Save Natural Resources Quotes

If you paid any attention to the role of disease in human affairs, you’d know the danger we’re in. We got smug after all of the victories over infection in the twentieth century, but nature is not a stable force. It evolves, it changes, and it never becomes complacent. We don’t have the time or resources now to do anything other than fight this disease. Every nation on earth has to be involved whether you think of them as friends or enemies. If we’re going to save civilization, we have to fight together and not against each other.

Man is left a conscious Something in the midst, so far as he knows, of Nothing: with no resources save the exploring of his own consciousness.

To show our commitment to the future means to dedicate our time, efforts, resources, saving nature and to develop nice thoughts for better thinking.

The violence of hierarchy is the violence that the powerful use against the dispossessed to keep them subordinated. As an example, the violence committed for wealth is socially invisible or committed at enough of a distance that its beneficiaries don't have to be aware of it. This type of violence has defined every imperialist war in the history of the US that has been fought to get access to "natural resources" for corporations to turn into the cheap consumer goods that form the basis of the American way of life.

Adopt and rescue a pet from a local shelter. Support local and no-kill animal shelters. Plant a tree to honor someone you love. Be a developer — put up some birdhouses. Buy live, potted Christmas trees and replant them. Make sure you spend time with your animals each day. Save natural resources by recycling and buying recycled products. Drink tap water, or filter your own water at home. Whenever possible, limit your use of or do not use pesticides. If you eat seafood, make sustainable choices. Support your local farmers market. Get outside. Visit a park, volunteer, walk your dog, or ride your bike.

LABOR IS A RESOURCE and TIME IS A RESOURCE are by no means universal. They emerged naturally in our culture because of the way we view work, our passion for quantification, and our obsession with purposeful ends. These metaphors highlight those aspects of labor and time that are centrally important in our culture. In doing this, they also deemphasize or hide certain aspects of labor and time. We can see what both metaphors hide by examining what they focus on. In viewing labor as a kind of activity, the metaphor assumes that labor can be clearly identified and distinguished from things that are not labor. It makes the assumptions that we can tell work from play and productive activity from nonproductive activity. These assumptions obviously fail to fit reality much of the time, except perhaps on assembly lines, chain gangs, etc. The view of labor as merely a kind of activity, independent of who performs it, how he experiences it, and what it means in his life, hides the issues of whether the work is personally meaningful, satisfying, and humane. The quantification of labor in terms of time, together with the view of time as serving a purposeful end, induces a notion of LEISURE TIME, which is parallel to the concept LABOR TIME. In a society like ours, where inactivity is not considered a purposeful end, a whole industry devoted to leisure activity has evolved. As a result, LEISURE TIME becomes a RESOURCE too—to be spent productively, used wisely, saved up, budgeted, wasted, lost, etc. What is hidden by the RESOURCE metaphors for labor and time is the way our concepts of LABOR and TIME affect our concept of LEISURE, turning it into something remarkably like LABOR. The RESOURCE metaphors for labor and time hide all sorts of possible conceptions of labor and time that exist in other cultures and in some subcultures of our own society: the idea that work can be play, that inactivity can be productive, that much of what we classify as LABOR serves either no clear purpose or no worthwhile purpose.

The attack on Syria has begun, they are accusing President Assad of killing his people. And the Yankees want to come in and bomb the people in order to save them. What shameless cynicism. It's a new strategy they've invented, to generate violent armed conflicts and spill blood in a country in order to then bomb it and intervene and take ownership of its natural resources and convert it into a colony.

In newspapers, magazines and on television, the public has been warned off the very vitamins and other supplements that have been repeatedly proven to reduce illness in practically every instance. The effective use of food supplements and natural diet saves money, pain and lives... and you have been told not to do it. If you want something done right you have to do it yourself. This especially includes your healthcare. One of the most common questions about vitamin therapy is, are huge doses safe? This book will help answer that question once and for all, and while we are at it, here’s the answer in advance. Yes. Megadoses of vitamins are very safe. Vitamins do not cause even one death per year. Pharmaceutical drugs, taken as directed, cause over 100 000 deaths annually. Still it is granted that we need access to all the tools that medicine and technology can provide, when used with caution. We must also fully use our natural resources of therapeutic nutrition and vitamins. To limit ourselves to pharmaceutical medicine is like going into the ring to fight the champ with one hand tied behind our backs.

One way of minimizing costs is to figure out how to manufacture a product with the least possible resources. In the telecommunications industry, for example, the developed countries of the world have gone from using relatively expensive copper wire, to extremely inexpensive sand (silicon chips), to even less expensive satellite signals. Enormous natural resources (copper) have been conserved not because of environmental sensitivity but because of profit seeking in a competitive, capitalist economy. Thousands of similar examples could be cited, though environmentalists ignore these.

The main obstacle to using machine labor is lack of cost-effectiveness: machine labor consuming more value than it produces. I call this the “private jet problem.” Travel by private jet is an amazing thing. If you have a private jet, you can save a lot of time in your traveling, and you can travel to all kinds of great places at the drop of a hat. So why don’t the vast majority of us travel by private jet? Because despite the value of the time private-jet labor produces, the enormous amount of resources consumed via private-jet labor makes it cost-prohibitive for the vast majority of us.

Nature is cyclical. It curves and revolves, with little use for linear ways… Adrienne Rich’s 1977 poem “Natural Resources” unlocked the title of the book. “My heart is moved by all I cannot save,” she writes. Ours too- and by all that we can. The work at hand is hard and uncertain, yet we find our warrior spirits, charge ahead, and care for one another every step of the way. We will stumble as we chart this unmapped path; let’s forgive our fallibility, safeguard our empathy, and lead with kindness as we go. In more poignant words from Adrienne Rich: There must be those among whom we can sit down and weep, and still be counted as warriors.

I’m a lifelong environmentalist. My voice piped at age ten: “I give my pledge as an American to save and faithfully to defend from waste the natural resources of my country—its air, soil, and minerals, its forests, waters, and wildlife.” I got infected by that Conservation Pledge through the magazine Outdoor Life and proceeded to paste it on everything and everyone around me. Since the concept of pledge has long been rendered meaningless by the surreal Pledge of Allegiance that American schoolchildren have to recite, what I meant in 1948—and mean now—is: “I declare my intent to save and defend from waste the world’s natural resources—its air, soil, and minerals, its forests, waters, and wildlife.

as the nature of space and time are relative to the concentration of matter in a given area of the continuum, the nature of reality itself operates by the same or similar, laws. The averaged mass of all the stars in our galaxy controls the ‘reality’ of our microsector of the universe. But as a ship leaves the galactic rim, ‘reality’ breaks down and causes insanity and eventual death for any crew, even though certain mechanical laws – though not all – appear to remain, for reasons we don’t understand, relatively constant. Save for a few barbaric experiments done with psychedelics at the dawn of spatial travel, we have not even developed a vocabulary that can deal with ‘reality’ apart from its measurable, physical expression. Yet, just when we had to face the black limit of intergalactic space, bright resources glittered within.

There is an optimum rate of discounting the future—mathematically, an optimum interest rate—which depends on how long you expect to live, how likely you will get back what you saved, how long you can stretch out the value of a resource, and how much you would enjoy it at different points in your life (for example, when you’re vigorous or frail). “Eat, drink, and be merry, for tomorrow we die” is a completely rational allocation if we are sure we are going to die tomorrow. What is not rational is to eat and drink as if there’s no tomorrow when there really is a tomorrow. To be overly self-indulgent, to lack self-control, is to devalue our future selves too much, or equivalently, to demand too high an interest rate before we deprive our current selves for the benefit of our future selves. No plausible interest rate would make the pleasure in smoking for a twenty-year-old self outweigh the pain of cancer for her fifty-year-old self.

Barbara brings her chair close to mine. She says that, to the outside world, suicide could seem a rational choice for someone like her or me. After all, our shared diagnosis is terminal in many cases. “Anybody else contemplating suicide would receive intervention, because they’re assumed to be depressed and treatable. But you and me . . . ? Society is too quick to allow cripples to off themselves,” she says. In fact, society sometimes seems to encourage disabled people to get out of the way, stop being a burden or stop using up scarce resources, she goes on. It can push disabled people to the margins, where they naturally become depressed. And instead of identifying their depression as treatable—instead of creating opportunities that make their lives worth living—society (she calls it “the majority culture”) wants to push for the right to die before it’s established the right to live. “You know about Jack Kevorkian, right?” she asks.

Sure, zombies can “be a metaphor.” They can represent the oppressed, as in Land of the Dead, or humanity’s feral nature, as in 28 Days. Or racial politics or fear of contagion or even the consumer unconscious (Night of the Living Dead, Resident Evil, Dawn of the Dead). We could play this game all night. But really, zombies are not “supposed to be metaphors.” They’re supposed to be friggin’ zombies. They follow the Zombie Rules: they rise from death to eat the flesh of the living, they shuffle in slow pursuit (or should, anyway), and most important, they multiply exponentially. They bring civilization down, taking all but the most resourceful, lucky and well-armed among us, whom they save for last. They make us the hunted; all of us. That’s the stuff zombies are supposed to do. Yes, they make excellent symbols, and metaphors, and have kick-ass mythopoeic resonance to boot. But their main job is to follow genre conventions, to play with and expand the Zombie Rules, to make us begin to see the world as a place colored by our own zombie contingency plans. […] Stories are the original virtual reality device; their internal rules spread out into reality around us like a bite-transmitted virus, slowly but inexorably consuming its flesh. They don’t just stand around “being metaphors” whose sole purpose is to represent things in the real world; they eat the real world.

The evidence piles up. And in the face of this evidence, proponents of green growth eventually begin to turn to fairy tales. Sure, they say, maybe green growth isn’t empirically actual, but there’s no reason that it can’t happen in theory. We are limited only by our imagination! There’s no reason we can’t have our incomes rising for ever while we nonetheless consume less material stuff each year. And here they are right. There’s no a priori reason why such a thing can’t happen in theory, in a magical alternative world. But there’s a certain moral hazard at stake when we start trafficking in fairy tales – telling people not to worry because eventually, somehow, GDP will de-link from resource use and we’ll be in the clear. In an era of climate emergency and mass extinction, we don’t have time to speculate about imaginary possibilities. We don’t have time to wait for this juggernaut of ecological destruction to suddenly stop being destructive, when all the evidence says it won’t happen. It is unscientific, and a profoundly irresponsible gamble with human lives – with all of life. There is an easy way to solve this problem. For decades, ecological economists have proposed that we can put an end to the debate once and for all with a simple and elegant intervention: impose a cap on annual resource use and waste, and tighten that cap year-on-year until we are back within planetary boundaries.36 If green growthers really believe GDP will keep growing, for ever, despite rapid reductions in material use, then this shouldn’t worry them one bit. In fact, they should welcome such a move. It will give them a chance to prove to the world once and for all that they are right. Indeed, putting hard limits on resource use and waste will help incentivise the transition, spurring the shift toward dematerialised GDP growth. But every time we propose this policy to green growthers, they wriggle away. Indeed, to my knowledge, not a single proponent of green growth has ever agreed to take it up. Why not? I suspect that on some deep level – despite the fairy tales – they realise that this is not how capitalism actually works. For 500 years, capitalism has depended on extraction from nature. It has always needed an ‘outside’, external to itself, from which to plunder value, for free, without an equivalent return. That’s what fuels growth. To put a limit on material extraction and waste is to effectively kill the goose that lays the golden eggs.

Today, you will learn about the essential ways to help save the environment and planet, try decreasing energy and water consumption, changing your eating and transportation habits to conserve natural resources, and adapting your home and yard to be more environmentally friendly

Global climate change, over-consumption of natural resources, terror-fueled wars that led to xenophobia—these were our ancestors’ mistakes. Nations were starving to death, and people were being massacred in the thousands by radicals, and do you know what the other nations did? They did nothing. The second they stopped caring for each other is when they sealed their fate. They closed their borders. Instead of trying to save, they instead sought to preserve what they had left. This forced nations to invade in order to survive, and nuclear weapons no longer became a deterrent but a catalyst, ultimately creating a war that ended their world.

Men have long competed for access to the scarcer sexual resource, women. And the costs of losing the contest are so high (genetic oblivion) that natural selection has inclined them to compete with special ferocity. In all cultures, men wreak more violence, including murder, than women. (Indeed, across the animal kingdom, males are the more belligerent sex, except in those species, such as phalaropes, where male parental investment is so high females can reproduce more often than males.) Even when the violence isn't against a sexual rival, it often boils down to sexual competition. A trivial dustup may escalate until one man kills another to "save face"- to earn the sort of raw respect that, in the ancestral environment, could have raised status and brought sexual rewards.

The kings, who are the most set on destroying the feudal baronies, are also the best friends of the merchants, the bankers and the master manufacturers. A shipowner is not the chieftain of a gang of sailors whom he abstracts from Power's clutch, but rather an employer of labour who on the contrary, makes them available to power when the time comes for it to require them; In this way, it is explained the favour shown by Francis I, to take one instance towards, Ango. A banker is not after political power - he is after wealth. His function is to build a sort of store-house on which, when the when the time is ripe, Power will draw to transmute this wealth into strength. A mercantile aristocracy, then, so far from abstracting anything from the state's resources, makes potential additions to them which will, when circumstances so require, be realized. This is the only aspect under which, for many years, Power saw the money power. But in the end the overthrow of every other social domination of whatever kind left financial domination master of the field. At that stage it was seemed to be the formative source of fresh cells. That showed itself clearly enough in the case of the industrial employers. Not only was the employer the law in his factory, but quite often he would put up nearby a township for his workers in which he had the position of prince. A point was reached at some of the states of the USA, at which the manufacturer, owning as he did the land on which the factory had been built, allowed on it no other police than his own. In its jealousy of any and every command, however small, which was not its own, Power could not tolerate such independence. Moreover, as in every other battle which it had fought with aristocratic formations, it soon found itself appealed to by the underlings. Then it made its way not only into the employer's township but into his workshop as well; there it introduced its own law, its own police and its own factory regulations. If its earlier aggressions against closed aristocratic formations were not our old friends, we might be tempted to see in this one nothing more than a result of the popular character of the modern state, and of socialist ideas. These factors played, no doubt, their part, but no more was needed, than that Power should be itself - a thing naturally tending to shut out the intervention of all other authorities. The financial cell is less visible to the eye than the industrial cell. But its hold on money, and above all by its disposal of vast amounts of private savings, finance has been able to build up a vast structure and impose on the ever growing number of its subjects and authority which is ever plainer on the planer to the view on the empires of finance, also, power made war. The signal for battle was not given by a socialist state, the natural enemy of the barons of capital. It came from Theodore Roosevelt, himself a man of Power, and therefore the enemy of all private authorities. In this way, a new alliance was sealed - an alliance no less natural than that of the Power of early days with the prisoners of the clan-cells, than that of the monarchy with the subjects of the feudal barons - that of the modern state with the men exploited by capitalist industry, with the men dominated by the financial trusts. The state has often waged this particular war half-heartedly, thereby making the extent to which it has turned its back on itself and has renounced its role of Power. And renunciation was in this case favoured by the internal weakness of modern Power; the precariousness of its tenure encouraged its phantom tenants to betray it in favor of the financial aristocracies. But Power has natural charms for those who desire it for its use. It was a certain that anti-capitalists would come to occupy the public offices of the bourgeois state, as it was certain that anti-feudalists would come to occupy those of the monarchial state.

When it's absolutely necessary, recycling is a better option than sending an item to the landfill. It does save energy, conserve natural resources, divert materials from landfills, and create a demand for recovered materials. Although it is a form of disposal, it provides a guide for making better purchases, based on the knowledge of what recycles best. When buying new, we should choose products that not only support reuse but also are made of materials that have a high postconsumer content, are compatible with our community's recycling program, and are likely to get recycled over and over (e.g., steel, aluminum, glass, or paper) versus downcycled (e.g., plastics).

What is Outsourcing? "Outsourcing" is the short form of the English word Outside Resourcing. The term outsourcing was first coined around 1989 and was first seen as a business strategy. Later in the 1990s, this subject was included as an important component of business economics. Since then people started to have various interests in outsourcing. Out means 'Outside' and source means 'Source'. In other words, the whole meaning of Outsourcing is "to bring work from an external source". Here are the key aspects of outsourcing: 1. Opportunities: It can encompass a wide range of functions including customer support, information technology services, human resources functions, manufacturing, accounting, marketing, and more. 2. Benefits: Outsourcing offers several benefits including cost savings, access to specialized skills and technology, increased efficiency, scalability, and ability to focus on core competencies. 3. Global Reach: Outsourcing is not restricted by geographical boundaries. That's why companies can engage service providers from around the world to access global talent pools and cost advantages. 4. Types of Outsourcing: Outsourcing can be divided into several categories. Such as Business Process Outsourcing (BPO), Information Technology Outsourcing (ITO), Knowledge Process Outsourcing (KPO), and many more depending on the nature of the service being outsourced. 5. Challenges: Although outsourcing can offer many benefits. It also presents challenges related to data security, communication, cultural differences, and the need for effective management of outsourcing relationships. 6. Outsourcing model: Companies can choose from several outsourcing models, including offshoring (outsourcing to a service provider in another country), nearshoring (outsourcing to a service provider in a nearby country), and onshoring (outsourcing to a service provider within the same country). Outsourcing means the process of taking the work of an organization or company from an external source. For example – “You Can't find any qualified person within the company to do a job in your company. So you offer some money to an outside freelancer to do the job and he agrees to do the job. Well, that's called outsourcing”. Simply put, outsourcing is basically the payment you pay a freelancer to do the work they are good at.

The prisoner’s dilemma may seem to represent a rather specific and unusual scenario, but in fact it shows up all over the place in human and animal life. It turns out, for example, to underlie arms races in international relations, inaction on climate change, obstacles to trade, and even natural phenomena such as why trees grow so tall—giant redwoods could save terrific resources by only growing to, say, 50 feet (they usually grow to over 200), but in the competition for light, whoever grows that bit taller at the expense of the others will do better. In

Nothing but a miracle of grace can lead to the saving of any sinner. Oh, my reader, be not deceived on this vital matter; to mortify the lusts of the flesh, to be crucified unto the world, to overcome the Devil, to die daily unto sin and live unto righteousness, to be meek and lowly in heart, trustful and obedient, pious and patient, faithful and uncompromising, loving and gentle; in a word, to be a Christian, to be Christ-like, is a task far, far beyond the poor resources of fallen human nature.

Another benefit of the static nature of tuples is something Python does in the background: resource caching. Python is garbage collected, which means that when a variable isn’t used anymore Python frees the memory used by that variable, giving it back to the operating system for use in other applications (or for other variables). For tuples of sizes 1–20, however, when they are no longer in use the space isn’t immediately given back to the system, but rather saved for future use. This means that when a new tuple of that size is needed in the future, we don’t need to communicate with the operating system to find a region in memory to put the data, since we have a reserve of free memory already. While this may seem like a small benefit, it is one of the fantastic things about tuples: they can be created easily and quickly since they can avoid communications with the operating system, which can cost your program quite a bit of time.

Correlations made by big data are likely to reinforce negative bias. Because big data often relies on historical data or at least the status quo, it can easily reproduce discrimination against disadvantaged racial and ethnic minorities. The propensity models used in many algorithms can bake in a bias against someone who lived in the zip code of a low-income neighborhood at any point in his or her life. If an algorithm used by human resources companies queries your social graph and positively weighs candidates with the most existing connections to a workforce, it makes it more difficult to break in in the first place. In effect, these algorithms can hide bias behind a curtain of code. Big data is, by its nature, soulless and uncreative. It nudges us this way and that for reasons we are not meant to understand. It strips us of our privacy and puts our mistakes, secrets, and scandals on public display. It reinforces stereotypes and historical bias. And it is largely unregulated because we need it for economic growth and because efforts to try to regulate it have tended not to work; the technologies are too far-reaching and are not built to recognize the national boundaries of our world’s 196 sovereign nation-states. Yet would it be best to try to shut down these technologies entirely if we could? No. Big data simultaneously helps solve global challenges while creating an entirely new set of challenges. It’s our best chance at feeding 9 billion people, and it will help solve the problem of linguistic division that is so old its explanation dates back to the Old Testament and the Tower of Babel. Big data technologies will enable us to discover cancerous cells at 1 percent the size of what can be detected using today’s technologies, saving tens of millions of lives. The best approach to big data might be one put forward by the Obama campaign’s chief technology officer, Michael Slaby, who said, “There’s going to be a constant mix between your qualitative experience and your quantitative experience. And at times, they’re going to be at odds with each other, and at times they’re going to be in line. And I think it’s all about the blend. It’s kind of like you have a mixing board, and you have to turn one up sometimes, and turn down the other. And you never want to be just one or the other, because if it’s just one, then you lose some of the soul.” Slaby has made an impressive career out of developing big data tools, but even he recognizes that these tools work best when governed by human judgment. The choices we make about how we manage data will be as important as the decisions about managing land during the agricultural age and managing industry during the industrial age. We have a short window of time—just a few years, I think—before a set of norms set in that will be nearly impossible to reverse. Let’s hope humans accept the responsibility for making these decisions and don’t leave it to the machines.

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

Our earth is the life-giving force for every living being, and life in it is derived from the energy generated from the invaluable elements of nature. The most important element among these invaluable elements is "Soil" which is the most indispensable component of our environment and from this the major energy of life is discharged. We place more emphasis on planting trees in the concept of keeping the environment safe and pure, but do not give much ponderability to the protection of the Soil that nourishes these trees. The proper nutrition of every seed is completely dependent on the fertilizing capacity of the Soil and the seeds which provide us fruits, flowers, oxygen etc., without which our lives and other living beings are not presumable. Soil mainly conducts the life of all beings including human beings, as well as the land of our earth is the most vital source of power, the most preciosity resource of our earth. Conserving the Soil is our utmost accountability so that in the coming times our environment can be made even more preferential. Without Soil no one life and isomorphism of our nature is not possible, since every living being is dependent on Soil itself; Soil is our complement and we are completely envolved with Soil. "Conservation of the Soil is the protection of lives, then save the Soil, save the lives.

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The Path of the 99% Purely, statistically speaking (and nothing personal intended), it is almost certain you won’t make an investment in a franchise either. You will probably complain about the way things are, dream about what could be, take a brief stand for yourself by declaring, “I am tired placing my future in the hands of others. Now it’s my turn!” Then you’ll Google franchise opportunities, visit franchisor homepages, gather stacks of franchisor brochures, research companies, talk to people and professionals you trust, and have conversations with franchisors. You’ll feel proactive. You’ll tell your friends you’re considering buying a business. Chances are they thought about it, too. Some will be happy for you, some will be jealous, some will be afraid for you. Virtually everyone will share their strong opinions with you. You’ll dream about what it would be like to be your own boss. You’ll think about your customers and employees. You’ll make clever little charts such as the T Bar, where you neatly list all the pros on the left side of the page, balanced by the cons on the right side. Then the time will come to make a decision. Fear, doubt, and negative self-chatter (yours, your spouse’s, your kids’, your parents,’ your friends’, and your hired professionals’) will kick into high gear. Eventually, you probably will make a fear-based “no” decision, backed by the logic of your neatly listed cons. “The business has fatal flaws,” you think, “Employee turnover is too high. Competition is too fierce. The business is too risky. Sure, it may work in some areas, but everyone knows our town is different.” And with everything going on in your life, the timing couldn’t be worse. Yes, you are being completely responsible with your resources. You didn’t work this hard and long and sacrifice this much to lose what you’ve earned and saved. Moving forward with a franchise would put your family in danger. If you leave your company, you will lose your insurance benefits and 401(k). What if someone in your family had to go to hospital? How would you survive without insurance? Plus, your industry is changing so fast, in a few years your expertise would be obsolete and it would be impossible for you to regain entry if your business didn’t make it. Certainly almost every reasonable person armed with the same research and faced with the same personal challenges you have would naturally come to the same conclusion. And you are right. 99 percent do.

A CHARTER FOR LIFE ON EARTH Listed in Alphabetical Order Right Action: Join and support organisations and political parties dedicated to the welfare of the Earth. Dissent skilfully about war, environmental destruction, economic targets and corruption in governments and corporations affecting the lives of people and animals. Dissent about harm and destruction of natural resources, land, water, and air. Engage in ethical investments and support worthwhile projects. Support and develop, as fully as possible, spirituality, religion, arts, science and philosophies that support the Earth and all its occupants. Right Conservation: Save energy. Use less oil. Conserve water. Wear more clothes at home and work out to keep warm rather than turning up the heating. Examine every area of your home and the rest of your life to see where you can save energy. Apply the principles of conservation to every area of your life. Campaign for switching off lights and energy at night in government and business offices, large and small.

Now how long do you expect me to last under your Plan?” There was no answer, then Lawson cried suddenly, blindly, righteously, “In time of national peril, it is your duty to serve, suffer and work for the salvation of the country!” “I don’t see why pumping my earnings into Orren Boyle’s pocket is going to save the country.” “You have to make certain sacrifices to the public welfare!” “I don’t see why Orren Boyle is more ‘the public’ than I am.” “Oh, it’s not a question of Mr. Boyle at all! It’s much wider than any one person. It’s a matter of preserving the country’s natural resources—such as factories—and saving the whole of the nation’s industrial plant. We cannot permit the ruin of an establishment as vast as Mr. Boyle’s. The country needs it.” “I think,” said Rearden slowly, “that the country needs me much more than it needs Orren Boyle.

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The vague contention that the economy must be decarbonised via the replacement of fossil fuels by renewable energy is inadequate when building the new infrastructure required currently relies on continued and expanded environmental plunder, such as the mining of cobalt and lithium for batteries. Resource extraction is responsible for 50% of global emissions, with minerals and metal mining responsible for 20% of emissions even before the manufacturing stage.[36] The ‘green’ industrial revolution proposed by social democrats may end up with a carbon neutral system of production by the time it is finished, but in the meantime it would be anything but. That mankind and nature have been so profoundly alienated from each other under capitalism requires that they be reunited if the planet is to remain habitable.[37] One of the ways that this alienation has been most concretely institutionalised has been through the international prohibition and under-utilisation of the hemp and cannabis plants, the most prolific and versatile crops on Earth that were used for thousands of years before capitalism for food, fuel, medicine, clothing and construction. As we shall see, not only does hemp remain capable of providing for most of humanity’s needs, it is the key not only to reversing desertification and stabilising the climate, but also furthering technological and industrial progress. We therefore argue that saving the planet is bound up with ending this alienation and completing the transition from a labour-intensive extraction-based economy to a hemp-based fully automated system of production. A green industrial revolution must be precisely that – green.

Especially is this true of the concept of "secret virtue", which is a very characteristic feature of Zen discipline. It means not to waste natural resources; it means to make full use, economic and moral, of everything that comes your way; it means to treat yourself and the world in the most appreciative and reverential frame of mind. It particularly means practising goodness without any thought of recognition by others. A child is drowning; I get into the water, and the child is saved. That is all there is to be done in the case; what is done is done. I walk away, I never look backward, and nothing more is thought of it. A cloud passes and the sky is as blue as ever and as broad. Zen calls it "a deed without merit" (anabhogacarya) , and compares it to a man's work who tries to fill up a well with snow,

From Alan Thein Durning: The extreme disruption of ecosystems will end. The question is whether people will end it voluntarily and creatively, or whether nature will end it for them, savagely and catastrophically... Humanity’s failure to act in defense of the Earth is conventionally explained as a problem of knowledge: not enough people yet understand the dangers or know what to do about them. An alternative explanation is that this failure reflects a fundamental problem of motivation. People know enough, but they don’t care enough. They do not care enough because they do not identify themselves with the world as a whole. The Earth is such a big place that it might as well be no place at all. If places motivate but the planet does not, a curious paradox emerges. The wrenching global problems that the world’s leading thinkers so earnestly warn about- crises such as deforestation, hunger, population growth, climate change, loss of cultural and biological diversity- may submit to solutions only obliquely. The only cures possible may be local and motivated by a sentiment- the love of home- that global thinkers often regarded as divisive and or provincial. Thus, it may be possible to diagnose problems globally, but impossible to solve them globally. There may not be any ways to save to world that are not, first and foremost, ways for people to say their own places. Here is the hope: that this generation becomes the next wave of natives, first in this place on Earth and then in others. This newfound permanence allows the quiet murmur of localities to become audible again. And that not long thereafter, perhaps very soon, the places of this Earth will be healed and whole again. ...AJ Auden said, “We have spent thee past 250 years in restless movement, recklessly skimming off the cream of superabundant resources, but we have not used the land in the true sense of the word, not have we done ourselves much permanent good. It’s high times that we settled down, not for a hundred years, but for a thousand, forever.

If you paid any attention to the role of disease in human affairs, you’d know the danger we’re in. We got smug after all the victories over infection in the twentieth century. But nature is not a stable force. It evolves, it changes, and it never becomes complacent. We don’t have the time or resources now to do anything other than fight this disease. Every nation on earth has to be involved, whether you think of them as friends or enemies. If we’re going to save civilization, we have to fight together and not against each other.

Compared with the Celt, the Northman is heavy, reserved, a child of earth, yet seemingly but half awakened. He cannot say what he feels save by vague indication, in a long, roundabout fashion. He is deeply attached to the country that surrounds him, its meadows and rivers fill him with a latent tenderness; but his home sense has not emancipated itself into love. The feeling for nature rings in muffled tones through his speech and through his myths, but he does not burst into song of the loveliness of the world. Of his relations with women he feels no need to speak, save when there is something of a practical nature to be stated; only when it becomes tragic does the subject enter into his poetry. In other words, his feelings are never revealed until they have brought about an event; and they tell us nothing of themselves save by the weight and bitterness they give to the conflicts that arise. Uneventfulness does not throw him back upon his inner resources, and never opens up a flood of musings or lyricism – it merely dulls him. The Celt meets life with open arms; ready for every impression, he is loth to let anything fall dead before him. The Teuton is not lacking in passionate feeling, but he cannot, he will not help himself so lavishly to life.

Reducing resource use removes pressure from ecosystems and gives the web of life a chance to knit itself back together, while reducing energy use makes it much easier for us to accomplish a rapid transition to renewables before dangerous tipping points begin to cascade. This is called ‘degrowth’ – a planned downscaling of energy and resource use to bring the economy back into balance with the living world in a safe, just and equitable way.

Why test a DR plan? Disaster recovery plans contain lists of procedures and other information that an emergency response team follows when a natural or man-made disaster occurs. The purpose of the plan is to recover the IT systems and infrastructure that support business processes critical to the organization’s survival. Because disasters don’t occur very often, you seldom can clearly tell whether those DR plans will actually work. And given the nature of disasters, if your DR plan fails, the organization may not survive the disaster. Testing is a natural part of the lifecycle for many technology development efforts today: software, processes, and — yes — disaster recovery planning. Figure 10-1 depicts the DR plan lifecycle. Figure 10-1: The DR plan lifecycle. When you test the DR plan, note any discrepancies, and then pass the plan back to the people who wrote each section so they can update it. This process improves the quality and accuracy of the DR plan, which increases the likelihood that the organization will actually survive a disaster if one occurs. Another great benefit of DR plans and their tests is the likelihood that, by undertaking them, you can improve the organization’s everyday processes and systems. When teams closely scrutinize processes and figure out how they can protect and recover those processes, often the team members discover opportunities for improvement. Sometimes the question, “How can we recover this system?” gives people the opportunity to answer the question, “How can we improve the existing system?” Be open to those opportunities because they’ll come, sometimes in droves. The types of testing that I discuss in this chapter are Paper tests Walkthrough tests Simulations Parallel tests Cutover tests These tests range from the simple review of DR procedure documents to simulations to running through procedures as if you’re experiencing the real thing. Developing a test strategy DR testing in all its forms takes considerable effort and time. To make the best possible use of staff and other resources, map out a test strategy well in advance of any scheduled tests. Structure DR testing in the same way you structure other complicated undertakings, such as software development and associated testing. Just follow these steps: 1. Determine how frequently you should perform each type of test. 2. Test individual components. 3. Perform wider tests of combined components. 4. Test the entire plan. When you perform DR testing as outlined in the preceding list, you can identify many errors during individual tests and correct those errors before you do more comprehensive tests. This process saves time by preventing little errors from interrupting comprehensive tests that involve a lot of people. Virtually every enterprise that builds actual products performs testing as outlined in the preceding list. Businesses have found this test methodology to be the most effective way to ensure success in a reasonable timeframe. Figure 10-2 shows the flow of DR testing.

If you were looking for whom to make a hero, look in the direction where there are farmers, for they are the ones who have conspired with nature to save humanity.

Like any other medium, it is a staple, a natural resource. As an outward and visible form of the urge to change and to exchange, it is a corporate image, depending on society for its institutional status. Apart from communal participation, money is meaningless, as Robinson Crusoe discovered when he found the coins in the wrecked ship: I smiled to myself at the sight of this money. “O drug!” said I aloud, “What are thou good for? Thou art not worth to me—no, not the taking off the ground: one of those knives is worth all this heap: I have no manner of use for thee; e’en remain where thou art and, go to the bottom, as a creature whose life is not worth saving.” However, upon second thoughts, I took it away; and wrapping it all in a piece of canvas, I began to think of making another raft … Primitive commodity money, like the magical words of nonliterate society, can be a storehouse of power, and has often become the occasion of feverish economic activity. The natives of the South Seas, when they are so engaged, seek no economic advantage. Furious application to production may be followed by deliberate destruction of the products in order to achieve moral prestige. Even in these “potlatch” cultures, however, the effect of the currencies was to expedite and to accelerate human energies in a way that had become universal in the ancient world with the technology of the phonetic alphabet. Money, like writing, has the power to specialize and to rechannel human energies and to separate functions, just as it translates and reduces one kind of work to another. Even in the electronic age it has lost none of this power.

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Considering healthcare deregulation, the implications could be wide-ranging. Reduced oversight might accelerate the privatization of healthcare, making access dependent on one's ability to pay rather than need. This could exacerbate existing disparities in health outcomes, particularly among low-income populations and minorities who already face significant barriers to quality care. In the realm of environmental regulation, scaling back rules designed to limit emissions and protect natural resources could lead to short-term economic benefits but long-term environmental degradation, affecting air and water quality and contributing to global climate challenges.

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