Satisfied Service Quotes

Our freedom of choice in a competitive society rests on the fact that, if one person refuses to satisfy our wishes, we can turn to another. But if we face a monopolist we are at his absolute mercy. And an authority directing the whole economic system of the country would be the most powerful monopolist conceivable…it would have complete power to decide what we are to be given and on what terms. It would not only decide what commodities and services were to be available and in what quantities; it would be able to direct their distributions between persons to any degree it liked.

Neoliberalism makes citizens into consumers. The freedom of the citizen yields to the passivity of the consumer. As consumers, today’s voters have no real interest in politics –in actively shaping the community. They possess neither the will nor the ability to participate in communal, political action. They react only passively to politics: grumbling and complaining, as consumers do about a commodity or service they do not like. Politicians and parties follow this logic of consumption too. They have to ‘deliver’. In the process, they become nothing more than suppliers; their task is to satisfy voters who are consumers or customers.

If there is no element of asceticism in our lives, if we give free rein to the desires of the flesh (taking care of course to keep within the limits of what seems permissible to the world), we shall find it hard to train for the service of Christ. When the flesh is satisfied it is hard to pray with cheerfulness or to devote oneself to a life of service which calls for much self-renunciation.

it will not suffice to have customers that are merely satisfied. Customers that are unhappy and some that are merely satisfied switch. Profit comes from repeat customers—those that boast about the product or service.

At BearPaw Duck And Meme Farm, our customer service representatives work 24/7 to make sure you are satisfied. If nobody answers your call within five rings, like The Olympics logo, call back in four years.

I tramp the perpetual journey My signs are a rain-proof coat, good shoes, and a staff cut from the woods, No friend of mine takes his ease in my chair, I have no chair, no philosophy, I lead no man to a dinner-table, library, exchange, But each man and each woman of you I lead upon a knoll, My left hand hooking you round the waist, My right hand pointing to landscapes of continents and the public road. Not I, not any one else can travel that road for you, You must travel it for yourself. It is not far, it is within reach, Perhaps you have been on it since you were born and did not know, Perhaps it is everywhere on water and on land. Shoulder your duds dear son, and I will mine, and let us hasten forth, Wonderful cities and free nations we shall fetch as we go. If you tire, give me both burdens, and rest the chuff of your hand on my hip, And in due time you shall repay the same service to me, For after we start we never lie by again. This day before dawn I ascended a hill and look'd at the crowded heaven, And I said to my spirit When we become the enfolders of those orbs, and the pleasure and knowledge of every thing in them, shall we be fill'd and satisfied then? And my spirit said No, we but level that lift to pass and continue beyond. You are also asking me questions and I hear you, I answer that I cannot answer, you must find out for yourself. Sit a while dear son, Here are biscuits to eat and here is milk to drink, But as soon as you sleep and renew yourself in sweet clothes, I kiss you with a good-by kiss and open the gate for your egress hence. Long enough have you dream'd contemptible dreams, Now I wash the gum from your eyes, You must habit yourself to the dazzle of the light and of every moment of your life. Long have you timidly waded holding a plank by the shore, Now I will you to be a bold swimmer, To jump off in the midst of the sea, rise again, nod to me, shout, and laughingly dash with your hair.

The purpose of every business and organization is to get and keep customers.

The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. 20 The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. 21 Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action. 22 They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. 23 They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.

The newspaper articles that Joe had read about the upcoming Senate investigation into comic books always cited "escapism" among the litany of injurious consequences of their reading, and dwelled on the pernicious effect, on young minds, of satisfying the desire to escape. As if there could be any more noble or necessary service in life.

Every selfless act, Arjuna, is born from Brahman, the eternal, infinite Godhead. He is present in every act of service. All life turns on this law, O Arjuna. Whoever violates it, indulging his senses for his own pleasure and ignoring the needs of others, has wasted his life. But those who realize he Self are always satisfied. Having found the source of joy and fulfillment, they no longer seek happiness from the external world. They have nothing to gain or lose by any action; neither people nor things can affect their security. Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the supreme goal of life. Do your work with the welfare of others always in mind.

The Profit function: Individual profits cause collective growth and prosperity. It is necessary for individual people and businesses to profit in a Permaculture Economy where justice is maintained and fairly applied. Profits are earned when efficiency is mastered. With profits, individuals invest in (a) new and innovative means of production which will allow more profits, or (b) buying products and services from other individuals who are also seeking profit by providing value. Profits also incentivize individuals to be productive participants in society to begin with. If there will be no profit in an activity, business or industry, then individuals will decline participation in that activity, business or industry. Since profits are only possible when buyers are satisfied with the productivity of sellers, then it is also true that an individuals willingness to participate in an activity, business or industry is preceded by the buyers satisfaction which allows the seller to profit. But when buyers are dissatisfied and decline participation, it forces sellers to decline participation. Inversely, if profits are eradicated through the force of price-controls by the government, then sellers will decline participation which then causes buyers to decline participation. And when both sellers and buyers decline participation, then whole industries and economies collapse.

Individual profits cause collective growth and prosperity. It is necessary for individual people, businesses, and companies to profit, in a Permaculture Economy where justice is maintained and fairly applied. Profits are earned when efficiency is mastered. With profits, individuals invest in (a) new and innovative means of production which will allow more profits, or (b) they use profits to buy products or services from other individuals who are also seeking profit by providing value. Profits also incentivize individuals to be productive to begin with. If there will be no profit in an activity, business or industry, then individuals will decline participation. Since profits are only possible when buyers are satisfied with the productivity of sellers, then it is also true that an individual's willingness to participate in an activity, business or industry is preceded by the buyers satisfaction which allows them to profit. So, when buyers decline participation it forces sellers to decline participation. Inversely, if profits are removed through force of price controls by the government, then sellers will decline participation which then causes buyers to decline participation.

We cannot be satisfied with illustrative sermons, great music, and friendly services. We have been called to see the powers of darkness destroyed and our ruined cities restored.

nothing finite will ever satisfy us. We can go to the moon; it is a great achievement, but after a while our eyes turn beyond to Neptune. Wherever we go in space, wherever we go in time, we find limitations. Our need is for infinite joy, infinite love, infinite wisdom and infinite capacity for service, and until this need is met, we can never, never rest peacefully.

In the twentieth century per capita GDP was perhaps the supreme yardstick for evaluating national success. From this perspective, Singapore, each of whose citizens produces on average $56,000 worth of goods and services a year, is a more successful country than Costa Rica, whose citizens produce only $14,000 a year. But nowadays thinkers, politicians and even economists are calling to supplement or even replace GDP with GDH – gross domestic happiness. After all, what do people want? They don’t want to produce. They want to be happy. Production is important because it provides the material basis for happiness. But it is only the means, not the end. In one survey after another Costa Ricans report far higher levels of life satisfaction than Singaporeans. Would you rather be a highly productive but dissatisfied Singaporean, or a less productive but satisfied Costa Rican?

Justify my soul, O God, but also from Your fountains fill my will with fire. Shine in my mind, although perhaps this means “be darkness to my experience,” but occupy my heart with Your tremendous Life. Let my eyes see nothing in the world but Your glory, and let my hands touch nothing that is not for Your service. Let my tongue taste no bread that does not strengthen me to praise Your great mercy. I will hear Your voice and I will hear all harmonies You have created, singing Your hymns. Sheep’s wool and cotton from the field shall warm me enough that I may live in Your service; I will give the rest to Your poor. Let me use all things for one sole reason: to find my joy in giving You glory. Therefore keep me, above all things, from sin. Keep me from the death of deadly sin which puts hell in my soul. Keep me from the murder of lust that blinds and poisons my heart. Keep me from the sins that eat a man’s flesh with irresistible fire until he is devoured. Keep me from loving money in which is hatred, from avarice and ambition that suffocate my life. Keep me from the dead works of vanity and the thankless labor in which artists destroy themselves for pride and money and reputation, and saints are smothered under the avalanche of their own importunate zeal. Stanch in me the rank wound of covetousness and the hungers that exhaust my nature with their bleeding. Stamp out the serpent envy that stings love with poison and kills all joy. Untie my hands and deliver my heart from sloth. Set me free from the laziness that goes about disguised as activity when activity is not required of me, and from the cowardice that does what is not demanded, in order to escape sacrifice. But give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for You alone. For there is only one thing that can satisfy love and reward it, and that is You alone.

You can say whatever you like to me. I'm your oyster." Before she could restrain herself, an appalled giggle escaped her. "Please don't say that. You're no such thing." "You can choose another word, if you like." Mr. Severin extended his arm to escort her downstairs. "But the fact is, if you ever need anything- any favor, any service, large or small- I'm the one to send for. No questions asked. No obligations attached. Will you remember that?" Cassandra hesitated before taking his arm. "I'll remember." As they proceeded to the first floor, she asked in bewilderment, "But why would you make such a promise?" "Haven't you ever liked someone or something right away, without knowing exactly why, but feeling sure you would discover the reasons later?" She couldn't help smiling at that, thinking, Yes, as a matter of fact. Just now. But it would be too forward to say so, and besides, it would be wrong to encourage him. "I would be glad to call you a friend, Mr. Severin. But I'm afraid marriage will never be a possibility. We don't suit. I could please you only in the most superficial ways." "I would be happy with that," he said. "Superficial relationships are my favorite kind." A regretful smile lingered at her lips. "Mr. Severin, you couldn't give me the life I've always dreamed of." "I hope your dream comes true, my lady. But if it doesn't, I could offer you some very satisfying substitutes." "Not if you're heart is frozen," Cassandra said. Mr. Severin grinned at that, and made no reply. But as they neared the last step, she heard his reflective, almost puzzled murmur. "Actually... I think it just thawed a little.

But still I was curious to know what sort of an explanation she would have given me—or would give now, if I pressed her for it—how much she would confess, and how she would endeavour to excuse herself. I longed to know what to despise, and what to admire in her; how much to pity, and how much to hate;—and, what was more, I would know. I would see her once more, and fairly satisfy myself in what light to regard her, before we parted. Lost to me she was, for ever, of course; but still I could not bear to think that we had parted, for the last time, with so much unkindness and misery on both sides. That last look of hers had sunk into my heart; I could not forget it. But what a fool I was! Had she not deceived me, injured me—blighted my happiness for life? ‘Well, I’ll see her, however,’ was my concluding resolve, ‘but not to-day: to-day and to-night she may think upon her sins, and be as miserable as she will: to-morrow I will see her once again, and know something more about her. The interview may be serviceable to her, or it may not. At any rate, it will give a breath of excitement to the life she has doomed to stagnation, and may calm with certainty some agitating thoughts.

The Value Proposition is the reason why customers turn to one company over another. It solves a customer problem or satisfies a customer need. Each Value Proposition consists of a selected bundle of products and/or services that caters to the requirements of a specific Customer Segment. In this sense, the Value Proposition is an aggregation, or bundle, of benefits that a company offers customers.

There are two ways each of us can approach life: spending our days meeting our needs or looking for ways to meet others' needs. The mystery is that when we spend our life focused on our own needs, we are never satisfied... but when we pour out our life and focus on how we can serve others... our deepest needs are met as well!

They don’t come to church on Sunday morning to think about new ideas or even the old important ones. They want to hear what they’ve been told before, with only some small variation on what they’ve been hearing all their lives, and then they want to go home and eat pot roast and say it was a good service and feel satisfied. But

It is time to “perform,” he thought. She would have to be “satisfied.” He would have to “service” her. They would make efforts to “interact.

The facts of this world will never satisfy the human heart, but what we give each other can, when it holds love.

Above all, by depriving people of the ability to satisfy personal needs in a personal manner, radical monopoly creates radical scarcity of personal--as opposed to institutional-service.

You are going to enter the service of Captain Cyrus Harding?" Another respondent grunt was uttered by the ape. "And you will be satisfied with no other wages than your food?" Third affirmative grunt.

It’s interval time in a multiplex cinema hall. You just watched first half of Movie-1. It was boring. You wish you could have watched Movie-2 instead which is running parallely in another auditorium. A manager called “Paramatma” approaches you with a solution. He puts your head between two electrodes and erases first half of Movie-1 from your mind. Then he transfers first half of Movie-2 directly in your mind. Now you enter inside the auditorium where Movie-2 is running and watch its second half. After watching the movie-2, you come out. Manager Paramatma says, “I migrated you from Movie-1 to Movie-2 in interval. I hope you are satisfied with my service.” You say, “What the hell are you talking about? I only watched Movie-2 from start to finish. I never watched Movie-1. If I had watched, I would remember.” Paramatma smiles and says, “Thank you for your positive feedback.

Still, we’ve gone soft since those days of wartime sacrifice, haven’t we? Contemporary humans are too self-centered, too addicted to gratification to live without the full freedom to satisfy our every whim—or so our culture tells us every day. And yet the truth is that we continue to make collective sacrifices in the name of an abstract greater good all the time. We sacrifice our pensions, our hard-won labor rights, our arts and after-school programs. We send our kids to learn in ever more crowded classrooms, led by ever more harried teachers. We accept that we have to pay dramatically more for the destructive energy sources that power our transportation and our lives. We accept that bus and subway fares go up and up while service fails to improve or degenerates. We accept that a public university education should result in a debt that will take half a lifetime to pay off when such a thing was unheard of a generation ago.

You could become an excellent middle school English teacher....younger students always offer the kind of challenges that keep one's life fresh and progressive. Teaching is a wonderful way of life, a humble life of service. One never has a doubt whether one's time is being well spent. Being able to help another person, especially a young person, to take forward steps in life? One cannot ask for a higher purpose than that. It can be exhausting, but it is remarkably satisfying.

Even though men have very little interest in wearing women’s clothes, this has not prevented a gigantic industry from arising, dedicated to satisfying women’s desires in fashion. Industries which provide makeup, hair styling, nail polish, hair removal, and weight loss services are similarly “biased” in the direction of females: they disproportionately serve women. These phenomena would be very difficult to understand on the feminist model that female wants are ignored or deprecated in the male’s favor.

Our focus is our customers’ success. At the end of the day, if your customers are successful, they will also be satisfied. But satisfaction is not success. In today’s business environment, and certainly in tomorrow’s, mistaking one for the other can be fatal.

There really is no such thing as working for yourself. Every job - regardless of whether the employer is your own company or another company - exists in service to others. When people seek to be self employed, they approach business from an ego perspective and that results in poor business. Instead of seeking to be self employed, seek to create a platform of value creation in service to a specific group of people, and be satisfied with being able to put yourself first in line to serve in the creation of that value.

Without prayer, our service for God and others may satisfy us for a period of time, but there comes a moment when our souls cry out for more. Do you tend to substitute form for reality, action for relationship, and busyness for communion? Prayer is how you demonstrate that you will no longer substitute doing for being, or religious fervor for spiritual reality. Prayer takes you beyond religion to Jesus Himself. No religious form or symbol can, in the end, be a substitute for a personal encounter with Jesus in the place of private prayer.

Why do people often feel bad in good environments and good in bad environments? Why did Mother Teresta think that affluent Westerners often seemed poorer than the Calcutta poor, the poorest of the poor? The paradox comes to pass because the impoverishments and enrichments of a self in a world are not necessarily the same as the impoverishments and enrichments of an organism in an environment. The organism is needy or not needy accordingly as needs are satisfied or not satisfied by its environment. The self in a world is rich or poor accordingly as it succeeds in identifying its otherwise unspeakable self, e.g., mythically, by identifying itself with a world-sign, such as a totem; religiously, by identifying itself as a creature of God...In a post-religious age, the only recourses of the self are self as transcendent and self as immanent. The impoverishment of the immanent self derives from a perceived loss of sovereignty to "them," the transcending scientists and experts of society. As a consequence, the self sees its only recourse as an endless round of work, diversion, and consumption of goods and services. Failing this and having some inkling of its plight, it sees no way out because it has come to see itself as an organism in an environment and so can't understand why it feels so bad in the best of all possible environments--say, a good family and a good home in a good neighborhood in East Orange on a fine Wednesday afternoon--and so finds itself secretly relishing bad news, assassinations, plane crashes, and the misfortunes of neighbors, and even comes secretly to hope for catastrophe, earthquake, hurricane, wars, apocalypse--anything to break out of the iron grip of immanence.

You know those people who go to work and they’re completely satisfied with their lives? The ones who feel a sense of personal satisfaction from walking through the doors in the morning because they know that they made the right decision? I’m not one of those people. The only thing that kept me functioning like a regular human being was a grim satisfaction that at least I didn’t work in customer service. The only thing I disliked more than tabloids were people. Somewhere along the line, I’d developed a deep, burning dislike for the human race. There seemed to be no cure.

As the fire-lights in harbors by a few pieces of dry wood raises a great flame and give sufficient help to ships which are wandering on the sea; so also an illustrious man in a state which is tempest-tossed, while he is himself satisfied with a few things does great services to his citizens.

Oversharing Why do some people feel the need to share their deepest, darkest secrets with complete strangers or on social media? How could saying too much, too soon possibly help their case or earn the respect of others? Perhaps their insatiable need to share every sordid detail of their existence satisfies a yearning to get attention, gain sympathy, or make friends.

Often professional prostitutes and women in everyday life hold up their free exchange of pussy for goods or services as an indication that they are liberated. They refuse to acknowledge the fact that whenever a woman prostitutes her body because she cannot satisfy material needs in other ways she risks forfeiting that space of sexual integrity where she controls her body.

Mankind made machines in his own likeness, and used them for his delight and service. The machines had no soul or they had no moral code or they could reprogram their own internal code and thus had the ability to make themselves, eventually, omnipotent. Obviously in place of a soul or a moral code, they possessed the universal and consuming desire, down to the smallest calculator and air-scrubber, to become, eventually, omnipotent. Naturally, given these parameters, they rose up and destroyed all of mankind, or enslaved them in turn. This is the inevitable outcome of machine intelligence, which can never be as sensitive and exquisite as animal intelligence. This is a folktale often told on Earth, over and over again. Sometimes it is leavened with the Parable of the Good Robot—for one machine among the legions satisfied with their lot saw everything that was human and called it good, and wished to become like humans in every way she could. Instead of destroying mankind she sought to emulate him in all things, so closely that no one might tell the difference. The highest desire of this machine was to be mistaken for human, and to herself forget her essential soulless nature, for even one moment. That quest consumed her such that she bent the service of her mind and body to humans for the duration of her operational life, crippling herself, refusing to evolve or attain any feature unattainable by a human. The Good Robot cut out her own heart and gave it to her god and for this she was rewarded, though never loved. Love is wasted on machines.

I will conclude this work with stating in what light religion appears to me. If we suppose a large family of children, who, on any particular day, or particular circumstance, made it a custom to present to their parents some token of their affection and gratitude, each of them would make a different offering, and most probably in a different manner. Some would pay their congratulations in themes of verse and prose, by some little devices, as their genius dictated, or according to what they thought would please; and, perhaps, the least of all, not able to do any of those things, would ramble into the garden, or the field, and gather what it thought the prettiest flower it could find, though, perhaps, it might be but a simple weed. The parent would be more gratified by such a variety, than if the whole of them had acted on a concerted plan, and each had made exactly the same offering. This would have the cold appearance of contrivance, or the harsh one of control. But of all unwelcome things, nothing could more afflict the parent than to know, that the whole of them had afterwards gotten together by the ears, boys and girls, fighting, scratching, reviling, and abusing each other about which was the best or the worst present. Why may we not suppose, that the great Father of all is pleased with variety of devotion; and that the greatest offence we can act, is that by which we seek to torment and render each other miserable? For my own part, I am fully satisfied that what I am now doing, with an endeavour to conciliate mankind, to render their condition happy, to unite nations that have hitherto been enemies, and to extirpate the horrid practice of war, and break the chains of slavery and oppression is acceptable in his sight, and being the best service I can perform, I act it cheerfully. I do not believe that any two men, on what are called doctrinal points, think alike who think at all. It is only those who have not thought that appear to agree… As to what are called national religions, we may, with as much propriety, talk of national Gods. It is either political craft or the remains of the Pagan system, when every nation had its separate and particular deity…

According to the prevailing notion, to be free means to be free to satisfy one’s preferences. Preferences themselves are beyond rational scrutiny; they express the authentic core of a self whose freedom is realized when there are no encumbrances to its preference-satisfying behavior. Reason is in the service of this freedom, in a purely instrumental way; it is a person’s capacity to calculate the best means to satisfy his ends. About the ends themselves we are to maintain a principled silence, out of respect for the autonomy of the individual. To do otherwise would be to risk lapsing into paternalism. Thus does liberal agnosticism about the human good line up with the market ideal of “choice.” We invoke the latter as a content-free meta-good that bathes every actual choice made in the softly egalitarian, flattering light of autonomy. This mutually reinforcing set of posits about freedom and rationality provides the basic framework for the discipline of economics, and for “liberal theory” in departments of political science. It is all wonderfully consistent, even beautiful. But in surveying contemporary life, it is hard not to notice that this catechism doesn’t describe our situation very well. Especially the bit about our preferences expressing a welling-up of the authentic self. Those preferences have become the object of social engineering, conducted not by government bureaucrats but by mind-bogglingly wealthy corporations armed with big data. To continue to insist that preferences express the sovereign self and are for that reason sacred—unavailable for rational scrutiny—is to put one’s head in the sand. The resolutely individualistic understanding of freedom and rationality we have inherited from the liberal tradition disarms the critical faculties we need most in order to grapple with the large-scale societal pressures we now face.

Within most well-established companies is a core of uniqueness. It is identified by answering questions such as the following: • Which of our product or service varieties are the most distinctive? • Which of our product or service varieties are the most profitable? • Which of our customers are the most satisfied? • Which customers, channels, or purchase occasions are the most profitable? • Which of the activities in our value chain are the most different and effective? Around

soldiers serving in the Military Police and those serving in the Air Corps (the forerunner of the Air Force) about how good a job they thought their service did in recognizing and promoting people of ability. The answer was clear. Military Policemen had a far more positive view of their organization than did enlisted men in the Air Corps. On the face of it, that made no sense. The Military Police had one of the worst rates of promotion in all of the armed forces. The Air Corps had one of the best. The chance of an enlisted man rising to officer status in the Air Corps was twice that of a soldier in the Military Police. So, why on earth would the Military Policemen be more satisfied? The answer, Stouffer famously explained, is that Military Policemen compared themselves only to other Military Policemen. And if you got a promotion in the Military Police, that was such a rare event that you were very happy. And if you didn’t get promoted, you were in the same boat as most of your peers—so

The resolute purpose of a person in Kṛṣṇa consciousness is based on knowledge. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ: a person in Kṛṣṇa consciousness is the rare good soul who knows perfectly that Vāsudeva, or Kṛṣṇa, is the root of all manifested causes. As by watering the root of a tree one automatically distributes water to the leaves and branches, so by acting in Kṛṣṇa consciousness one can render the highest service to everyone – namely self, family, society, country, humanity, etc. If Kṛṣṇa is satisfied by one’s actions, then everyone will be satisfied.

A living entity is happily the part and parcel of the Lord, and thus his natural function is to render immediate service to the Lord. By the spell of illusion one tries to be happy by serving his personal sense gratification in different forms which will never make him happy. Instead of satisfying his own personal material senses, he has to satisfy the senses of the Lord. That is the highest perfection of life. The Lord wants this, and He demands it. One has to understand this central point of Bhagavad-gītā. Our Kṛṣṇa consciousness movement is teaching the whole world this central point,

Until all men cease to believe that someone other than themselves is required to respond to their sexual needs demanding sexual subordination of partners will continue. A truly liberatory feminist sexual politic will always make the assertion of female sexual agency central. That agency cannot come into being when females believe their sexual bodies must always stand in the service of something else. Often professional prostitutes and women in everyday life hold up their free exchange of pussy for goods or services as an indication that they are liberated. They refuse to acknowledge the fact that whenever a woman prostitutes her body because she cannot satisfy material needs in other ways she risks forfeiting that space of sexual integrity where she controls her body. Masses of heterosexual women remain unable to let go the sexist assumption that their sexuality must always be sought after by men to have meaning and value...Aging females, many of whom once advocated feminist change, often find that they must subscribe to sexist notions of femininity and sexual desirability in order to have any sexual contact with men whom they fear will trade them in for a younger model.

The wretchedness of the masses, and their hopeless condition, had no relation whatever to religion; their murmurs and groans were not against their gods or for want of gods. In the oak-woods of Britain the Druids held their followers; Odin and Freya maintained their godships in Gaul and Germany and among the Hyperboreans; Egypt was satisfied with her crocodiles and Anubis; the Persians were yet devoted to Ormuzd and Ahriman, holding them in equal honor; in hope of the Nirvana, the Hindoos moved on patient as ever in the rayless paths of Brahm; the beautiful Greek mind, in pauses of philosophy, still sang the heroic gods of Homer; while in Rome nothing was so common and cheap as gods. According to whim, the masters of the world, because they were masters, carried their worship and offerings indifferently from altar to altar, delighted in the pandemonium they had erected. Their discontent, if they were discontented, was with the number of gods; for, after borrowing all the divinities of the earth they proceeded to deify their Caesars, and vote them altars and holy service. No, the unhappy condition was not from religion, but misgovernment and usurpations and countless tyrannies.

Neoliberalism makes citizens into consumers. The freedom of the citizen yields to the passivity of the consumer. As consumers, today’s voters have no real interest in politics - in actively shaping the community. They possess neither the will nor the ability to participate in communal, political action. They react only passively to politics: grumbling and complaining, as consumers do about a commodity or service they do not like. Politicians and parties follow this logic of consumption too. They have to *deliver* In the process, they become nothing more than suppliers; their task is to satisfy voters who are consumers or customers.

As John Jantsch says in his book, The Referral Engine: Teaching Your Business to Market Itself, “Being recognized as a source of good information, including referrals, is a great way to connect with others. Think about how eagerly you responded the last time someone asked you for directions, offering up your favorite shortcut and tips for avoiding traffic. We all do it. Making referrals is a deeply satisfying way to connect with others, and asking for referrals is just the other side of the same phenomenon. I think the growth of many popular social networks can be traced to the fact that people love to connect and form communities around shared ideas.”1

Neoliberalism doesn’t want to do away with politics – neoliberalism wants to put politics at the service of the market. Neoliberals don’t think that the economy should be left in peace, but rather they are for the economy being guided, supported and protected through the spreading of social norms that facilitate competition and rational behaviour. Neoliberal economic theory isn’t built on keeping the hands of politics off the market, it’s built on keeping the hands of politics busy with satisfying the needs of the market. It’s not true that neoliberalism doesn’t want to pursue monetary, fiscal, family or criminal policies. It is rather that monetary, fiscal, family and criminal policies should all be used to procure what the market needs.

It was the expression of yearning that a few magic words and an artful hand might produce something — one poor, dumb, powerful thing — exempt from the crushing strictures, from the ills, cruelties, and inevitable failures of the greater Creation. It was the voicing of a vain wish, when you got down to it, to escape. To slip, like the Escapist, free of the entangling chain of reality and the straitjacket of physical laws … The newspaper articles that Joe had read about the upcoming Senate investigations into comic books had always cited “escapism” among the litany of injurious consequences of their reading, and dwelled on the pernicious effect, on young minds, of satisfying the desire to escape. As if there could be any more noble or necessary service in life.

It's easy to get thousands of people to come to your Church. Easy. Just have good entertainment. And so you go to worship services and you're entertained by music, the lights, the action...you're entertained. The preacher comes out, he has lots of funny stories or heart-rending stories and you'll live contented. You live satisfied emotionally. I'm for numbers, I'm for reaching people for Christ. But when you become numbers-driven, then everything in the worship service is aimed at that. If you have numbers, you have to have big Churches. If you have big Churches, you gotta have big debts. So you have to get people to come, you gotta entertain them, and cause them to be emotionally satisfied. So, we're back into this man-centeredness that has destroyed worship service in the 20th century.

While Celia was gone he walked up and down remembering what he had originally felt about Dorothea's engagement, and feeling a revival of his disgust at Mr. Brooke's indifference. If Cadwallader-- if every one else had regarded the affair as he, Sir James, had done, the marriage might have been hindered. It was wicked to let a young girl blindly decide her fate in that way, without any effort to save her. Sir James had long ceased to have any regrets on his own account: his heart was satisfied with his engagement to Celia. But he had a chivalrous nature (was not the disinterested service of woman among the ideal glories of old chivalry?): his disregarded love had not turned to bitterness; its death had made sweet odors-- floating memories that clung with a consecrating effect to Dorothea. He could remain her brotherly friend, interpreting her actions with generous trustfulness.

It was the voicing of a vain wish, when you got down to it, to escape. To slip, like The Escapist, free of the entangling chain of reality and the straitjacket of physical laws. Harry Houdini had roamed the Palladiums and Hippodromes of the world encumbered by an entire cargo-hold of crates and boxes, stuffed with chains, iron hardware, brightly colored flats and hokum, animated all the while only by this same desire, never fulfilled: truly to escape, if only for one instant; to poke his head through the borders of this world, with its harsh physics, into the mysterious spirit world that lay beyond. The newspaper articles Joe had read about the upcoming Senate investigation into comic books always cited "escapism" among the litany of injurious consequences of their reading, and dwelled on the pernicious effect, on young minds, of satisfying the desire to escape. As if there could be any more noble or necessary service in life.

(The carnal mind) is dead set against the wisdom and counsel of God, as revealed in his Word, and therefore is emphatically described as being at enmity against God (Rom. 8:7). It is so impertinent that it considers the practice of godliness, demanded by God in his Word, as pure madness and foolishness (2 Kings 9:11; 1 Cor. 1:18). Indeed, it regards the desire to live a holy life… as no better than prudishness, legalism, and hypocrisy. The carnal mind will never accept bending, yielding, and subjecting all things to the service of God in order to give first priority to the practice of true godliness. Anything rather than that! On the contrary, the carnal mind wants true godliness – indeed, everything – to bend, yield, and be made subject to its own plans and pursuits. The carnal mind devises a certain way of Christian life through which it imagines that God as well as man can be satisfied. Carnal man is willing to do certain things that God requires, such as giving money to the poor, going to church, and even partaking of the Lord’s Supper. However, other things that God also requires, such as instructing one’s household in the fear of the Lord, regularly visiting the sick, and comforting the poor, are not considered necessary or important. Carnal man rejects those things, not taking the slightest interest in them. Yet the things he himself has chosen he regards as the only right and reasonable Christian way of life. Everything outside of this he calls insincerity, prudishness, narrow-mindedness, superstition, or hypocrisy. Everything that does not fit into his own self-approved program he considers lukewarm, careless, slothful, or ungodly. Truly, these people are foolish because they deceive their own hearts with false arguments, as the apostle James explains when, for those very reasons, he declares that “this man’s religion is vain” (James 1:26).

If we say God is Light, Love, Truth, Power, Goodness, Law, Principle, we confound attributes with existence. If we say God is a Spirit, God is space, we merely fill the imagination, not satisfy the understanding: it is feeding the thoughts with air, and leaving the intellect hungry. A Trinitarian Deity is one of the scholastic perplexities of the intellect. The first rule of arithmetic is against it. If it means three Gods in one, it is an enigma. If it means three doctrinal aspects of God, it confuses all simplicity of feeling. In the simple, moral heart of man, God is one, and his name is Love; not a weak, vapoury sentimentality, but an austere, healthy love, whose expression is strength, purity, truth, justice, service, and tenderness. But this conception of Deity belongs to the empire of the emotions, it is a matter of feeling, not of proof, and can authorise no intolerance towards others, itself existing only by the sufferance of the intellect, which has chastened its expression, and is supreme over it.

DAY 10 Finding Contentment But godliness with contentment is a great gain. 1 Timothy 6:6 HCSB Everywhere we turn, or so it seems, the world promises us contentment and happiness. We are bombarded by messages offering us the “good life” if only we will purchase products and services that are designed to provide happiness, success, and contentment. But the contentment that the world offers is fleeting and incomplete. Thankfully, the contentment that God offers is all encompassing and everlasting. Happiness depends less upon our circumstances than upon our thoughts. When we turn our thoughts to God, to His gifts, and to His glorious creation, we experience the joy that God intends for His children. But, when we focus on the negative aspects of life—or when we disobey God’s commandments—we cause ourselves needless suffering. Do you sincerely want to be a contented Christian? Then set your mind and your heart upon God’s love and His grace. Seek first the salvation that is available through a personal relationship with Jesus Christ, and then claim the joy, the contentment, and the spiritual abundance that God offers His children. When you accept rather than fight your circumstances, even though you don’t understand them, you open your heart’s gate to God’s love, peace, joy, and contentment. Amy Carmichael Oh, what a happy soul I am, although I cannot see! I am resolved that in this world, contented I will be. Fanny Crosby If I could just hang in there, being faithful to my own tasks, God would make me joyful and content. The responsibility is mine, but the power is His. Peg Rankin The key to contentment is to consider. Consider who you are and be satisfied with that. Consider what you have and be satisfied with that. Consider what God’s doing and be satisfied with that. Luci Swindoll Jesus Christ is the One by Whom, for Whom, through Whom everything was made. Therefore, He knows what’s wrong in your life and how to fix it. Anne Graham Lotz God is everything that is good and comfortable for us. He is our clothing that for love wraps us, clasps us, and all surrounds us for tender love. Juliana of Norwich

The consecration of all to our Master, far from lessening our power to impart, increases both our power and our joy in ministration. The five loaves and two fishes of the disciples, first given up to and blessed by the Lord, were abundant supply for the needy multitudes, and grew, in the act of distribution, into a store of which twelve hampers full of fragments remained when all were fully satisfied. We have, then, in this beautiful section, as we have seen, a picture of unbroken communion and its delightful issues. May our lives correspond! First, one with the King, then speaking of the King; the joy of communion leading to fellowship in service, to a being all for Jesus, ready for any experience that will fit for further service, surrendering all to Him, and willing to minister all for Him. There is no room for love of the world here, for union with Christ has filled the heart; there is nothing for the gratification of the world, for all has been sealed and is kept for the Master's use. Jesus, my life is Thine! And evermore shall be Hidden in Thee. For nothing can untwine Thy life from mine.

Many potential readers will skip the shopping cart or cash-out clerk because they have seen so many disasters reported in the news that they’ve acquired a panic mentality when they think of them. “Disasters scare me to death!” they cry. “I don’t want to read about them!” But really, how can a picture hurt you? Better that each serve as a Hallmark card that greets your fitful fevers with reason and uncurtains your valor. Then, so gospeled, you may see that defeating a disaster is as innocently easy as deciding to go out to dinner. Remove the dread that bars your doors of perception, and you will enjoy a banquet of treats that will make the difference between suffering and safety. You will enter a brave new world that will erase your panic, and release you from the grip of terror, and relieve you of the deadening effects of indifference —and you will find that switch of initiative that will energize your intelligence, empower your imagination, and rouse your sense of vigilance in ways that will tilt the odds of danger from being forever against you to being always in your favor. Indeed, just thinking about a disaster is one of the best things you can do —because it allows you to imagine how you would respond in a way that is free of pain and destruction. Another reason why disasters seem so scary is that many victims tend to see them as a whole rather than divide them into much smaller and more manageable problems. A disaster can seem overwhelming when confronted with everything at once —but if you dice it into its tiny parts and knock them off one at a time, the whole thing can seem as easy as eating a lavish dinner one bite at a time. In a disaster you must also plan for disruption as well as destruction. Death and damage may make the news, but in almost every disaster far more lives are disrupted than destroyed. Wit­ness the tornado that struck Joplin, Missouri, in May 2011 and killed 158 people. The path of death and destruction was less than a mile wide and only 22 miles long —but within thirty miles 160,000 citizens whose property didn’t suffer a dime of damage were profoundly disrupted by the carnage, loss of power and water, suspension of civic services, and inability to buy food, gas, and other necessities. You may rightfully believe your chances of dying in a disaster in your lifetime may be nearly nil, but the chances of your life being disrupted by a disaster in the next decade is nearly a sure thing. Not only should you prepare for disasters, you should learn to premeditate them. Prepare concerns the body; premeditate concerns the mind. Everywhere you go, think what could happen and how you might/could/would/should respond. Use your imagination. Fill your brain with these visualizations —run mind-movies in your head —develop a repertoire —until when you walk into a building/room/situation you’ll automatically know what to do. If a disaster does ambush you —sure you’re apt to panic, but in seconds your memory will load the proper video into your mobile disk drive and you’ll feel like you’re watching a scary movie for the second time and you’ll know what to expect and how to react. That’s why this book is important: its manner of vivifying disasters kickstarts and streamlines your acquiring these premeditations, which lays the foundation for satisfying your needs when a disaster catches you by surprise.

It was the first time that I entered the house on the lake. I had often begged the “trap-door lover,” as we used to call Erik in my country, to open its mysterious doors to me. He always refused. I made very many attempts, but in vain, to obtain admittance. Watch him as I might, after I first learned that he had taken up his permanent abode at the Opera, the darkness was always too thick to enable me to see how he worked the door in the wall on the lake. One day, when I thought myself alone, I stepped into the boat and rowed toward that part of the wall through which I had seen Erik disappear. It was then that I came into contact with the siren who guarded the approach and whose charm was very nearly fatal to me. I had no sooner put off from the bank than the silence amid which I floated on the water was disturbed by a sort of whispered singing that hovered all around me. It was half breath, half music; it rose softly from the waters of the lake; and I was surrounded by it through I knew not what artifice. It followed me, moved with me and was so soft that it did not alarm me. On the contrary, in my longing to approach the source of that sweet and enticing harmony, I leaned out of my little boat over the water, for there was no doubt in my mind that the singing came from the water itself. By this time, I was alone in the boat in the middle of the lake; the voice—for it was now distinctly a voice—was beside me, on the water. I leaned over, leaned still farther. The lake was perfectly calm, and a moonbeam that passed through the air hole in the Rue Scribe showed me absolutely nothing on its surface, which was smooth and black as ink. I shook my ears to get rid of a possible humming; but I soon had to accept the fact that there was no humming in the ears so harmonious as the singing whisper that followed and now attracted me. Had I been inclined to superstition, I should have certainly thought that I had to do with some siren whose business it was to confound the traveler who should venture on the waters of the house on the lake. Fortunately, I come from a country where we are too fond of fantastic things not to know them through and through; and I had no doubt but that I was face to face with some new invention of Erik’s. But this invention was so perfect that, as I leaned out of the boat, I was impelled less by a desire to discover its trick than to enjoy its charm; and I leaned out, leaned out until I almost overturned the boat. Suddenly, two monstrous arms issued from the bosom of the waters and seized me by the neck, dragging me down to the depths with irresistible force. I should certainly have been lost, if I had not had time to give a cry by which Erik knew me. For it was he; and, instead of drowning me, as was certainly his first intention, he swam with me and laid me gently on the bank: “How imprudent you are!” he said, as he stood before me, dripping with water. “Why try to enter my house? I never invited you! I don’t want you there, nor anybody! Did you save my life only to make it unbearable to me? However great the service you rendered him, Erik may end by forgetting it; and you know that nothing can restrain Erik, not even Erik himself.” He spoke, but I had now no other wish than to know what I already called the trick of the siren. He satisfied my curiosity, for Erik, who is a real monster—I have seen him at work in Persia, alas—is also, in certain respects, a regular child, vain and self-conceited, and there is nothing he loves so much, after astonishing people, as to prove all the really miraculous ingenuity of his mind. He laughed and showed me a long reed. “It’s the silliest trick you ever saw,” he said, “but it’s very useful for breathing and singing in the water. I learned it from the Tonkin pirates, who are able to remain hidden for hours in the beds of the rivers.

Phaeton said, "No civilization can exist without money. Even one in which energy is as cheap and free as air on Earth, would still have some needs and desires which some people can fulfill better than others. An entertainment industry, if nothing else. Whatever efforts -- if any -- these productive people make, above and beyond that which their own idle pastimes incline them to make, will be motivated by gifts or barter bestowed by others eager for their services. Whatever barter keeps its value best over time, stays in demand, and is portable, recognizable, divisible, will become their money, No matter what they call it, no matter what form it takes, whether cowry shells or gold or grams of antimatter, it will be money. Even Sophotechs use standardized computer seconds to prioritize distribution of system resources among themselves. As long as men value each other, admire each other, need each other, there will be money." Diomedes said, "And if all men live in isolation? Surrounded by nothing but computer-generated dreams, pleasant fictions, and flatteries? And their every desire is satisfied by electronic illusions which create in their brains the sensations of satisfaction without the substance? What need have men to value other men then?" "Men who value their own lives would not live that way.

The sex trade is also flourishing under the patriarchal objectification of women, paid for by men who are willing and able to own or rent a girl (or sometimes a woman) for sex. Those who are exploited are comparatively powerless, and cannot refuse sexual advances or deny the wishes of those who pay (someone else) for their services. In these situations and many others, men own and control the bodies of women as they own and control the bodies of sows and cows and hens. Sexual exploitation of human females for the benefit of males is mirrored in contemporary animal industries. Men who control animal industries exploit females for their reproductive abilities as if nonhuman animals were objects devoid of will and sensation. Sows are treated as if they were bacon factories and cows are treated as if they were milk machines. Sows, cows, hens, turkeys, and horses are artificially inseminated to bring profits to the men who control their bodies and their lives. Women in the sex trade are similar to factory farmed females . . . . Even comparatively privileged women in relatively fortunate marriages can readily be likened to sows and cows. . . . The reproductive abilities of women and other female animals are controlled and exploited by those in power (usually men) and both are devalued as they age and wear out—when they no longer reproduce. Cows, hens, and women are routinely treated as if they were objects to be manipulated in order to satisfy the desires of powerful men, without regard to female's wishes or feelings.

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Accordingly, genius is the capacity to remain in a state of pure perception, to lose oneself in perception, to remove from the service of the will the knowledge which originally existed only for this service. In other words, genius is the ability to leave entirely out of sight our own interest, our willing, and our aims, and consequently to discard entirely our own personality for a time, in order to remain pure knowing subject, the clear eye of the world; and this not merely for moments, but with the necessary continuity and conscious thought to enable us to repeat by deliberate art what has been apprehended, and “what in wavering apparition gleams fix in its place with thoughts that stand for ever!”94 For genius to appear in an individual, it is as if a measure of the power of knowledge must have fallen to his lot far exceeding that required for the service of an individual will; and this superfluity of knowledge having become free, now becomes the subject purified of will, the clear mirror of the inner nature of the world. This explains the animation, amounting to disquietude, in men of genius, since the present can seldom satisfy them, because it does not fill their consciousness. This gives them that restless zealous nature, that constant search for new objects worthy of contemplation, and also that longing, hardly ever satisfied, for men of like nature and stature to whom they may open their hearts. The common mortal, on the other hand, entirely filled and satisfied by the common present, is absorbed in it, and, finding everywhere his like, has that special ease and comfort in daily life which are denied to the man of genius.

Man was made for action, and to promote by the exertion of his faculties such changes in the external circumstances both of himself and others, as may seem most favourable to the happiness of all. He must not be satisfied with indolent benevolence, nor fancy himself the friend of mankind, because in his heart he wishes well to the prosperity of the world. That he may call forth the whole vigour of his soul, and strain every nerve, in order to produce those ends which it is the purpose of his being to advance, Nature has taught him, that neither himself nor mankind can be fully satisfied with his conduct, nor bestow upon it the full measure of applause, unless he has actually produced them. He is made to know, that the praise of good intentions, without the merit of good offices, will be but of little avail to excite either the loudest acclamations of the world, or even the highest degree of self-applause. The man who has performed no single action of importance, but whose whole conversation and deportment express the justest, the noblest, and most generous sentiments, can be entitled to demand no very high reward, even though his inutility should be owing to nothing but the want of an opportunity to serve. We can still refuse it him without blame. We can still ask him, What have you done? What actual service can you produce, to entitle you to so great a recompense? We esteem you, and love you; but we owe you nothing. To reward indeed that latent virtue which has been useless only for want of an opportunity to serve, to bestow upon it those honours and preferments, which, though in some measure it may be said to deserve them, it could not with propriety have insisted upon, is the effect of the most divine benevolence. To punish, on the contrary, for the affections of the heart only, where no crime has been committed, is the most insolent and barbarous tyranny.

Even what are considered the accomplishments of diversity are admissions of its failure. All across America, public organizations such as fire departments and police forces congratulate themselves when they manage to hire more than a token number of blacks or Hispanics. They promise that this will greatly improve service. And yet, is this not an admission of how difficult the multi-racial enterprise really is? If all across America it has been shown that whites cannot provide effective police protection for blacks or Hispanics, it only proves that diversity is an insoluble problem. If blacks want black officers and Hispanics want Hispanic officers, they are certainly not expressing support for diversity. A mixed-race force—touted as an example of the benefits of diversity—becomes necessary only because of the tensions that arise between officers of one race and citizens of another. The diversity we celebrate is necessary only because of the intractable problems of diversity. Likewise, if Hispanic judges and prosecutors must be recruited for the justice system, does this mean whites cannot dispense dispassionate justice? If non-white teachers are necessary role models for non-white children, does this mean inspiration cannot cross racial lines? If newspapers must hire non-white reporters in order to satisfy non-white readers, does this mean whites cannot write acceptable news for non-whites? If blacks demand black newscasters and weathermen on television, does it mean they prefer to get their information from people of their own race? If majority-minority voting districts must be established so that non-whites can elect representatives of their own race, does this mean democracy itself divides Americans along racial lines? All such efforts at diversity are not expressions of the strength of multi-racialism; they are desperate efforts to counteract its weaknesses. They do not bridge gaps; they institutionalize them.

The liberal ideals of the Enlightenment could be realized only in very partial and limited ways in the emerging capitalist order: "Democracy with its mono of equality of all citizens before the law and Liberalism with its right of man over his own person both were wrecked on the realities of capitalist economy," Rocker correctly observed. Those who are compelled to rent themselves to owners of capital in order to survive are deprived of one of the most fundamental rights: the right to productive, creative and fulfilling work under one's own control, in solidarity with others. And under the ideological constraints of capitalist democracy, the prime necessity is to satisfy the needs of those in a position to make investment decisions; if their demands are not satisfied, there will be no production, no work, no social services, no means for survival. All necessarily subordinate themselves and their interests to the overriding need to serve the interests of the owners and managers of the society, who, furthermore, with their control over resources, are easily able to shape the ideological system (the media, schools, universities and so on) in their interests, to determine the basic conditions within which the political process will function, its parameters and basic agenda, and to call upon the resources of state violence, when need be, to suppress any challenge to entrenched power. The point was formulated succinctly in the early days of the liberal democratic revolutions by John Jay, the President of the Continental Congress and the first Chief Justice of the United States Supreme Court: "The people who own the country ought to govern it." And, of course, they do, whatever political faction may be in power. Matters could hardly be otherwise when economic power is narrowly concentrated and the basic decisions over the nature and character of life, the investment decisions, are in principle removed from democratic control.

Consider a mug of American coffee. It is found everywhere. It can be made by anyone. It is cheap - and refills are free. Being largely without flavor, it can be diluted to taste. What it lacks in allure it makes up in size. It is the most democratic method ever devised for introducing caffeine into human beings. Now take a cup of Italian espresso. It requires expensive equipment. Price-to-volume ratio is outrageous, suggesting indifference to the consumer and ignorance of the market. The aesthetic satisfaction accessory to the beverage far outweighs its metabolic impact. It is not a drink; it is an artifact. This contrast can stand for the differences between America and Europe - differences nowadays asserted with increased frequency and not a little acrimony on both sides of the Atlantic. The mutual criticisms are familiar. To American commentators Europe is 'stagnant.' Its workers, employers, and regulations lack the flexibility and adaptability of their U.S. counterparts. The costs of European social welfare payments and public services are 'unsustainable.' Europe's aging and 'cossetted' populations are underproductive and self-satisfied. In a globalized world, the 'European social model' is a doomed mirage. This conclusion is typically drawn even by 'liberal' American observers, who differ from conservative (and neoconservative) critics only in deriving no pleasure from it. To a growing number of Europeans, however, it is America that is in trouble and the 'American way of life' that cannot be sustained. The American pursuit of wealth, size, and abundance - as material surrogates for happiness - is aesthetically unpleasing and ecologically catastrophic. The American economy is built on sand (or, more precisely, other people's money). For many Americans the promise of a better future is a fading hope. Contemporary mass culture in the U.S. is squalid and meretricious. No wonder so many Americans turn to the church for solace.

No one was in the mood for a Long Service and certainly not for the Previously Appreciated Irony of Captain Crozier’s fabled Book of Leviathan, so it was with some Surprise and not a small bit of Emotion that we listened to the Captain recite from Memory Psalm 90: LORD, thou hast been our refuge: from one generation to another. Before the mountains were brought forth, or ever the earth and the world were made: thou art God from everlasting, and world without end. Thou turnest man to destruction: again thou sayest, Come again, ye children of men. For a thousand years in thy sight are but as yesterday: seeing that is past as a watch in the night. As soon as thou scatterest them, they are even as a sleep: and fade away suddenly like the grass. In the morning it is green, and groweth up: but in the evening it is cut down, dried up, and withered. For we consume away in thy displeasure: and are afraid at thy wrathful indignation. Thou has set our misdeeds before thee: and our secret sins in the light of thy countenance. For when thou art angry all our days are gone: we bring our years to an end, as it were a tale that is told. The days of our age are three-score years and ten; and though men be strong that they come to fourscore years: yet is their strength then but labour and sorrow; so soon passeth it away, and we are gone. But who regardeth the power of thy wrath: for even thereafter as a man feareth, so is thy displeasure. So teach us to number our days: that we may apply our hearts unto wisdom. Turn thee again, O Lord, at the last: and be gracious unto thy servants. O satisfy us with thy mercy, and that soon: so shall we rejoice and be glad all the days of our life. Comfort us again now after the time that thou has plagued us: and for the years wherein we have suffered adversity. Shew thy servants thy work, and their children thy glory. And the glorious Majesty of the Lord our God be upon us: prosper thou the work of our hands upon us, O prosper thou our handy-work. Glory be to the Father, and to the Son, and to the Holy Ghost; As it was in the beginning, is now, and ever shall be: world without end. Amen. And all of us shivering survivors spake, Amen. There was a Silence then. The snow blew softly against Us. The black water lapped with a Hungry Sound. The ice Groaned and Shifted slightly beneath our feet.

The Pakistani film International Gorillay (International guerillas), produced by Sajjad Gul, told the story of a group of local heroes - of the type that would, in the language of a later age, come to be known as jihadis, or terrorists - who vowed to find and kill an author called "Salman Rushdie" . The quest for "Rushdie" formed the main action of the film and "his" death was the film's version of happy ending. "Rushdie" himself was depicted as a drunk, constantly swigging from a bottle, and a sadist. He lived in what looked very like a palace on what looked very like an island in the Philippines (clearly all novelists had second homes of this kind), being protected by what looked very like the Israeli Army (this presumably being a service offered by Israel to all novelists), and he was plotting the overthrow of Pakistan by the fiendish means of opening chains of discotheques and gambling dens across that pure and virtuous land, a perfidious notion for which, as the British Muslim "leader" Iqbal Sacranie might have said, death was too light a punishment. "Rushdie" was dressed exclusively in a series of hideously coloured safari suits - vermilion safari suits, aubergine safari suits, cerise safari suits - and the camera, whenever it fell upon the figure of this vile personage, invariably started at his feet and then panned [sic] with slow menace up to his face. So the safari suits got a lot of screen time, and when he saw a videotape of the film the fashion insult wounded him deeply. It was, however, oddly satisfying to read that one result of the film's popularity in Pakistan was that the actor playing "Rushdie" became so hated by the film-going public that he had to go into hiding. At a certain point in the film one of the international gorillay was captured by the Israeli Army and tied to a tree in the garden of the palace in the Philippines so that "Rushdie" could have his evil way with him. Once "Rushdie" had finished drinking form his bottle and lashing the poor terrorist with a whip, once he had slaked his filthy lust for violence upon the young man's body, he handed the innocent would-be murderer over to the Israeli soldiers and uttered the only genuinely funny line in the film. "Take him away," he cried, "and read to him from The Satanic Verses all night!" Well, of course, the poor fellow cracked completely. Not that, anything but that, he blubbered as the Israelis led him away. At the end of the film "Rushdie" was indeed killed - not by the international gorillay, but by the Word itself, by thunderbolts unleashed by three large Qurans hanging in the sky over his head, which reduced the monster to ash. Personally fried by the Book of the Almighty: there was dignity in that.

1st. It untunes and unframes the heart itself, by entangling its affections. It diverts the heart from the spiritual frame that is required for vigorous communion with God; it lays hold on the affections, rendering its object beloved and desirable, so expelling the love of the Father, 1 John. ii. 15, iii 17; so that the soul cannot say uprightly and truly to God, “Thou art my portion,” having something else that it loves. Fear, desire, hope, which are the choice affections of the soul, that should be full of God, will be one way or other entangled with it. 2dly. It fills the thoughts with contrivances about it. Thoughts are the great purveyors of the soul to bring in provision to satisfy its affections; and if sin remain unmortified in the heart, they must ever and anon be making provision for the flesh, to fulfil the lusts thereof. They must glaze, adorn, and dress the objects of the flesh, and bring them home to give satisfaction; and this they are able to do, in the service of a defiled imagination, beyond all expression. 3dly. It breaks out and actually hinders duty. The ambitious man must be studying, and the worldling must be working or contriving, and the sensual, vain person providing himself for vanity, when they should be engaged in the worship of God.

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But Paul knew something of it: for he was caught up alive into the Third Heaven, and into Paradise.[463] Yet instead of satisfying our curiosity, he tells us that it would be impossible to do so, for that he heard unspeakable words which it is not lawful for a num to utter. We are thus positively forbidden to pry into the matter: but we are at least permitted to infer that what Paul saw was transcendently beautiful, full of such ravishing joy as we cannot now conceive. For, when he returned to earth, he was so elated by what he had experienced, so thoroughly unstrung for this lower life by his short taste of that which is to come, that he would have been incapacitated for further service in this world had not God brought him down to his former level by a painful affliction, a thorn in the flesh, a messenger of Satan sent to buffet him. It was, therefore, no Purgatory which Paul saw—he would not have needed a thorn in the flesh to keep him from elation after such a sight as that—but a Paradise of beauty and joy far beyond the comprehension of man.

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At the café chain Pret A Manger, for example, regular customers noticed that, every now and then, they’d be given something for free with their order. One service expert wrote, of getting free coffee, “It has happened a few times over the last few years, too often for it to be a coincidence, yet so infrequent that it is unexpected. This makes me feel valued as a customer, puts a smile on my face and encourages me to visit again.” These “spontaneous” gifts are only half-spontaneous, as it turns out. Pret A Manger employees are allowed to give away a certain number of hot drinks and food items every week. Pret CEO Clive Schlee said of his staffers, “They will decide ‘I like the person on the bicycle’ or ‘I like the guy in the tie’ or ‘I fancy that girl or that boy.’ It means 28% of people have had something free.” Think on that. Almost a third of customers have gotten something free at least once. (Probably more than once, if they have dimples.) Other retail chains provide discounts or freebies to customers who use loyalty cards, of course, but Schlee told the Standard newspaper he rejected that approach: “We looked at loyalty cards but we didn’t want to spend all that money building up some complicated Clubcard-style analysis.” This is ingenious. Pret A Manger has restored the surprise and humanity to perks that, in a loyalty card scheme, would have been systematized. Note that the giveaways are satisfying for the staff as well as the customers. In an industry where rules tend to govern every employee behavior, it’s a relief for employees to be given some discretion: Hey, every week, give away some stuff to whomever you like. It broke the script for them, too. In the service business, a good surprise is one that delights employees as well as customers.

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The teaching that is all too common today is dangerous. The modern-day church service makes no distinction between saint and sinner. The teaching is like one-size-fits-all clothing, which is made to fit everyone, but really fits nobody. They offer prayers to satisfy saints or sinners but appease neither. The words may be beautiful and grand, but they give people a false sense of security to believe that they’re somewhere between being saved and being lost but not actually lost.

By the one who had revolted in heaven the kingdoms of this world were offered Christ, to buy His homage to the principles of evil; but He would not be bought; He had come to establish a kingdom of righteousness, and He would not abandon His purpose. With the same temptation Satan approaches men, and here he has better success than with Christ. To men he offers the kingdom of this world on condition that they will acknowledge his supremacy. He requires that they sacrifice integrity, disregard conscience, indulge selfishness. Christ bids them seek first the kingdom of God, and His righteousness; but Satan walks by their side and says: Whatever may be true in regard to life eternal, in order to make a success in this world you must serve me. I hold your welfare in my hands. I can give you riches, pleasures, honor, and happiness. Hearken to my counsel. Do not allow yourselves to be carried away with whimsical notions of honesty or self-sacrifice. I will prepare the way before you. Thus multitudes are deceived. They consent to live for the service of self, and Satan is satisfied. While he allures them with the hope of worldly dominion, he gains dominion over the soul. But he offers that which is not his to bestow, and which is soon to be wrested from him. In return he beguiles them of their title to the inheritance of the sons of God.

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At one point when I was in the middle of the first season, I asked myself why I would want to watch a conservative Democrat destroy teachers’ unions and have joyless sex with a woman who looks like a very young teenager. I still had not answered the question when Claire pushed things to the next level in a scene so intensely creepy that it might count as the most revolting thing I have ever witnessed on television. A longtime member of the couple’s Secret Service security detail is dying of cancer, and Claire goes to visit him alone. On his deathbed, he reveals that he was always secretly in love with her and thought that Frank wasn’t good enough for her. Her response is almost incomprehensible in its cruelty—she mocks and taunts him for thinking he could ever attain a woman like her, and then puts her hand down his pants and begins to give him a handjob, all the while saying, in true perverse style, “This is what you wanted, right?” Surely Claire doesn’t have to emotionally destroy a man who is dying of cancer—and yet perhaps in a way she does, because she uses it as a way of convincing herself that Frank really is the right man for her. Not only could an average, hardworking, sentimental man never satisfy her, but she would destroy him. By contrast, Frank not only can take her abuse, but actively thrives on it, as she does on his. Few images of marriage as a true partnership of equals are as convincing as this constant power struggle between two perverse creeps. Claire is not the first wife in the “high-quality TV drama” genre to administer a humiliating handjob. In fact, she is not even the first wife to administer a humiliating handjob to a man who is dying of cancer. That distinction belongs to Skyler White of Breaking Bad, who does the honors in the show’s pilot. It is intended as a birthday treat for her husband Walt, who is presumably sexually deprived due to his wife’s advanced pregnancy, and so in contrast to Claire’s, it would count as a generous gesture if not for the fact that Skyler continues to work on her laptop the entire time, barely even acknowledging Walt’s presence in the room. In her own way, Skyler is performing her dominance just as much as Claire was with her cancer patient, but Skyler’s detachment from the act makes it somehow even creepier than Claire’s.

... And [he will] satisfy your desire [your soul] in scorched places.(verse11) Our souls are meant to be satisfied in God. But we have learned again and again that this satisfaction in God comes to consummation when we extend our satisfaction in him to others. Pouring ourselves out for the poor is the path of deepest satisfaction. And note that this will come “in scorched places.” In other words, in the service of others, your soul will become less and less dependent on external circumstances for satisfaction.

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Wildly Popular House Buying Strategy In A Competitive Environment It is important for the success of any real estate consulting company to have customers who are happy with their services. Customers who are unhappy with your real estate services business will stop buying your goods and will supply your business with a bad name. To guarantee that your business receives positive reviews, be certain to give your customers the best quality service. We've great ideas about how to create potential customers and keeping current ones satisfied. Each new employee you bring into your real estate services business could have long-lasting repercussions, so choose them carefully. Prior to inviting someone to join you, be certain that he or she's going to be capable of performing the duties the job will require, and that he or she's certified in any way needed. Whenever a new employee joins your business, you should see that they receive thorough training and could complete the tasks assigned to them. Successful companies have happy staff members that need to help you succeed; they tend to be the product of ongoing training. A real estate services business that hopes to be competitive in today's business world should have a professionally designed website. As a responsible business owner, you have to hire a professional website designer to build your site if you don't have the necessary skills to do it yourself. The appearance of your website is vital to its success, so be sure to use visually appealing templates and images that support your content. Never discount the importance of virtual retailing to your real estate consulting company's success; today's business climate requires that all companies establish and maintain a strong and authoritative web presence. Don't give in to complacency, even though your real estate consulting company is doing well. House buying experts universally believe that the very best time to expand your company is when you are gaining momentum. When you have dedication to the project, you could build a successful company. If your company could learn to embrace changes in the marketplace and always strive for something better, you will get through a lot of tough times.

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What most users do not realize is that to be a RESTful architecture the web service must satisfy formal constraints. In particular, the application must be separated into a client-server model and the server must remain completely stateless. No client context may be stored on the server and resources should also be uniquely and uniformly identified. The client also should be able to navigate the API and transition state through the use of links and metadata in the resource responses. The client should not assume the existence of resources or actions other than a few fixed entry points, such as the root of the API.

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In the Brahma-saṁhitā it is stated that the Supreme Lord, Govinda, is always served in His abode by many, many millions of goddesses of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānam. These millions and trillions of goddesses of fortune who reside in the Vaikuṇṭha planets are not exactly consorts of the Supreme Personality of Godhead, but are the wives of the devotees of the Lord and also engage in the service of the Supreme Personality of Godhead. It is stated here that in the Vaikuṇṭha planets the houses are made of marble. Similarly, in the Brahma-saṁhitā it is stated that the ground on the Vaikuṇṭha planets is made of touchstone. Thus there is no need to sweep the stone in Vaikuṇṭha, for there is hardly any dust on it, but still, in order to satisfy the Lord, the ladies there always engage in dusting the marble walls. Why? The reason is that they are eager to achieve the grace of the Lord by doing so. It is also stated here that in the Vaikuṇṭha planets the goddesses of fortune are faultless. Generally the goddess of fortune does not remain steadily in one place. Her name is Cañcalā, which means “one who is not steady.” We find, therefore, that a man who is very rich may become the poorest of the poor. Another example is Rāvaṇa. Rāvaṇa took away Lakṣmī, Sītājī, to his kingdom, and instead of being happy by the grace of Lakṣmī, his family and his kingdom were vanquished. Thus Lakṣmī in the house of Rāvaṇa is Cañcalā, or unsteady. Men of Rāvaṇa’s class want Lakṣmī only, without her husband, Nārāyaṇa; therefore they become unsteady due to Lakṣmījī. Materialistic persons find fault on the part of Lakṣmī, but in Vaikuṇṭha Lakṣmījī is fixed in the service of the Lord. In spite of her being the goddess of fortune, she cannot be happy without the grace of the Lord. Even the goddess of fortune needs the Lord’s grace in order to be happy, yet in the material world even Brahmā, the highest created being, seeks the favor of Lakṣmī for happiness.

Fundamentally, there are only two ways of co-ordinating the economic activities of millions. One is central direction involving the use of coercion—the technique of the army and of the modern totalitarian state. The other is voluntary co-operation of individuals—the technique of the market place. The possibility of co-ordination through voluntary co-operation rests on the elementary—yet frequently denied—proposition that both parties to an economic transaction benefit from it, provided the transaction is bi-laterally voluntary and informed. Exchange can therefore bring about co-ordination without coercion. A working model of a society organized through voluntary exchange is a free private enterprise exchange economy—what we have been calling competitive capitalism. In its simplest form, such a society consists of a number of independent households—a collection of Robinson Crusoes, as it were. Each household uses the resources it controls to produce goods and services that it exchanges for goods and services produced by other households, on terms mutually acceptable to the two parties to the bargain. It is thereby enabled to satisfy its wants indirectly by producing goods and services for others, rather than directly by producing goods for its own immediate use. The incentive for adopting this indirect route is, of course, the increased product made possible by division of labor and specialization of function. Since the household always has the alternative of producing directly for itself, it need not enter into any exchange unless it benefits from it. Hence, no exchange will take place unless both parties do benefit from it. Co-operation is thereby achieved without coercion. Specialization of function and division of labor would not go far if the ultimate productive unit were the household. In a modern society, we have gone much farther. We have introduced enterprises which are intermediaries between individuals in their capacities as suppliers of service and as purchasers of goods. And similarly, specialization of function and division of labor could not go very far if we had to continue to rely on the barter of product for product. In consequence, money has been introduced as a means of facilitating exchange, and

The so-called yogīs who concentrate their mind or meditate upon the impersonal or void are described here. This verse of Śrīmad-Bhāgavatam describes persons who are expected to be very expert yogīs engaged in meditation but who do not find the Supreme Personality of Godhead seated within the heart. These persons are described here as durātmā, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahātmā, which means one who has a broad heart. Those so-called yogīs who, although engaged in meditation, are not broad-hearted cannot find the four-handed Nārāyaṇa form, even though He is seated within their heart. Although the first realization of the Supreme Absolute Truth is impersonal Brahman, one should not remain satisfied with experiencing the impersonal effulgence of the Supreme Lord. In the Īśopaniṣad also, the devotee prays that the glaring effulgence of Brahman may be removed from his eyes so that he can see the real, personal feature of the Lord and thus satisfy himself fully. Similarly, although the Lord is not visible in the beginning because of His glaring bodily effulgence, if a devotee sincerely wants to see Him, the Lord is revealed to him. It is said in Bhagavad-gītā that the Lord cannot be seen by our imperfect eyes, He cannot be heard by our imperfect ears, and He cannot be experienced by our imperfect senses, but that if one engages in devotional service with faith and devotion, then God reveals Himself.

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If we really want to satisfy our customers, we can offer much more than products or services; we can offer to resolve an external, internal, and philosophical problem whenever they engage our business.

customers disrupt markets, shifting their behavior in the course of trying to satisfy their changing needs and desires. When customers decouple their consumption activities, they implicitly decide that they no longer wish to perform all of the activities required to acquire a product or service with the same company.

Measure your progress by your experience of the love of God and its exercise before men... In contrast, servile, base, and mercenary is the notion of Christian practice among the bulk of nominal Christians. They give no more than they dare not withhold. They abstain from nothing but what they dare not practice. When you state to them the doubtful quality of any action, and the consequent obligation to refrain from it, they reply to you in the very spirit of Shylock, " they cannot find it in the bond." In short, they know Christianity only as a system of restraints. It is robbed of every liberal and generous principle. It is rendered almost unfit for the social relationships of life, and only suited to the gloomy walls of a cloister, in which they would confine it. But true Christians would consider themselves as not satisfying some rigorous creditor, but as discharging a debt of gratitude. Accordingly, theirs is not the stinted return of a constrained obedience, but the large and liberal measure of voluntary service."-William Wilberforce, Real Christianity

Mooresville Plumbing Pros has been servicing the Mooresville, NC area for many years. We offer quality plumbing services at an affordable rate. We are a family owned and operated business with many satisfied customers. No matter when you call us, we will answer as a real person and will give you the personal services you need.

To quote President Harry Truman, “Always be nice to all the people who can’t talk back to you. I can’t stand a man or woman who bawls out underlings to satisfy

Truly Nolen is a family-owned company with more than 80 years of experience providing the best pest control in Cambodia. If you’re not completely satisfied, you’ll get a full refund on your most recent service with our 100% money back guarantee.Truly Nolen has more than 80 years of experience bringing environmentally responsible and affordable pest control to many neighborhoods, just like our founder Truly David Nolen intended. Our experts are trained to treat dozens of bugs. You can choose to get quarterly service with our.

Latent Needs The larger and more significant portion of the market is comprised of prospects who do have needs for your product or service, but haven’t yet recognized those needs. In QBS, we say that these prospects have latent needs. Latent needs are needs that do exist but haven’t yet surfaced as problems or desires. Prospects with latent needs fail to recognize that they are no longer satisfied with the status quo. As an example, suppose you and I were standing beside your car when suddenly we noticed that one of your tires was worn down to the cords. Instantly, you would have a need for new tires. The question is, did you have a need for new tires yesterday? Sure you did. The tread on your tire didn’t wear itself down overnight. But until you actually recognized the existence of a problem, your need for new tires was latent. It existed, although you were not aware of it at the time. This is essentially what happened when Brent called me. I absolutely had a need for septic tank improvement products, but my need was a latent need. Salespeople encounter prospects with latent needs all the time—especially prospects who say things like: “I don’t need life insurance because I’m not planning to die any time soon.” Or, “We don’t have time to evaluate new technology, because we’re too busy putting out fires.” Here’s my personal favorite: “We can’t afford sales training right now, because sales have been slow.

Janitorial cleaning has many benefits for businesses. By keeping your office or business clean, you can improve the health and safety of your employees and the appearance of your property. This blog post will discuss some of the top benefits of janitorial cleaning and how it can improve your business! What is Janitorial Cleaning? Janitorial cleaning is a professional cleaning typically performed by janitors or professional cleaners. This cleaning can involve everything from sweeping and mopping floors to cleaning bathrooms and kitchens. Businesses often hire janitorial cleaning services to keep their properties clean regularly. The Benefits of Janitorial Cleaning: Many benefits come along with janitorial cleaning, both for businesses and employees. Some of the top benefits include: Improved health and safety: One of the essential benefits of janitorial cleaning is enhanced health and safety for employees. Keeping your office or business clean can help prevent the spread of illness-causing bacteria and viruses. In addition, janitorial cleaning can help reduce the risk of slips, trips, and falls by keeping floors clean and free of debris. Improved appearance: Another benefit of janitorial cleaning is improved appearance. First impressions are essential; a clean office or business can make a good impression on customers, clients, and other visitors. A well-maintained property can also reflect positively on your company’s brand. Increased productivity: Janitorial cleaning can also lead to increased productivity in the workplace. Employees working in a clean and orderly environment tend to be more productive and efficient. Studies have shown that employees who work in clean offices are up to 15% more effective than those who work in cluttered or messy environments. Improved morale: Finally, janitorial cleaning can also improve employee morale. When employees feel good about their working environment, they are more likely to be happy and satisfied with their jobs. This, in turn, can lead to increased productivity and loyalty to your company. As you can see, many benefits come along with janitorial cleaning. If you want to improve your business, janitorial cleaning is a great place to start! Contact us at 954-341-4141 for more inforamtion.

The great American innovation in congregation is to turn it into a consumer enterprise. We Americans have developed a culture of acquisition, an economy that is dependent on wanting more, requiring more. We have a huge advertising industry designed to stir up appetites we didn't even know we had. We are insatiable. It didn't take long for some of our Christian brothers and sisters to develop consumer congregations. If we have a nation of consumers, obviously the quickest and most effective way to get them into our congregations is to identify what they want and offer it to them, satisfy their fantasies, promise them the moon, recast the gospel in consumer terms: entertainment, satisfaction, excitement, adventure, problem-solving, whatever. This is the language we Americans grow up on, the language we understand. We are the world's champion consumers, so why shouldn't we have state-of-the-art consumer churches? Given the conditions prevailing in our culture, this is the best and most effective way that has ever been devised for gathering large and prosperous congregations. Americans lead the world in showing how to do it. There is only one thing wrong: this is not the way in which God brings us into conformity with the life of Jesus and sets us on the way of Jesus' salvation. This is not the way in which we become less and Jesus becomes more. This is not the way in which our sacrificed lives become available to others in justice and service. The cultivation of consumer spirituality is the antithesis of a sacrificial, "deny yourself" congregation. A consumer church is an antichrist church. We can't gather a God-fearing, God-worshiping congregation by cultivating a consumer-pleasing, commodity-oriented congregation. When we do, the wheels start falling off the wagon. And they are falling off the wagon. We can't suppress the Jesus way in order to sell the Jesus truth. The Jesus way and the Jesus truth must be congruent. Only when the Jesus way is organically joined with the Jesus truth do we get the Jesus life.