say oppression—that had to be exerted to make women faithful wives and mothers.[x] Social liberals and feminists make the same mistake. They assume the problem is that men desire patriarchy and ownership over the wife and family, that men desire dominion over wife and children. They do not see these are, in part, methods some civilizations resorted to in order to induce men to accept the responsibilities of father and husband. Men deprived of patriarchy have no reason to accept duty or responsibility, nor the loss of freedom that goes with family life.

Xiaoli adds that older police officers tend to view the technology as an annoyance, but since they have to use it, they will resort to a kind of magical thinking about it, convinced that technology can do more than it actually does, or they eschew deeper understanding for lazy, one-click solutions.

To be charitable, one may admit that the religious often seem unaware of how insulting their main proposition actually is. Exchange views with a believer even for a short time, and let us make the assumption that this is a mild and decent believer who does not open the bidding by telling you that your unbelief will endanger your soul and condemn you to hell. It will not be long until you are politely asked how you can possibly know right from wrong. Without holy awe, what is to prevent you from resorting to theft, murder, rape, and perjury? It will sometimes be conceded that non-believers have led ethical lives, and it will also be conceded (as it had better be) that many believers have been responsible for terrible crimes. Nonetheless, the working assumption is that we should have no moral compass if we were not somehow in thrall to an unalterable and unchallengeable celestial dictatorship. What a repulsive idea!

Take terrorism, one example among the methods used in that struggle. We know that leftist tradition condemns terrorism and political assassination. When the colonized uses them, the leftist colonizer becomes unbearably embarrassed. He makes an effort to separate them from the colonized's voluntary action; to make an epiphenomenon out of his struggle. They are spontaneous outbursts of masses too long oppressed, or better yet, acts by unstable, untrustworthy elements which the leader of the movement has difficulty in controlling. Even in Europe, very few people admitted that the oppression of the colonized was so great, the disproportion of forces so overwhelming, that they had reached the point, whether morally correct or not, of using violent means voluntarily. The leftist colonizer tried in vain to explain actions which seemed incomprehensible, shocking and politically absurd. For example, the death of children and persons outside of the struggle, or even of colonized persons who, without being basically opposed, disapproved of some small aspect of the undertaking. At first he was so disconcerted that the best he could do was to deny such actions; for they would fit nowhere in his view of the problem. That it could be the cruelty of oppression which explained the blind fury of the reaction hardly seemed to be an argument to him; he can't approve acts of the colonized which he condemns in the colonizers because these are exactly why he condemns colonization. Then, after having suspected the information to be false, he says, as a last resort, that such deeds are errors, that is, they should not belong to the essence of the movement. He bravely asserts that the leaders certainly disapprove of them. A newspaper-man who always supported the cause of the colonized, weary of waiting for censure which was not forthcoming, finally called on certain leaders to take a public stand against the outrages, Of course, received no reply; he did not have the additional naïveté to insist.

Romance Of A Youngest Daughter" Who will wed the Dowager’s youngest daughter, The Captain? filled with ale? He moored his expected boat to a stake in the water And stumbled on sea-legs into the Hall for mating, Only to be seduced by her lady-in-waiting, Round-bosomed, and not so pale. Or the thrifty burgher in boots and fancy vest With considered views of marriage? By the tidy scullery maid he was impressed Who kept that house from depreciation and dirt, But wife does double duty and takes no hurt, So he rode her home in his carriage. Never the spare young scholar antiquary Who was their next resort; They let him wait in the crypt of the Old Library And found him compromised with a Saxon book, Claiming his truelove Learning kept that nook And promised sweet disport. Desirée (of a mother’s christening) never shall wed Though fairest child of her womb; “We will have revenge,” her injured Ladyship said, “Henceforth the tightest nunnery be thy bed By the topmost stair! When the ill-bred lovers come We’ll say, She is not at home.

Pretty, huh?' I asked. My breath made frosty clouds in the air. 'I guess in some ways, it's not that different from the ski resort's view... but I don't know. I feel different about it today.' 'Life's like that,' he said. 'As we grow and change, sometimes things we've experienced before take on new meaning. It'll happen for the rest of your life.

The political antagonisms of today are not controversies over ultimate questions of philosophy, but opposing answers to the question how a goal that all acknowledge as legitimate can be achieved most quickly and with the least sacrifice. This goal, at which all men aim, is the best possible satisfaction of human wants; it is prosperity and abundance. Of course, this is not all that men aspire to, but it is all that they can expect to attain by resort to external means and by way of social cooperation. The inner blessings—happiness, peace of mind, exaltation—must be sought by each man within himself alone. Liberalism is no religion, no world view, no party of special interests. It is no religion because it demands neither faith nor devotion, because there is nothing mystical about it, and because it has no dogmas. It is no world view because it does not try to explain the cosmos and because it says nothing and does not seek to say anything about the meaning and purpose of human existence. It is no party of special interests because it does not provide or seek to provide any special advantage whatsoever to any individual or any group. It is something entirely different. It is an ideology, a doctrine of the mutual relationship among the members of society and, at the same time, the application of this doctrine to the conduct of men in actual society. It promises nothing that exceeds what can be accomplished in society and through society. It seeks to give men only one thing, the peaceful, undisturbed development of material well-being for all, in order thereby to shield them from the external causes of pain and suffering as far as it lies within the power of social institutions to do so at all. To diminish suffering, to increase happiness: that is its aim. No sect and no political party has believed that it could afford to forgo advancing its cause by appealing to men's senses. Rhetorical bombast, music and song resound, banners wave, flowers and colors serve as symbols, and the leaders seek to attach their followers to their own person. Liberalism has nothing to do with all this. It has no party flower and no party color, no party song and no party idols, no symbols and no slogans. It has the substance and the arguments. These must lead it to victory.

A few Muslims dissent on this view, and the Ahmadi jamaat is among them. These Muslims argue that if any part of the Quran could be canceled, then it would not be the eternal word of God. They resort instead to harmonization of apparently abrogated verses, like the tenuous interpretation above. The difficulty for this view, though, is that the hadith are full of accounts of abrogation.

There is an old debate," Erdos liked to say, "about whether you create mathematics or just discover it. In other words, are the truths already there, even if we don't yet know them?" Erdos had a clear answer to this question: Mathematical truths are there among the list of absolute truths, and we just rediscover them. Random graph theory, so elegant and simple, seemed to him to belong to the eternal truths. Yet today we know that random networks played little role in assembling our universe. Instead, nature resorted to a few fundamental laws, which will be revealed in the coming chapters. Erdos himself created mathematical truths and an alternative view of our world by developing random graph theory. Not privy to nature's laws in creating the brain and society, Erdos hazarded his best guess in assuming that God enjoys playing dice. His friend Albert Einstein, at Princeton, was convinced of the opposite: "God does not play dice with the universe.

And science itself, our science—indeed, what is the significance of all science, viewed as a symptom of life? For what—worse yet, whence—all science? How now? Is the resolve to be so scientific about everything perhaps a kind of fear of, an escape from, pessimism? A subtle last resort against—truth? And, morally speaking, a sort of cowardice and falseness? Amorally speaking, a ruse? O Socrates, Socrates, was that perhaps your secret? O enigmatic ironist, was that perhaps your—irony?

Students didn't much like those who verbally or physically beat the crap out of them. But when researchers began measuring aggression alongside perceived popularity, they found an undeniably strong link. Recent studies conclude that aggressive behaviors are now often associated with high social status. Psychologists no longer view aggression as a last-resort tactic of social misfits. Now they see aggression as a means toward social success. (This does not, however, mean it is admired.)

Here at Hajj, I was experiencing a taste of the same poison. While the women in my tent weren't nearly as wealthy or polished as the bewitching woman at al-Multaqa, they subscribed to the same view, deciding (based on skin color and ethnicity) that I surely must be a handmaid or at best nanny to a poor Saudi family who couldn't afford the much better Filipina maids, having instead to resort to Pakistani or worse, Bengali help. In fact I did remember one Saudi woman in the tent asking me if I was Bengali.

Individuals tend to be docile, said the guide, and may usually be approached without fear. But when humans form groups their behavior changes and becomes more problematic. They are more likely to subscribe to a generally held view than to seek their own. Elsewhere: There seems to be a direct correlation between the size of a group and its inclination to consent or resort to violence or other questionable behavior, and/or the predilection of individuals to acquiesce when leaders suggest violent or simplistic solutions to perceived problems.

All men know that by sheer weight of physical force, the mass of men must in the last resort become the arbiters of human action. But reason, skill, wealth, machines and power may for long periods enable the few to control the many. But to what end? The current theory of democracy is that dictatorship is a stopgap pending the work of universal education, equitable income, and strong character. But always the temptation is to use the stopgap for narrower ends, because intelligence, thrift and goodness seem so impossibly distant for most men. We rule by junta; we turn Fascist, because we do not believe in men; yet the basis of fact in this disbelief is incredibly narrow. We know perfectly well that most human beings have never had a decent human chance to be full men. Most of us may be convinced that even with opportunity the number of utter human failures would be vast; and yet remember that this assumption kept the ancestors of present white America long in slavery and degradation. It is then one's moral duty to see that every human being, to the extent of his capacity, escapes ignorance, poverty and crime. With this high ideal held unswervingly in view, monarchy, oligarchy, dictatorships may rule; but the end will be the rule of All, if mayhap All or Most qualify. The only unforgivable sin is dictatorship for the benefit of Fools, Voluptuaries, gilded Satraps, Prostitutes and Idiots. The rule of the famished, unlettered, stinking mob is better than this and the only inevitable, logical and justifiable return. To escape from ultimate democracy is as impossible as it is for ignorant poverty and crime to rule forever.

That's one reason why a civil war is worse than any other sort. When two parties in a given country resort to arms to settle political differences, every man is a potential enemy to every other man, and the distinction between legalized killing and murder is not clearly drawn in the minds of average men, who are incapable of sustained thought. Death is held to be a fitting reward for those who dare hold contrary views, and a nation involved in a civil war is a breeding ground for children reared to look with tolerance on next to nothing but violence.

After the summit at Beachy Head, there comes a broad, parklike expanse of land with a selection of paths plunging downhill to the old resort town of Eastbourne. The views over the town’s sweeping seafront with its golden beach and scallops of advancing waves are very fine, too, though marred by a single high-rise apartment house called South Cliff Tower, which stands distractingly in the foreground. It’s a charmless building that should never have been allowed, but there you are. The world is full of shitty things that should never have happened. Look at Sean Hannity.

To make way for more resorts with spectacular views, developers destroy native habitats and ignore local concerns. Preservationists decry the growing propensity to bulldoze old hotels and buildings in favor of constructing new resorts, water holes and entertainment spots that look identical whether in Singapore, Dubai or Johannesburg; a world where diversity is replaced with homogeneity. Another catastrophe for countries betting on tourism has come from wealthy vacationers who fall in love with a country and buy so many second houses that locals can no longer afford to live in their own towns and villages. Among the more thoughtful questions is how mass tourism has changed cultures. African children told anthropologists that they want to grow up to be tourists so they could spend the day doing nothing but eating. The tourists who do not speak the local language and rely on guides to tell them what they are seeing and what to think marvel at countries like China with its new wealth and appearance of democracy. Environmentalists wonder how long the globe can continue to support 1 billion people racing around the world for a long weekend on a beach or a ten-day tour of an African game park.

We often fail to consider accurate information that could potentially provide insight into another person's point of view (such as his or her facial expressions) but happily consider inaccurate information (such s broad stereotypes or gossip). For example, when evaluating preferences of people we perceive as similar to us, we tend to use ourselves as reference points. But when we perceive others as less similar, we are more likely to resort to stereotypes to assess their preferences. Once we consider how this dynamic might play out in gift-giving scenarios, it becomes clear why Grandpa ended up with twenty-three pairs of woolen socks for Christmas but without the Kindle he'd been hinting at since Thanksgiving.

The great create an atmosphere which reacts badly upon the small. This atmosphere is easily and quickly felt. Walk among the magnificent residences, the splendid equipages, the gilded shops, restaurants, resorts of all kinds; scent the flowers, the silks, the wines; drink of the laughter springing from the soul of luxurious content, of the glances which gleam like light from defiant spears; feel the quality of the smiles which cut like glistening swords and of strides born of place, and you shall know of what is the atmosphere of the high and mighty. Little use to argue that of such is not the kingdom of greatness, but so long as the world is attracted by this and the human heart views this as the one desirable realm which it must attain, so long, to that heart, will this remain the realm of greatness. So long, also, will the atmosphere of this realm work its desperate results in the soul of man. It

I would advise those who think that self-help is the answer to familiarize themselves with the long history of such efforts in the Negro community, and to consider why so many foundered on the shoals of ghetto life. It goes without saying that any effort to combat demoralization and apathy is desirable, but we must understand that demoralization in the Negro community is largely a common-sense response to an objective reality. Negro youths have no need of statistics to perceive, fairly accurately, what their odds are in American society. Indeed, from the point of view of motivation, some of the healthiest Negro youngsters I know are juvenile delinquents. Vigorously pursuing the American dream of material acquisition and status, yet finding the conventional means of attaining it blocked off, they do not yield to defeatism but resort to illegal (and often ingenious) methods.... If Negroes are to be persuaded that the conventional path (school, work, etc.) is superior, we had better provide evidence which is now sorely lacking.

Obama’s claims about teachers and CEOs gets to a broader puzzle about how a capitalist society assigns rewards. At first glance, it seems that there is no relationship between merit and reward. Athletes and entertainers, who provide services much less indispensable than teachers and doctors, earn vastly more than either of those two professions. Earlier I mentioned the example of the parking lot guy who parks all the cars and makes money for the resort, yet he gets a pittance of that money. From his point of view, there is no relationship between work and reward. He does the work, and “they” get the profits. This is pretty much how workers feel in a variety of occupations. They are the “makers” and their bosses are the “takers.” In a truly fair and merit-based society, they should get more and the bosses should get less. These arguments are, whether their proponents recognize it or not, anchored in Karl Marx’s notion of “surplus value.” Marx is largely discredited today, because Communism proved a failure, and Marx’s prophecies proved dead wrong.

To our amazement Jimmy received a letter, dated August 20, 1963, from Bertrand Russell, the world-famous philosopher and peace activist, saying “I have recently finished your remarkable book The American Resolution” and “have been greatly impressed with its power and insight.” The letter goes on to ask for Jimmy’s views on whether American whites “will understand the negro [sic] revolt because “the survival of mankind may well follow or fail to follow from political and social behavior of Americans in the next decades.” On September 5 Jimmy wrote back a lengthy reply saying among other things that “so far, with the exception of the students, there has been no social force in the white population which the Negroes can respect and a handful of liberals joining in a demonstration doesn’t change this one bit.” Russell replied on September 18 with more questions that Jimmy answered in an even longer letter dated December 22. Meanwhile, Russell had sent a telegram to the November 21 Town Hall meeting in New York City at which Jimmy was scheduled to speak, warning Negroes not to resort to violence. In response Jimmy said at the meeting that “I too would like to hope that the issues of our revolt might be resolved by peaceful means,” but “the issues and grievances were too deeply imbedded in the American system and the American peoples so that the very things Russell warned against might just have to take place if the Negroes in the U.S.A. are ever to walk the streets as free men.” In his December 22 letter Jimmy repeats what he said at the meeting and then patiently explains to Russell that what has historically been considered democracy in the United States has actually been fascism for millions of Negroes. The letter concludes: I believe that it is your responsibility as I believe that it is my responsibility to recognize and record this, so that in the future words do not confuse the struggle but help to clarify it. This is what I think philosophers should make clear. Because even though Negroes in the United States still think they are struggling for democracy, in fact democracy is what they are struggling against. This exchange between Jimmy and Russell has to be seen to be believed. In a way it epitomizes the 1960s—Jimmy Boggs, the Alabama-born autoworker, explaining the responsibility of philosophers to The Earl Russell, O.M., F.R.S., in his time probably the West’s best-known philosopher. Within the next few years The American Revolution was translated and published in French, Italian, Japanese, Spanish, Catalan, and Portuguese. To this day it remains a page-turner for grassroots activists because it is so personal and yet political, so down to earth and yet visionary.

TWO WEEKS after Oppenheimer wrote his June 16 memo summarizing the views of the science panel, Edward Teller came to him with a copy of a petition that was circulating throughout the Manhattan Project’s facilities. Drafted by Leo Szilard, the petition urged President Truman not to use atomic weapons on Japan without a public statement of the terms of surrender: “. . . the United States shall not resort to the use of atomic bombs in this war unless the terms which will be imposed upon Japan have been made public in detail and Japan knowing these terms has refused to surrender. . . .” Over the next few weeks, Szilard’s petition garnered the signatures of 155 Manhattan Project scientists. A counter-petition mustered only two signatures. In a separate July 12, 1945, Army poll of 150 scientists in the project, seventy-two percent favored a demonstration of the bomb’s power as against its military use without prior warning. Even so, Oppenheimer expressed real anger when Teller showed him Szilard’s petition. According to Teller, Oppie began disparaging Szilard and his cohorts: “What do they know about Japanese psychology? How can they judge the way to end the war?” These were judgments better left in the hands of men like Stimson and General Marshall. “Our conversation was brief,” Teller wrote in his memoirs. “His talking so harshly about my close friends and his impatience and vehemence greatly distressed me. But I readily accepted his decision. . . .

As soon as we study animals — not in laboratories and museums only, but in the forest and the prairie, in the steppe and the mountains — we at once perceive that though there is an immense amount of warfare and extermination going on amidst various species, and especially amidst various classes of animals, there is, at the same time, as much, or perhaps even more, of mutual support, mutual aid, and mutual defence amidst animals belonging to the same species or, at least, to the same society. Sociability is as much a law of nature as mutual struggle. Of course it would be extremely difficult to estimate, however roughly, the relative numerical importance of both these series of facts. But if we resort to an indirect test, and ask Nature: “Who are the fittest: those who are continually at war with each other, or those who support one another?” we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development of intelligence and bodily organization. If the numberless facts which can be brought forward to support this view are taken into account, we may safely say that mutual aid is as much a law of animal life as mutual struggle, but that, as a factor of evolution, it most probably has a far greater importance, inasmuch as it favours the development of such habits and characters as insure the maintenance and further development of the species, together with the greatest amount of welfare and enjoyment of life for the individual, with the least waste of energy.

It must be clear to those who look below the surface of things that far-reaching changes in our fundamental ideas and attitudes are setting in, and that the world of to-morrow will be a very different one from that which carried us into the abyss in 1914. In this connection a grave duty arises also for our science and philosophy. The higher thought of our day should not exhaust itself in fine-spun technicalities of speculation or research, but should regard itself as dedicated to service and should make its distinctive contribution towards the upbuilding of a new constructive world-view. We are passing through one of the great transition epochs of history; we are threatened with reaction on the one hand and with disintegration on the other. The old beacon lights are growing dimmer, and the torch of new ideas has to be kindled for our guidance. The word is largely with our intellectual leaders. In the last resort a civilisation vi PREFACE TO SECOND EDITION depends on its general ideas; it is nothing but a spiritual structure of the dominant ideas expressing themselves in institutions and the subtle atmosphere of culture. If the soul of our civilisation is to be saved we shall have to find new and fuller expression for the great saving unities—the unity of reality in all its range, the unity of life in all its forms, the unity of ideas throughout human civilisation, and the unity of man's spirit with the mystery of the Cosmos in religious faith and aspiration. Holism is in its own way a groping towards the new light and to new points of view. And I cannot help feeling that if the full extent of its implications is realised, both science and philosophy

Violent Storm" Those who have chosen to pass the night Entertaining friends And intimate ideas in the bright, Commodious rooms of dreams Will not feel the slightest tremor Or be wakened by what seems Only a quirk in the dry run Of conventional weather. For them, The long night sweeping over these trees And houses will have been no more than one In a series whose end Only the nervous or morbid consider. But for us, the wide-awake, who tend To believe the worst is always waiting Around the next corner or hiding in the dry, Unsteady branch of a sick tree, debating Whether or not to fell the passerby, It has a sinister air. How we wish we were sunning ourselves In a world of familiar views And fixed conditions, confined By what we know, and able to refuse Entry to the unaccounted for. For now, Deeper and darker than ever, the night unveils Its dubious plans, and the rain Beats down in gales Against the roof. We sit behind Closed windows, bolted doors, Unsure and ill at ease While the loose, untidy wind, Making an almost human sound, pours Through the open chambers of the trees. We cannot take ourselves or what belongs To us for granted. No longer the exclusive, Last resorts in which we could unwind, Lounging in easy chairs, Recalling the various wrongs We had been done or spared, our rooms Seem suddenly mixed up in our affairs. We do not feel protected By the walls, nor can we hide Before the duplicating presence Of their mirrors, pretending we are the ones who stare From the other side, collected In the glassy air. A cold we never knew invades our bones. We shake as though the storm were going to hurl us down Against the flat stones Of our lives. All other nights Seem pale compared to this, and the brilliant rise Of morning after morning seems unthinkable. Already now the lights That shared our wakefulness are dimming And the dark brushes against our eyes.

The textbooks of history prepared for the public schools are marked by a rather naive parochialism and chauvinism. There is no need to dwell on such futilities. But it must be admitted that even for the most conscientious historian abstention from judgments of value may offer certain difficulties. As a man and as a citizen the historian takes sides in many feuds and controversies of his age. It is not easy to combine scientific aloofness in historical studies with partisanship in mundane interests. But that can and has been achieved by outstanding historians. The historian's world view may color his work. His representation of events may be interlarded with remarks that betray his feelings and wishes and divulge his party affiliation. However, the postulate of scientific history's abstention from value judgments is not infringed by occasional remarks expressing the preferences of the historian if the general purport of the study is not affected. If the writer, speaking of an inept commander of the forces of his own nation or party, says "unfortunately" the general was not equal to his task, he has not failed in his duty as a historian. The historian is free to lament the destruction of the masterpieces of Greek art provided his regret does not influence his report of the events that brought about this destruction. The problem of Wertfreíheit must also be clearly distinguished from that of the choice of theories resorted to for the interpretation of facts. In dealing with the data available, the historian needs ali the knowledge provided by the other disciplines, by logic, mathematics, praxeology, and the natural sciences. If what these disciplines teach is insufficient or if the historian chooses an erroneous theory out of several conflicting theories held by the specialists, his effort is misled and his performance is abortive. It may be that he chose an untenable theory because he was biased and this theory best suited his party spirit. But the acceptance of a faulty doctrine may often be merely the outcome of ignorance or of the fact that it enjoys greater popularity than more correct doctrines. The main source of dissent among historians is divergence in regard to the teachings of ali the other branches of knowledge upon which they base their presentation. To a historian of earlier days who believed in witchcraft, magic, and the devil's interference with human affairs, things hàd a different aspect than they have for an agnostic historian. The neomercantilist doctrines of the balance of payments and of the dollar shortage give an image of presentday world conditions very different from that provided by an examination of the situation from the point of view of modern subjectivist economics.

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In the second place, however, history is made in such a way that the final result always arises from conflicts between many individual wills, of which each in turn has been made what it is by a host of particular conditions of life. Thus there are innumerable intersecting forces, an infinite series of parallelograms of forces which give rise to one resultant — the historical event. This may again itself be viewed as the product of a power which works as a whole unconsciously and without volition. For what each individual wills is obstructed by everyone else, and what emerges is something that no one willed. Thus history has proceeded hitherto in the manner of a natural process and is essentially subject to the same laws of motion. But from the fact that the wills of individuals — each of whom desires what he is impelled to by his physical constitution and external, in the last resort economic, circumstances (either his own personal circumstances or those of society in general) — do not attain what they want, but are merged into an aggregate mean, a common resultant, it must not be concluded that they are equal to zero. On the contrary, each contributes to the resultant and is to this extent included in it.

Location-based macro amenities include things like scenic views, river or lake access, nearby hiking trails, or proximity to a winery, ski resort, or national park.

In the midst of World War II, Quincy Wright, a leader in the quantitative study of war, noted that people view war from contrasting perspectives: “To some it is a plague to be eliminated; to others, a crime which ought to be punished; to still others, it is an anachronism which no longer serves any purpose. On the other hand, there are some who take a more receptive attitude toward war, and regard it as an adventure which may be interesting, an instrument which may be legitimate and appropriate, or a condition of existence for which one must be prepared” Despite the millions of people who died in that most deadly war, and despite widespread avowals for peace, war remains as a mechanism of conflict resolution. Given the prevalence of war, the importance of war, and the enormous costs it entails, one would assume that substantial efforts would have been made to comprehensively study war. However, the systematic study of war is a relatively recent phenomenon. Generally, wars have been studied as historically unique events, which are generally utilized only as analogies or examples of failed or successful policies. There has been resistance to conceptualizing wars as events that can be studied in the aggregate in ways that might reveal patterns in war or its causes. For instance, in the United States there is no governmental department of peace with funding to scientifically study ways to prevent war, unlike the millions of dollars that the government allocates to the scientific study of disease prevention. This reluctance has even been common within the peace community, where it is more common to deplore war than to systematically figure out what to do to prevent it. Consequently, many government officials and citizens have supported decisions to go to war without having done their due diligence in studying war, without fully understanding its causes and consequences. The COW Project has produced a number of interesting observations about wars. For instance, an important early finding concerned the process of starting wars. A country’s goal in going to war is usually to win. Conventional wisdom was that the probability of success could be increased by striking first. However, a study found that the rate of victory for initiators of inter-state wars (or wars between two countries) was declining: “Until 1910 about 80 percent of all interstate wars were won by the states that had initiated them. . . . In the wars from 1911 through 1965, however, only about 40 percent of the war initiators won.” A recent update of this analysis found that “pre-1900, war initiators won 73% of wars. Since 1945 the win rate is 33%.”. In civil war the probability of success for the initiators is even lower. Most rebel groups, which are generally the initiators in these wars, lose. The government wins 57 percent of the civil wars that last less than a year and 78 percent of the civil wars lasting one to five years. So, it would seem that those initiating civil and inter-state wars were not able to consistently anticipate victory. Instead, the decision to go to war frequently appears less than rational. Leaders have brought on great carnage with no guarantee of success, frequently with no clear goals, and often with no real appreciation of the war’s ultimate costs. This conclusion is not new. Studying the outbreak of the first carefully documented war, which occurred some 2,500 years ago in Greece, historian Donald Kagan concluded: “The Peloponnesian War was not caused by impersonal forces, unless anger, fear, undue optimism, stubbornness, jealousy, bad judgment and lack of foresight are impersonal forces. It was caused by men who made bad decisions in difficult circumstances.” Of course, wars may also serve leaders’ individual goals, such as gaining or retaining power. Nonetheless, the very government officials who start a war are sometimes not even sure how or why a war started.

Too often we have stripped our single greatest asset of its power and hobbled it to the degree that it has come to be viewed only as a pathetic last resort. Yet despite our incessant meddling, this asset nonetheless remains a first resort so potent that it never needs a last one. And that asset is prayer.

What is this but a place?” he said. “Nothing more than a place. We’re both here in this place, occupying space. Everywhere is a place. All places share this quality. Is there any real difference between going to a gorgeous mountain resort with beautiful high thin waterfalls so delicate and ribbonlike they don't even splash when they hit bottom — waterfalls that plash; is this so different from sitting in a kitchen with bumpy linoleum and grease on the wall behind the stove across the street from a gravel pit? What are we talking about? Two places, that's all. There's nowhere you can go that isn't a place. So what's such a difference? If you can understand this idea, you'll never be unhappy. Think of the word 'place.' A sun deck with views of gorgeous mountains. A tiny dark kitchen. These share the most important of all things anything can share. They are places. The word 'place' applies in both cases. In this sense, how do we distinguish between them? How do we say one is better or worse than the other? They are equal in the most absolute of ways. Grasp this truth, sonny, and you'll never be sad.

His regard for his own prestige had always been paramount, never allowing a tarnish upon his image as a wise ruler. Despite his clear aversion to the senior officials, he refrained from openly contradicting them even when their political views diverged. Instead, he resorted to the covert machinations orchestrated by Xiao Ling Fu and his cohorts, employing their lowly means to subtly convey his position, ultimately compelling the venerable ministers to voluntarily concede. The painstaking effort he had invested in bringing her into the confines of the imperial harem, causing officials to dare not raise the topic in his presence, begged the question: how could he possibly allow his own face to marred now?

The Tri-Circle-D Ranch at the Fort Wilderness Resort and Campground at Walt Disney World is now the home for the famous Dragon Calliope. It can be viewed by guests and it is free to do so. It is even rigged so that by pushing a button, it briefly plays a tune.

euro denominated borrowing was akin to foreign currency debt in traditional sudden stop crises. The natural lender of last resort, the ECB, was explicitly forbidden from playing the role. This ruled out one of the classic ways out of avoiding government default – having the central bank print the money needed to service the debt. The predominance of bank financing was another amplifier of problems. European banks were thinly capitalised and extremely large relative to the countries’ GDP. They were so large that they had to be saved, but their size also created a ‘double drowning’ scenario. This is exactly what happened in Ireland. In what might be called a tragic double-drowning scenario, Ireland’s banking system went down first, and the government of Ireland went down trying to save it.

When the Eurozone was started, a fundamental stabilising force that existed at the level of the member-states was taken away from these countries. This is the lender of last resort function of the central bank.” EZ governments, “could no longer guarantee that the cash would always be available to roll over the government debt.” Unlike stand-alone nations, EZ members did not have “the power to force the central bank to provide liquidity in times of crisis.” This created a fundamental fragility in the monetary union. Without a buyer-of-last-resort, shocks that provide re-funding difficulties in banks or nations can trigger self-fulfilling liquidity crises that degenerate into solvency problems.

Minsky’s view, the central bank really cannot control the money supply. The problem is that attempts to constrain reserves only induce bank innovations that ultimately require lender of last resort interventions and even bailouts that validate riskier practices. Together

This type of tax structure also minimises the opportunity for citizens to protest against their government. Direct taxes, in particular income tax, are viewed as the category of tax that gives citizens most proof that they are contributing to the public purse. In Arab countries, the majority of tax receipts are derived from indirect sales and customs taxes hidden in the price … These types of tax typically conceal the direct link between tax payments and funding of the public purse, thus weakening public pressure for accountability. At the same time, income tax revenue is negligible and tax evasion is on the rise, particularly among influential social groups, which, in principle, should shoulder the greatest burden in funding the public purse, if only as fair return for their greater share of power and wealth. Moreover, in Arab countries, the share of direct taxes appears to have dropped over time, as a result of increasing resort to indirect taxes.

Ma stood for a long moment and took in the panorama. Her gaze moving from left to right, she viewed the perimeter of the ice-covered plain. Three sides of the lake were bordered in marshland. The dusky skeletons of long dead pine trees angled helter-skelter at the verge of the marshes. Beyond, scrub forests of oak and maple in saturnine nakedness stood on the rolling terrain. A dark overcast added to the grimness of the tableau. Ma looked over the expanse of ice toward the old resort.

The invading king, Utopus, had found the island easy to conquer "because the different sects were too busy fighting one another to oppose him,....he decreed that every man might cultivate the religion of his choice, and might proselytize for it, provided he did so quietly, modestly, and rationally and without bitterness toward others. If persuasions failed, no man was allowed to resort to abuse or violence under penalty of exile or enslavement." The king Utopus, "because he suspected that God perhaps likes various forms of worship and has therefore deliberately inspired different people with different views," allowed the widest toleration. "The only exception he made was a positive and strict law against any person who should sink so far below the dignity of human nature as to think that the soul perishes with the body, or that the universe is ruled by chance, rather than divine providence.

This is very true. If I were in his place, I would have resorted to giving a bribe. A fourteen to fifteen years’ ordeal to prove a meaningless point of view is foolishness. These small struggles against corruption are not going to eradicate it. Everyone in the system is making money and it is difficult to stop it.

The alternative connection to what is ultimate is, of course, revelation. In this view, it is not the human being reaching up to seize the meaning of life, or gazing into itself for that meaning, but God reaching down to explain life's meaning. In this understanding, there can be no speaking of God, no speaking of meaning, before his speaking to us is heard. This way was treated rudely by the Enlightenment luminaries because it both limited human freedom in shaping the meaning of reality and resorted to what was miraculous in the way revelation has been given. And it has not been treated any more kindly by the postmoderns for whom its grand, overarching Story is anathema and who do not believe that they can escape their own subjectivity. But this is the Christian confession.

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Do you inquire why, holding these views and possessing some will of my own, I accept so imperfect a proposition? I answer, because I live among men and not among angels; among men as intelligent, as determined, and as independent as myself, who not agreeing with me, do not choose to yield their opinions to mine. Mutual concession, therefore, is our only resort, or mutual hostilities.

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How we react, and adapt, to our inferiorities strongly impacts our psychological health and the overall quality of our life. Adler suggested there are two primary ways people deal with feelings of inferiority. Either we see the circumstances which produce them as challenges to be confronted and so make use of coping behaviors, or we view them as problems to be avoided and resort to safeguarding behaviors.

In 2016, nearly three-quarters of white evangelicals believed America had changed for the worse since the 1950s, a more pessimistic view than any other group. They were looking for a man who could put things right, a man who could restore America to a mythical Christian past. Like Bachmann, they believed that God had blessed America and they believed Trump understood this; he wasn’t ashamed of Christian America. Trump wasn’t just a nationalist, he was a Christian nationalist, and he wasn’t afraid to throw his weight around.44 Evangelicals hadn’t betrayed their values. Donald Trump was the culmination of their half-century-long pursuit of a militant Christian masculinity. He was the reincarnation of John Wayne, sitting tall in the saddle, a man who wasn’t afraid to resort to violence to bring order, who protected those deemed worthy of protection, who wouldn’t let political correctness get in the way of saying what had to be said or the norms of democratic society keep him from doing what needed to be done. Unencumbered by traditional Christian virtue, he was a warrior in the tradition (if not the actual physical form) of Mel Gibson’s William Wallace. He was a hero for God-and-country Christians in the line of Barry Goldwater, Ronald Reagan, and Oliver North, one suited for Duck Dynasty Americans and American Christians. He was the latest and greatest high priest of the evangelical cult of masculinity. Chapter 16

the Baptists vigorously united with their fellow-citizens in resisting the arbitrary claims of Great Britain; but it seemed to them unreasonable that they should be called upon to contend for civil liberty, if, after it was gained, they should still be exposed to oppression in religious concerns. When, therefore, the first Continental Congress met in Philadelphia, the Warren Association, viewing it as the highest civil resort, agreed to send Mr. Backus as their agent to that convention, “there to follow the best advice he could obtain, to procure some influence from thence in their favor.

What do I mean by “locked in time”? I mean, first of all, that we characteristically view mobile phenomena in immobile terms. We see processes like love and education as established circumstances rather than as complex temporal organisms whose lives depend on regular nourishment and renewal. Conversely, we tend to accept our own fear, weakness and ignorance as chronic disabilities rather than facing them, as we should, with the awareness that they are temporary and surmountable. Like still cameras, our minds consistently convert motion into stasis. In our language about time we resort to rocklike absolutisms – creation, completion, means, end, permanence, annihilation – terms whose static and extreme implications make them poor approximations of history and experience… We have little use at all for that most subtle and suggestive of words, renewal.

These islands and the seventy or so other Tuamotus host about 15,000 inhabitants now, who in addition to some French speak their own discrete branch of the Polynesian language, Pa‘umotu. There are pearl farms, resorts, and local communities sustained by the traditional resources of reef and garden, all pressed between the lagoon’s green lens and the open ocean. I have yet to visit very many of these places, but in this aspect they recall to me the words of the author Mark Vanhoenacker—a pilot who writes elegantly of unwalked landscapes sensed instead by overflight. It is a notion he credits to the Alaskans, who may cross broad reaches of their trackless state from above, borne aloft in tiny planes to their own personal corners of the wilderness. I feel this way about the Tuamotus, which for now are like the rings of Saturn passing in the window of my spaceship—unexplored but captivating, if not entirely inviting in their presence.

Never once, Harberger said admiringly, had he seen Milton resort to a personal attack, insinuation, or innuendo. Instead, it was “as if an iron will kept driving him to talk about the merits of the case, and only the merits of the case, all of the time.” Becker, a longtime veteran of the Chicago workshop tradition, admitted that Friedman was prone to attack. But it was always in the service of improving others’ ideas. Never would he “soften his view to curry favor.” Ever the optimist, animated by a “missionary zeal to convert the heathen,” Friedman took his case for markets and freedom to whomever would listen.

In Krav Maga if you are using kicks vs. a knife, always use a side kick to the knee when the attacker approaches the defender from the side. If the attacker approaches the defender from the front, then kick him either in the groin, or on his chest or chin. You could also roundhouse kick his groin and follow it with a side kick to the knee after the initial advance and reposition to the side of the opponent. The most dangerous knife attack is the straight stab with the front hand. The second most dangerous is the slash, which has almost the same reach. The straight stab provides an immediate contact with the tip of the blade. The slash would involve whipping the blade into the side of the throat. We can see the intention of the attacker by the type of hold. The range of the slash is almost as much as the range of the straight stab. The third most dangerous is the circular attack from the bottom up, and the fourth is from the top down. A straight stab with the rear hand can be countered with a roundhouse kick to the opposite direction, or a jumping scissors kick to the chin like a bottom-up stab. If you notice the attacker on time, position your body in neutral position so you can have a peripheral view and also be able to control the timing. If you do not have the time, you will probably have to resort to defending with your hands. There are three considerations to identifying and choosing the best option using these three methods of preemptive attacks with kicks. First, look at your opponent’s knife grip. Second, which hand is he holding it in? Third, your options are either kicking the head or the groin area—whichever is farther from the knife in order to avoid a counterattack and a stab in the leg. Straight stabs are generally at the center but you should only kick below it and not above, as it would take longer for you to kick than for the opponent to stab. Remember also that a direct kick to the center of the body, be it chest or crossed arms, stops the opponent with its initial impact. Remember: the three frontal maneuvers are a front kick to the groin, a scissors kick to the chest or chin, and a defensive front roundhouse kick. Each one has a tactical component. For example, the front kick is tactically executed with the defender’s leg across the hand holding the knife and not the one in front. This forces the defender to move his body slightly to the opponent’s side, away from the slightly angular top-down direction of the knife. If the attacker chooses a top-down stab with the knife in his front hand, you could use the time the attacker takes to stab, executing a roundhouse kick to his groin with the leg opposite his front leg. You might also choose to do the second part of the roundhouse kick and not a straight stab, and execute only a side kick to the opponent's knee. You need to practice all aforementioned options until you are comfortable with them.

I could have clarified, but he seemed so enthusiastic that I didn't correct him. We coursed through Hong Kong smoothly, guided by his confident, fast navigation. It was pleasurable to sit back and look outside, ensconced in the darkness and silence of the cab. I hadn't seen Hong Kong this way at night; it almost seemed like a different city from earlier that day. The view became an aching stream of billboards and advertisements. They were advertising Japanese whiskeys, Macau casino-resorts, and skin-whitening creams for women. A Eurasian-looking model with black hair and blue eyes delicately stroked her cheek in a paean of self-care.

Ejoy the stunning view of Paje lagoon with over 200 different menu items. From our rich breakfast menu to our swahili section, there is something for everyone.You can reserve a table for the same day up to noon. All meals are custom made on the same day with fresh ingredients. Dinner is recommended to start at 18:30 with drinks in order to catch the last glimpses of the sun. Just sit back and enjoy the stars and meals reveal themselves one by one.

Some people will do all they can to avoid the hardship of sitting down in meditation and exerting themselves ceaselessly toward what is beyond knowing. Instead, they resort to this philosophy or that psychological theory to form their own views about Zen. Theorizing is much easier than actually practicing zazen.

The aliens are using us, the argument goes, for their own purposes, replenishing their genetic stock at our expense after some sort of holocaust on their own planet. If they make us feel that there is something worthwhile about the whole process, this is the result of deception. I would not say that the aliens never resort to deception to hide their purposes, but the above argument is, in my view, too narrow or linear an interpretation.

I was enchanted as soon as I stepped off the train. As were the hundreds of others who got off the train with me who were now in the process of climbing into buggies and wagons, en route to the dozens of resorts, enclaves, and tent campgrounds in the area, where they would soak up the sun, get drunk on Cabernet, swim and picnic in the druidy redwood groves while reciting Shakespeare. I climbed into a wagon and was driven off by a Mr. Lars Magnusson to view the old Olson farm. We traveled a mile or so into the hills, past oak glens, brooks, and pools of water, past manzanitas, madrones, and trees dripping with Spanish moss. Sonoma Mountain was to the west; its shadow cast everything in a soft purple light. When we finally reached the farm and I saw the luscious valley spread out in front of me, I knew this was it. Greengage. It would be a home for me and Martha at first, but I hoped it would soon be something more. A tribute to my mother and her ideals; a community in which she would have flourished, where she would have lived a good long life. Greengage.The burbling creek that ran smack down the middle of the property. The prune, apple, and almond orchards: the fields of wheat, potatoes, and melons. The pastures for cows and sheep. The chicken house and pigsty. The gentle, sloping hills, mounds that looked like God's knuckles, where I would one day plant a vineyard.

then a small stream just above the bottom of the canyon. There are good campsites in this area. Cross the bridge over the Middle Fork of the Swan River and go right for 50 feet on Middle Fork Road at mile 17.1 (10,203). The Colorado Trail diverges left into the woods onto a single-track trail. The trail crosses a small stream and curves right in the next 2 miles. Reach the North Fork of the Swan River and marshy bottom at about mile 19.4, crossing on a raised walkway and bridge, beyond which there is good camping. The trail turns right (east) and then curves left as it follows the perimeter of the camping area. Cross a road at mile 19.7 (9,981). Go right at an intersection at mile 20.1 (10,067). From here, the trail begins to climb out of the drainage. Keystone Ski Resort eventually comes into view along the high point of the ridge to the northeast. Where the trail twice intersects the West Ridge Loop Trail (from Keystone Gulch), first at mile 22.6 (11,114) and then at mile 23.8 (11,022), stay left. After a long descent on a series of switchbacks, the trail intersects Red Trail at mile 26.1 (10,035) and goes to the left again. After dropping into a small valley and passing a power line, take a right at the fork at mile 27.5 (9,973). Cross Horseshoe Gulch at mile 28.8 (9,458) and follow the trail as it heads north with camping 0.2 mile ahead. Intersect and go left at Blair Witch Trail at mile 29.4 (9,458). Intersect and go left at Hippo Trail at mile 29.7 (9,700). Descending with Breckenridge coming in view, at a switchback intersect Campion Trail at mile 31.8 (9,240), and go left. Reach neighborhood and pond at mile 31.9 (9,200). Cross Swan River on a bridge, then cross Revette Drive where one could park for a few hours. At mile 32.5 (9,203), cross CO Hwy 9 adjacent to where the free Summit Stage bus stops. Go right (north) on bike path, cross Blue River on a bridge, and reach Gold Hill Trailhead at mile 32.7 (9,197). Follow the bike path for 0.2 mile until reaching the Gold Hill Trailhead on the left and the end of Segment 6 at mile 32.9 (9,197).

The trail continues in a southerly direction, climbing below Peak 3, Peak 4, and Peak 5 before reaching a seasonal stream at mile 7.6 (12,320). Continue climbing until you reach the crest of the Tenmile Range at mile 8.0 (12,495). The views on a clear day are magnificent. Along the way up, Lake Dillon and the town of Dillon are visible to the north, Breckenridge sits stately to the east, and Copper Mountain lies 2,500 feet below to the west. After topping out, follow the ridge, passing just west of Peak 6. Descending south, reach a seasonal spring at mile 9.0 (12,176). Continue on a steep descent to reach tree line at mile 9.9 (11,720). The trail then makes a sharp right turn where the Wheeler Trail diverges south at mile 10.4 (11,249). Traverse downhill to the northwest, crossing several small seasonal streams before reaching the valley floor and joining a paved rec path. Continue straight, crossing a bridge over Tenmile Creek at mile 12.4 (9,767). Continue 50 yards more alongside the Copper Far East Parking Lot and trail-head where the trail diverges left onto dirt single-track. There is good access to water and possible campsites before reaching CO Hwy 91, where parking is prohibited, and the end of Segment 7 at mile 12.8 (9,820). Ahead, there is no camping within the first 4 miles of Segment 8 while on Copper Mountain Resort property.

TRAIL DESCRIPTION Begin Segment 8 on the west side of CO Hwy 91 (no parking) at mile 0.0 (9,820). Camping is prohibited the next 4 miles. The trail enters the forest southwest and follows a few switchbacks uphill as it skirts the golf course, crosses a bridge, and passes under a power line. The CT then heads northwest and traverses ski runs, goes under a ski lift, and passes nearest the Copper Mountain Resort at mile 1.6 (9,768). There are restaurants, sporting goods shops, and some grocery shopping at the base of the ski hill. The trail passes underneath the American Eagle Ski Lift and then becomes single-track at mile 2.1 (9,988), following a few roundabout switchbacks up the hill. There are two streams ahead, followed by great views of the Tenmile Range. At mile 3.4 (10,345), bear sharply to the right and leave the horse trail the CT was following. A cross-country ski trail merges from the left at mile 5.0 (10,519), but the CT continues straight ahead. At mile 5.2 (10,480), pass Jacque Creek, immediately followed by Guller Creek. There is a campsite just up the hill between the two. Continue upstream along Guller Creek following an elongated meadow to mile 6.2 (10,854) for additional camping and water. Janet’s Cabin, a popular ski hut, comes into view as the trail climbs out of the canyon.

14. He’s denied climate change. Then denied that he denied it.​​ Here’s Trump calling global warming a conspiracy created by the Chinese: The concept of global warming was created by and for the Chinese in order to make U.S. manufacturing non-competitive. @realDonaldTrump – 11:15 AM – 6 Nov 2012 More tweets of him calling global warming a hoax… NBC News just called it the great freeze – coldest weather in years. Is our country still spending money on the GLOBAL WARMING HOAX? @realDonaldTrump – 3:48 PM – 25 Jan 2014 This very expensive GLOBAL WARMING bullshit has got to stop. Our planet is freezing, record low temps,and our GW scientists are stuck in ice @realDonaldTrump – 4:39 PM – 1 Jan 2014 Ice storm rolls from Texas to Tennessee – I’m in Los Angeles and it’s freezing. Global warming is a total, and very expensive, hoax! @realDonaldTrump – 7:13 AM – 6 Dec 2013 Then, during a presidential debate with Hillary Clinton, Trump denied that he said any of this. Here’s the video. Clinton says, “Donald thinks that climate change is a hoax, perpetrated by the Chinese. I think it’s real.” Trump interrupts to say, “I do not say that. I do not say that.” Actually, Donald, you’ve said nothing else. Trump has also said, dozens of times in tweets like this, that global warming sounds like a great idea: It’s freezing and snowing in New York–we need global warming! @realDonaldTrump – 11:24 AM – 7 Nov 2012 Here he is hating wind turbines: It’s Friday. How many bald eagles did wind turbines kill today? They are an environmental & aesthetic disaster. @realDonaldTrump – 12:55 PM – 24 Aug 2012 Trump fought against a “really ugly” offshore wind farm in Scotland because it would mar the view from his Scottish golf resort. My new club on the Atlantic Ocean in Ireland will soon be one of the best in the World – and no-one will be looking into ugly wind turbines! @realDonaldTrump – 5:24 AM – 14 Feb 2014

Catawamteak,” meaning “the great landing,” is what the Abenaki Indians called the early settlement that became Rockland, Maine. Thomaston and Rockland can be bypassed by Route 90, an eight-mile shortcut which I frequently used as a midshipman, but our bus stayed on the main road and stopped to let passengers on and off in both places. At one time Rockland was part of Thomaston, called East Thomaston, but the two towns have long since separated, having very little in common. In the beginning, Rockland developed quickly because of shipbuilding and limestone production. It was, and still is, an important fishing port. Lobsters are the main export and the five-day Maine Lobster Festival is celebrated here annually. The red, three-story brick buildings lining the main street of Rockland, give it the image of an old working town. I have always been impressed by the appearance of these small towns, because to me this is what I had expected Maine to look like. When I first went through the center of Rockland on the bus, I was impressed by the obvious ties the community had with the sea. The fishing and lobster industry was evident by the number of commercial fishing and lobster boats. Rockland was, and still is, the commercial hub of the mid-coastal region of the state. The local radio station WRKD was an important source of local news and weather reports. This was also the radio station that opened each day’s broadcasting with Hal Lone Pine’s song, recorded on Toronto's Arc Records label: “There’s a winding lane on the Coast of Maine that is wound around my heart....” The United States Coast Guard still maintains a base in Rockland, which is reassuring to the families of those who go fishing out on the open waters of Penobscot Bay and the Gulf of Maine. Rockland remains the home of the Farnsworth Art Museum, which has an art gallery displaying paintings by Andrew Wyeth, as well as other New England artists. The Bay Point Hotel that was founded in 1889 had a compelling view of the breakwater and Penobscot Bay. The Victorian style hotel, later known as the Samoset Hotel, had seen better days by 1952 and was closed in 1969. On October 13, 1972, the four-story hotel caught fire in the dining area due to an undetermined cause. Fanned by 20-mile-an-hour north winds, the structure burned to the ground within an hour. However, five years later a new Samoset Resort was founded.

In my view, “what if” is at the heart of science fiction. Starting with reality itself, the writer applies plausible and logically consistent conditions to play out a thought experiment, pushing the characters and plot toward an imagined hyperreality that evokes a sense of wonder and estrangement. Faced with the absurd reality of contemporary China, the writer cannot fully explore or express the possibilities of extreme beauty and extreme ugliness without resorting to science fiction.

Did you ever hear about Trump supporters crashing Clinton or Sanders rallies? No. We didn’t resort to planting agitators at their events. But according to Project Veritas’s investigation, the Clinton campaign not only knew about the plants, they requested them. In the WikiLeaks dump of Clinton emails, there were allegedly references to “birddogging,” or the practice of having people sit in the front row at Trump events to stir things up, in full view of the cameras.

High View Resort.

Kelley gives the planning everything he’s got, both strategically and financially. He rents a Jaguar, the height of luxury (and fast, Kelley thinks). They will drive to Boston, have dinner at Alden and Harlow in Cambridge, and stay at the Langham, Mitzi’s favorite hotel—then in the morning, after breakfast in bed, they’ll drive to Deerfield, Massachusetts, and meander through the three-hundred-year-old village. From Deerfield, they’ll head to Hanover, New Hampshire, to have lunch at Dartmouth (Mitzi’s father, Joe, played basketball for Dartmouth in 1953 and Mitzi has always felt an affinity for the place), and then they’ll drive to Stowe, Vermont, and stay at the Topnotch, a resort. From Stowe, it’s up to Vermont’s Northeast Kingdom to spend the night in St. Johnsbury. From there, they’ll go to Franconia Notch State Park, where they’ll ride the Cannon Mountain Aerial Tramway for the ultimate in foliage viewing. They’ll end with a night in charming Portsmouth, New Hampshire, a town Kelley thinks is possibly the best-kept secret in America. He has arranged for a couple’s massage in front of the fire, for them to go apple-picking, on a hayride, out to dinners at fine country inns where bottles of champagne will be chilled and waiting on the tables, and for a personal yoga instructor in Stowe and then again in Portsmouth. He has made a mix of Mitzi’s favorite songs to play on the drive, and he’s packing up pumpkin muffins and his famous snack mix (secret ingredient: Bugles!) in case they get hungry on the road.

READABLE BY ANY CITIZEN This exhaustive textual analysis of the Second Amendment would never have been necessary in the nearly first two hundred years of the republic. It was only beginning in the second half of the twentieth century that the Orwellian view gained currency that “the people” means the states or state-conscripted militia, that “right” means governmental power, that “keep” does not mean to possess, that “bear” does not mean carry, that “arms” do not include ordinary handguns and rifles, and that “infringe” does not include prohibition. But the Founders intended to, and did, word the Second Amendment in an easy to understand manner. Individuals have a right to have arms in their houses and to carry them, and the government may not violate that right. Recognition of the right promotes a militia composed of the body of the people, which is necessary for a free society. The Bill of Rights was intended to inform the ordinary citizen of his or her rights. Its meaning is not a monopoly of the governmental entities whose powers it was intended to limit. St. George Tucker said it best in his 1803 treatise, the first ever published on the Constitution, as follows: A bill of rights may be considered, not only as intended to give law, and assign limits to a government about to be established, but as giving information to the people. By reducing speculative truths to fundamental laws, every man of the meanest capacity and understanding may learn his own rights, and know when they are violated ....47 By knowing when one’s rights are violated, the citizen may signify his or her displeasure through mechanisms such as the ballot box and the jury box, and may resort to speech, the press, assembly, and petition to denounce the evil. As the experiences of the American Revolution proved, the right to keep and bear arms serves as the ultimate check that the Founders hoped would dissuade persons at the helm of state from seeking to establish tyranny. In hindsight, it would be difficult to quarrel with the success of the Founders’ vision.

The doc thinks not. His view is that they are caused by my being a typical young man about town who doesn't go to bed early enough. He says I must leg it to the country and breathe pure air, so I shall need a cottage.' 'With honeysuckle climbing over the door and old Mister Moon peeping in through the window?' 'That sort of thing. Any idea how one sets about getting a cottage of that description?' 'I'll find you one. Jimmy Briscoe has dozens. And Maiden Eggesford, where he lives, is not far from the popular seaside resort of Bridmouth-on-Sea, notorious for its invigorating air. Corpses at Bridmouth-on-Sea leap from their biers and dance round the maypole.

As the number of scientific publications explodes, cognitively overloaded researchers and reviewers need to resort to citations to assess the constant flow of information and data. The result is that the papers that get published are the ones that cite more existing research, particularly research that forms a canonical point of view that a reader can easily recognize. Novel ideas, which don’t fit within a well-established canon, are significantly less likely to be produced, published, and widely read. This self-reinforcing dynamic fuels the logic of preferential attachment that controls scientific research, as each newly published paper disproportionately adds citations to papers that are already well cited.

As the number of scientific publications explodes, cognitively overloaded researchers and reviewers need to resort to citations to assess the constant flow of information and data. The result is that the papers that get published are the ones that cite more existing research, particularly research that forms a canonical point of view that a reader can easily recognize. Novel ideas, which don’t fit within a well-established canon, are significantly less likely to be produced, published, and widely read. This self-reinforcing dynamic fuels the logic of preferential attachment that controls scientific research, as each newly published paper disproportionately adds citations to papers that are already well cited. And as the arrival rates of papers and ideas increase, it becomes harder for new ideas to penetrate the canon. Consequently, truly disruptive research remains on the fringes of scientific paradigms, which ossify as fields grow larger. Science starts out as a discovery problem, but as fields mature it turns into an information-organization problem.

- The ancient ideal of an elect holy monotheistic congregation was reinterpreted in an isolationist secular plan of action. Zionism, from its inception, was an ethnocentric nationalist movement that firmly enclosed the historical people of its own invention, and barred any voluntary civil entry into the nation its platform began to design. At the same time, any withdrawal from the people was depicted as an unforgivable offense, and assimilation as a catastrophe; an existential danger to be averted at all costs. No wonder, then, that to bind together the frangible secular Jewish identity it was not enough to write a history of the Jews, so culturally disparate, so chronologically fragmentary. Zionism had to resort to another scientific discipline: that of biology, which was conscripted to reinforce the foundation of the ancient Jewish nation. - The idea of heredity helped justify the claim to Palestine, that ancient Judea that the Zionists ceased to view as a sacred center from which deliverance would come, and by a bold paradigmatic shift revamped as the

Honestly, when people feel the need to resort to dehumanizing slogans, or when they can’t agree with a single aspect of the other person’s view, I start to wonder if they’re compensating for unexamined weaknesses in their own view.

Deterrence: "Let them hate us as long as they fear us." — Caligula [Oderint dum metuant.] Deterrence: "The whole world stands in awe of the king ready to strike." — Arthasastra of Kautilya Deterrence: "From the point of view of deterrence a seeming weakness will have the same consequence as an actual one. A gesture intended as a bluff but taken seriously is more useful as a deterrent than a bona fide threat interpreted as a bluff. Deterrence requires a combination of power, the will to use it, and the assessment of these by the potential aggressor. Moreover, deterrence is a product of those factors and not a sum. If any one of them is zero, deterrence fails. Strength, no matter how overwhelming, is useless without the will to resort to it. Power combined with willingness will be ineffective if the aggressor does not believe in it or if the risks of war do not appear sufficiently unattractive to him." — Henry A. Kissinger, 1960 Deterrence: "When the aggressor judges a commitment to be lacking, the most rational strategy available to him for challenging the status quo is the fait accompli — the quick, decisive use of ample force to achieve the object before the potential defender of the state subjected to attack can reconsider its policy and decide to intervene." — Alexander L. George, 1993