Scope Change Quotes

For although a man is judged by his actions, by what he has said and done, a man judges himself by what he is willing to do, by what he might have said, or might have done—a judgment that is necessarily hampered, not only by the scope and limits of his imagination, but by the ever-changing measure of his doubt and self-esteem.

When, in disgrace with fortune and men's eyes, I all alone beweep my outcast state And trouble deaf heaven with my bootless cries And look upon myself and curse my fate, Wishing me like to one more rich in hope, Featured like him, like him with friends possess'd, Desiring this man's art and that man's scope, With what I most enjoy contented least; Yet in these thoughts myself almost despising, Haply I think on thee, and then my state, Like to the lark at break of day arising From sullen earth, sings hymns at heaven's gate; For thy sweet love remember'd such wealth brings That then I scorn to change my state with kings. a

There are two kinds of anger: hot and cold. Boys and girls experience both, but as they grow up the anger separates according to the sex. Boys need hot anger to survive. They need inclination to fight, the drive to sink the knife into the flesh, the energy and initiative of fury. It's a requirement of hunting, of defense, of pride. Maybe of sex too. And girls need cold anger. They need the cold simmer, the ceaseless grudge, the talent to avoid forgiveness, the sidestepping of compromise. They need to know when they say something that they will never back down, ever, ever. It's the compensation for a more limited scope in the world. Cross a man and you struggle, one of you wins, you would adjust and go on -- or you lie there dead. Cross a woman and the universe is changed, once again, for cold anger requires an eternal vigilance in all matters of slight and offense.

The Bible is the Word of God: supernatural in origin, eternal in duration, inexpressible in valor, infinite in scope, regenerative in power, infallible in authority, universal in interest, personal in application, inspired in totality. Read it through, write it down, pray it in, work it out, and then pass it on. Truly it is the Word of God. It brings into man the personality of God; it changes the man until he becomes the epistle of God. It transforms his mind, changes his character, takes him on from grace to grace, and gives him an inheritance in the Spirit. God comes in, dwells in, walks in, talks through, and sups with him.

Perceptions which are at present insensible may grow some day: nothing is useless, and eternity provides great scope for change.

To really change the world, we have to help people change the way they see things.

When, in disgrace with fortune and men's eyes, I all alone beweep my outcast state And trouble deaf heaven with my bootless cries And look upon myself and curse my fate, Wishing me like to one more rich in hope, Featured like him, like him with friends possess'd, Desiring this man's art and that man's scope, With what I most enjoy contented least; Yet in these thoughts myself almost despising, Haply I think on thee, and then my state, Like to the lark at break of day arising From sullen earth, sings hymns at heaven's gate; For thy sweet love remember'd such wealth brings That then I scorn to change my state with kings.

All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elefant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains makkeable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games - those which can be played in any sense "perfectly", such as a grid, Prallian scope, 'nkraytle, chess, Farnic dimensions - can be traced to civilisations lacking a realistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies. The very first-rank games acknowledge the element of chance, even if they rightly restrict raw luck. To attempt to construct a game on any other lines, no matter how complicated and subtle the rules are, and regardless of the scale and differentiation of the playing volume and the variety of the powers and attibutes of the pieces, is inevitably to schackle oneself to a conspectus which is not merely socially but techno-philosophically lagging several ages behind our own. As a historical exercise it might have some value, As a work of the intellect, it's just a waste of time. If you want to make something old-fashioned, why not build a wooden sailing boat, or a steam engine? They're just as complicated and demanding as a mechanistic game, and you'll keep fit at the same time.

The most precious etchings of caring can be traced not in the scope of its message, but in the integrity of its purpose.

Earth was such a little, vulnerable thing in the grand scope of the universe.

Saint Bartleby's School for Young Gentlemen Annual Report Student: Artemis Fowl II Year: First Fees: Paid Tutor: Dr Po Language Arts As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class. Mathematics Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners. Social Studies Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal. Science Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me. Social & Personal Development Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder.

Sara Kendell once read somewhere that the tale of the world is like a tree. The tale, she understood, did not so much mean the niggling occurrences of daily life. Rather it encompassed the grand stories that caused some change in the world and were remembered in ensuing years as, if not histories, at least folktales and myths. By such reasoning, Winston Churchill could take his place in British folklore alongside the legendary Robin Hood; Merlin Ambrosius had as much validity as Martin Luther. The scope of their influence might differ, but they were all a part of the same tale.

Do you want a revolution in science? Do what businesspeople do when they want a technological revolution: Just change the rules a bit. Let in a few revolutionaries. Make the hierarchy a bit flatter, to give the young people more scope and freedom. Create some opportunities for high-risk/high-payoff people, so as to balance the huge investment you made in low-risk, incremental science. The technology companies and investment banks use this strategy. Why not try it in academia? The payoff could be discovering how the universe works.

Like the body craves oxygen, the mind is desperate for certainty. It believes that without a safe foothold on reality, it will die. But the fascinating thing is that the illusion of certainty is exactly the opposite of safety because it hardens and narrows the vision to make everything fit its own scope. Then when new information arrives which would be its ally, the mind pushes it away in favor of the leaky life raft to which it clings, sinking all the while beneath the waves of change. In fact, the only antidote for this is to embrace 'I don’t know' so deeply that a powerful, dynamic safety emerges. This is like learning to surf so well that a tsunami wave shows up as a challenge to test our mastery.

When we're talking about implementing change in business, it's good have a holistic view and to consider all of the dynamics, including: What is the scope of the change? Who is being impacted (customers, employees, others)? How are people being impacted, and in what way? Are there different perspectives regarding the experience of the change? What exactly is being changed (systems, processes, jobs)? What is the expected timeline for the change?

As the economy evolves and new technologies emerge that change the way value is exchanged, the kinds of things that we call assets also evolve and change. Assets in 2022 encompass a much broader scope of things than assets in 1922. And assets in 2050 will include new things that maybe don't even exist today or old things that have new roles. The definition of an assets doesn't change, but the kinds of things that are assets changes as society changes.

The ethical standards of scientists must change as the scope of the good and evil caused by science has changed. In the long run, as Haldane and Einstein said, ethical progress is the only cure for the damage done by scientific progress.

It is worse, much worse, than you think. The slowness of climate change is a fairy tale, perhaps as pernicious as the one that says it isn’t happening at all, and comes to us bundled with several others in an anthology of comforting delusions: that global warming is an Arctic saga, unfolding remotely; that it is strictly a matter of sea level and coastlines, not an enveloping crisis sparing no place and leaving no life undeformed; that it is a crisis of the “natural” world, not the human one; that those two are distinct, and that we live today somehow outside or beyond or at the very least defended against nature, not inescapably within and literally overwhelmed by it; that wealth can be a shield against the ravages of warming; that the burning of fossil fuels is the price of continued economic growth; that growth, and the technology it produces, will allow us to engineer our way out of environmental disaster; that there is any analogue to the scale or scope of this threat, in the long span of human history, that might give us confidence in staring it down. None of this is true. But let’s begin with the speed of change. The earth has experienced five mass extinctions before the one we are living through now, each so complete a wiping of the fossil record that it functioned as an evolutionary reset, the planet’s phylogenetic tree first expanding, then collapsing, at intervals, like a lung: 86 percent of all species dead, 450 million years ago; 70 million years later, 75 percent; 125 million years later, 96 percent; 50 million years later, 80 percent; 135 million years after that, 75 percent again. Unless you are a teenager, you probably read in your high school textbooks that these extinctions were the result of asteroids. In fact, all but the one that killed the dinosaurs involved climate change produced by greenhouse gas. The most notorious was 250 million years ago; it began when carbon dioxide warmed the planet by five degrees Celsius, accelerated when that warming triggered the release of methane, another greenhouse gas, and ended with all but a sliver of life on Earth dead. We are currently adding carbon to the atmosphere at a considerably faster rate; by most estimates, at least ten times faster. The rate is one hundred times faster than at any point in human history before the beginning of industrialization. And there is already, right now, fully a third more carbon in the atmosphere than at any point in the last 800,000 years—perhaps in as long as 15 million years. There were no humans then. The oceans were more than a hundred feet higher.

John F. Kennedy summed up Aristotelian happiness in a single sentence: “The full use of your powers along lines of excellence in a life affording scope.

Consumers of psychological change advice should demand broadly useful methods of change that work, and that do so through change processes that have precision, scope, and depth.

We define the entire scope of our outer experience based upon our inner problems. If you want to grow spiritually, you have to change that.

Fair, kind and true' is all my argument, 'Fair, kind, and true' varying to other words; And in this change is my invention spent, Three themes in one, which wondrous scope affords. 'Fair, kind, and true,' have often lived alone, Which three till now never kept seat in one.

Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw. It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast.

Every aspect of the multipronged legal system even today is dominated by males: police, prosecutors, judges, probation officers. In addition, the state legislatures that make the laws are still disproportionately male. So how does the abuser come to the far-fetched conclusion that women are somehow lurking in the shadows, pulling strings to cause him to suffer consequences for his actions when he thinks there shouldn’t be any? This absurd leap occurs for two reasons. One is that he already has wellentrenched habits of blaming women for his own behavior. So when society sends him the message that he is responsible for what he does, he just widens the scope of his blame-projecting machine to target all women. The second is that if he didn’t blame women, he would have to accept the fact that a large proportion of men are opposed to what he is doing. Cultural values are changing, slowly but surely, and abusers cannot always count on other men to back them up anymore—a fact that makes them feel betrayed so they close their eyes to it.

In fact, psychiatrists expanded the scope of social deviance, pathologizing almost everyone in the process, effectively closing the chasm between sanity and insanity by showing that “true mental health was an illusion,

Here the earth, as if to prove its immensity, empties itself. Gertrude Stein said: 'In the United States there is more space where nobody is than where anybody is. That is what makes America what it is.' The uncluttered stretches of the American West and the deserted miles of roads force a lone traveler to pay attention to them by leaving him isolated in them. This squander of land substitutes a sense of self with a sense of place by giving him days of himself until, tiring of his own small compass, he looks for relief to the bigness outside -- a grandness that demands attention not just for its scope, but for its age, its diversity, its continual change. The isolating immensity reveals what lies covered in places noisier, busier, more filled up. For me, what I saw revealed was this (only this): a man nearly desperate because his significance had come to lie within his own narrow ambit.

Let not my love be called idolatry, Nor my beloved as an idol show, Since all alike my songs and praises be To one, of one, still such, and ever so. Kind is my love to-day, to-morrow kind, Still constant in a wondrous excellence; Therefore my verse to constancy confined, One thing expressing, leaves out difference. Fair, kind, and true, is all my argument, Fair, kind, and true, varying to other words; And in this change is my invention spent, Three themes in one, which wondrous scope affords. Fair, kind, and true, have often lived alone, Which three till now, never kept seat in one.

People like my parents, both veterans of World War II, came to be called the “Greatest Generation,” because they rose to the challenge and defended the world against tyranny. Often enough, certain pundits imply that no generation since—today’s generation, especially—can live up to the standard of the greatest generation. I could not disagree more. We face a challenge right now, you and I, that is even greater in aspect and scope than a global war. It is a battle for our house and home, and for our future on this planet. It is a moment for all of us to step up: through our personal effort, through the innovations we create, through the policies we support, through the people we vote for. You and I can be a part of the Next Great Generation. We can save Earth—for us. Let’s get to work.

Our world desperately needs change. We all know this. The scope of the change ranges from our lifestyles to the direction of our civilization. When we acknowledge our greatness and start living it, when we open our hearts to the natural kindness and the caring for all beings that resides within us, all these necessary transformations can begin.

We live in a society where every business has a huge scope. Even if you open a shop selling snakes people will buy it. Thinking they will direct them to their neighbors house.

What’s 30 or 60 or 90 days in the scope of your life?’ Experimenting with a potentially healthier approach can’t hurt, and it might just change your life!

Travel broadens one’s scope,” he explained. “Anytime you do any traveling, your scope will be broadened. It doesn’t mean you change, you broaden.

Within the scope of human cognitive experience, consciousness, when perceived, becomes awarenesss... Awareness is the qualia of consciousness...Awareness is the perception of your presence in the now. Awareness in its pure state is nonlocal; there's no focal point in it. It is unbounded. Awareness, when managed and directed, becomes attention. By turning into attention, awareness becomes localized, and attains a focal point. Because of this feature, attention has the power to direct energy...Attention has its most powerful expression in purposeful action.

Flanking strategies in sales situations actually mean one of five things: (1) changing the pain, (2) changing the power, (3) changing the process, (4) linking solutions or products, or (5) expanding scope.

This indeed is the most conspicuous feature of the modern period: need for ceaseless agitation, for unending change, and for ever-increasing speed, matching the speed with which events themselves succeed one another. It is dispersion in multiplicity, and in a multiplicity that is no longer unified by consciousness of any higher principle; in daily life, as in scientific ideas, it is analysis driven to an extreme, endless subdivision, a veritable disintegration of human activity in all the orders in which this can still be exercised; hence the inaptitude for synthesis and the incapacity for any sort of concentration that is so striking in the eyes of Easterners. These are the natural and inevitable results of an ever more pronounced materialization, for matter is essentially multiplicity and division, and this-be it said in passing-is why all that proceeds from matter can beget only strife and all manner of conflicts between peoples as between individuals. The deeper one sinks into matter, the more the elements of division and opposition gain force and scope; and, contrariwise, the more one rises toward pure spirituality, the nearer one approaches that unity which can only be fully realized by consciousness of universal principles.

We therefore conclude that no philosophy and no system of life produced by human thought can have the characteristic of "comprehensiveness." At most, it can cover a segment of human life and can be valid for a temporary period. Because of its limited scope, it is always deficient in many respects, and because of its temporariness it is bound to cause problems that require modifications and changes in the original philosophy or system of life. Peoples and nations basing their social, political, and economic systems on human philosophies are forever confronted with contradictions and "dialectics." The history of European peoples is an example of such a process.

Yeah, well, time marches on. Getting caught up in causes don’t interest me. Not anymore. Especially when you see the scope of what this is.” He took the Heinz ketchup bottle from the condiment holder. “That’s the thing: Most people don’t understand this. The ingredients, what it goes on, where the energy comes from to create it, the ways the world’s gotta be directed and coaxed and violated and controlled to get this one little fucked bottle. And once you see how ketchup relates to imperial maintenance it’s tough to not get an overwhelmed quality to your thinking. Like one of them Magic Eye thingamajobs—hard the first time, but once you get it, you’ll never unsee it.

Fantastic literature has been especially prominent in times of unrest, when the older values have been overthrown to make way for the new; it has often accompanied or predicted change, and served to shake up rational Complacency, challenging reason and reminding man of his darker nature. Its popularity has had its ups and downs, and it has always been the preserve of a small literary minority. As a natural challenger of classical values, it is rarely part of a culture's literary mainstream, expressing the spirit of the age; but it is an important dissenting voice, a reminder of the vast mysteries of existence, sometimes truly metaphysical in scope, but more often merely riddling.

Well, this is extremely interesting,’ said the Episcopal Ghost. ‘It’s a point of view. Certainly, it’s a point of view. In the meantime…’ ‘There is no meantime,’ replied the other. ‘All that is over. We are not playing now. I have been talking of the past (your past and mine) only in order that you may turn from it forever. One wrench and the tooth will be out. You can begin as if nothing had ever gone wrong. White as snow. It’s all true, you know. He is in me, for you, with that power. And—I have come a long journey to meet you. You have seen Hell: you are in sight of Heaven. Will you, even now, repent and believe?’ ‘I’m not sure that I’ve got the exact point you are trying to make,’ said the Ghost. ‘I am not trying to make any point,’ said the Spirit. ‘I am telling you to repent and believe.’ ‘But my dear boy, I believe already. We may not be perfectly agreed, but you have completely misjudged me if you do not realise that my religion is a very real and a very precious thing to me.’ ‘Very well,’ said the other, as if changing his plan. ‘Will you believe in me?’ ‘In what sense?’ ‘Will you come with me to the mountains? It will hurt at first, until your feet are hardened. Reality is harsh to the feet of shadows. But will you come?’ ‘Well, that is a plan. I am perfectly ready to consider it. Of course I should require some assurances…I should want a guarantee that you are taking me to a place where I shall find a wider sphere of usefulness—and scope for the talents that God has given me—and an atmosphere of free inquiry—in short, all that one means by civilisation and—er—the spiritual life.’ ‘No,’ said the other. ‘I can promise you none of these things. No sphere of usefulness: you are not needed there at all. No scope for your talents: only forgiveness for having perverted them. No atmosphere of inquiry, for I will bring you to the land not of questions but of answers, and you shall see the face of God.

foundations have a corrosive influence on a democratic society; they represent relatively unregulated and unaccountable concentrations of power and wealth which buy talent, promote causes, and in effect, establish an agenda of what merits society’s attention. They serve as “cooling-out” agencies, delaying and preventing more radical, structural change. They help maintain an economic and political order, international in scope, which benefits the ruling-class interests of philanthropists.

Awareness In most of our daily activities we choose the agenda and develop a strategy to achieve the goal at hand. We create the program. Awareness moves differently. The program is happening around us. The world is the doer and we are the witness. We have little or no control over the content. The gift of awareness allows us to notice what’s going on around and inside ourselves in the present moment. And to do so without attachment or involvement. We may observe bodily sensations, passing thoughts and feelings, sounds or visual cues, smells and tastes. Through detached noticing, awareness allows an observed flower to reveal more of itself without our intervention. This is true of all things. Awareness is not a state you force. There is little effort involved, though persistence is key. It’s something you actively allow to happen. It is a presence with, and acceptance of, what is happening in the eternal now. As soon as you label an aspect of Source, you’re no longer noticing, you’re studying. This holds true of any thought that takes you out of presence with the object of your awareness, whether analysis or simply becoming aware that you’re aware. Analysis is a secondary function. The awareness happens first as a pure connection with the object of your attention. If something strikes me as interesting or beautiful, first I live that experience. Only afterward might I attempt to understand it. Though we can’t change what it is that we are noticing, we can change our ability to notice. We can expand our awareness and narrow it, experience it with our eyes open or closed. We can quiet our inside so we can perceive more on the outside, or quiet the outside so we can notice more of what’s happening inside. We can zoom in on something so closely it loses the features that make it what it appears to be, or zoom so far out it seems like something entirely new. The universe is only as large as our perception of it. When we cultivate our awareness, we are expanding the universe. This expands the scope, not just of the material at our disposal to create from, but of the life we get to live.

To say that is to say we have no choice at all in what we do, how we live. I don't believe that, Uncle. Perhaps we do have a short span in this world [...]; perhaps our scope is somewhat limited. But within those limits we do have the power to change things, the power to make choices and to go where we must.

There may be wrong actions in the sense of actions contrary to the rules of human communication. But the way you feel towards other people: loving, hating, et cetera, et cetera; there aren’t any wrong feelings. And so, to try and force one’s feelings to be other than what they are is absurd. And furthermore: dishonest. But you see: the idea that there are no wrong feelings is an immensely threatening one to people who are afraid to feel. This is one of the peculiar problems of our culture: we are terrified of our feelings. We think that if we give them any scope and if we don’t immediately beat them down, they will lead us down into all kinds of chaotic and destructive actions. But if, for a change, we would allow our feelings and look upon their comings and goings as something as beautiful and necessary as changes in the weather, the going of night and day and the four seasons, we would be at peace with ourselves.

Our world desperately needs change. We all know this. The scope of this change ranges from our lifestyles to the direction of our civilization. When we acknowledge our greatness and start living it, when we open our hearts to the natural kindness and a caring for all beings that resides within us all, all the necessary transformations can begin.

Both science and history are moving targets. Scholars in the twenty-first century are much more aware than those of earlier generations that scientists operate under the influence of powerful metaphors (science as exploration, discovery, documentation, thrust and counterthrust), and that both the scope and the tools of history undergo continual changes.

In theory, the word revolution retains the meaning that it has in astronomy. It is a movement that describes a complete circle, that leads from one form of government to another after a complete transition. A change of regulations concerning property without a corresponding change of government is not a revolution, but a reform. There is no kind of economic revolution, whether its methods are violent or pacific, which is not, at the same time, manifestly political. Revolution can already be distinguished, in this way, from rebellion. The warning given to Louis XVI: "No, sire, this is not a rebellion, it is a revolution," accents the essential difference. It means precisely that "it is the absolute certainty of a new form of government." Rebellion is, by nature, limited in scope. It is no more than an incoherent pronouncement. Revolution, on the contrary, originates in the realm of ideas. Specifically, it is the injection of ideas into historical experience, while rebellion is only the movement that leads from individual experience into the realm of ideas.

The Hadīth is a historical record of Prophetic teachings. It cannot change or modify the Qur’ān in any way. Its scope is confined to explaining and elucidating religion or in delineating the exemplar of the Prophet (sws). The Qur’ān is not dependent on the Hadīth for its explanation; On the contrary, the Hadīth need to be interpreted in the light of the Qur’ān.

Land, then, is not merely soil; it is a fountain of energy flowing through a circuit of soils, plants, and animals. … When a change occurs in one part of the circuit, many other parts must adjust themselves to it. …Evolutionary changes, however, are usually slow and local. Man’s invention of tools has enabled him to make changes of unprecedented violence, rapidity and scope.

I am certain that many things will change in the life of man. Rituals and customs will change, including the traditional form of the institution of marriage, and many values will be reconsidered. Only the two most fundamental values - Your gifts to mankind - will remain unchanged: the inconsumable passion for gene preservation and expansion of the scope of individual freedom of choice.

We shall best understand the probable course of natural selection by taking the case of a country undergoing some physical change, for instance, of climate. The proportional numbers of its inhabitants would almost immediately undergo a change, and some species might become extinct. We may conclude, from what we have seen of the intimate and complex manner in which the inhabitants of each country are bound together, that any change in the numerical proportions of some of the inhabitants, independently of the change of climate itself, would most seriously affect many of the others. If the country were open on its borders, new forms would certainly immigrate, and this also would seriously disturb the relations of some of the former inhabitants. Let it be remembered how powerful the influence of a single introduced tree or mammal has been shown to be. But in the case of an island, or of a country partly surrounded by barriers, into which new and better adapted forms could not freely enter, we should then have places in the economy of nature which would assuredly be better filled up, if some of the original inhabitants were in some manner modified; for, had the area been open to immigration, these same places would have been seized on by intruders. In such case, every slight modification, which in the course of ages chanced to arise, and which in any way favoured the individuals of any of the species, by better adapting them to their altered conditions, would tend to be preserved; and natural selection would thus have free scope for the work of improvement.

American diplomats had been slow to understand the scope of the change being driven by Chinese migration to Africa. The phenomenon had been flagged in State Department cables as early as 2005, with diplomats identifying the budding, large-scale movement of people from China to Africa as part of a campaign to expand Beijing’s political influence and simultaneously advance China’s business interests and overall clout. These early, classified warnings also spoke of the spread, via emigration, of Chinese organized crime, particularly in smuggling and human trafficking. For the most part, however, it seemed that American diplomats were still in search of the right voice, the right message. All too often, Washington struck a paternalistic tone that came across as: Listen up children, you must be careful about these tricky Chinese.

He couldn't bear the scope of regret and other changes and other choices that might verily crush him if he considered them. He'd chosen to live without regret. He'd chosen to believe he had nothing to regret. He'd had opportunities, but he also had values. His whole marriage, he was repeatedly punished for honoring his values, for not getting sucked into the vortex of want with the people around him. He didn't want to think about possibility anymore. Possibility was a trap. (113)

The miracles of Jesus are nevertheless more than individual blessings. They are also symbols and types that reveal the full scope of Jesus' identity as the mighty Jehovah, the Creator, the one who provides for his people, and above all the Christ, who wrought the great Atonement, conquering sin and death. For people in every age Jesus can redeem from sin, change hearts and heal souls, strengthen and empower, and bring about a glorious resurrection, which are the greatest miracles of all.

Another core difference that Michael S. W. Lee found between anti-consumers and consumers is a wider 'scope of concern,' or regard for issues bigger than themselves and their personal needs. Anti-consumers are more likely to engage with issues such as climate change, species extinction, racial injustice, and poverty-matters that can be disturbing, depressing, or even frightening. Since engagement with such topics is congruent with their values, however, it makes life meaningful-but perhaps not cheerful.

Tatiasha, my wife, I got cookies from you and Janie, anxious medical advice from Gordon Pasha (tell him you gave me a gallon of silver nitrate), some sharp sticks from Harry (nearly cried). I’m saddling up, I’m good to go. From you I got a letter that I could tell you wrote very late at night. It was filled with the sorts of things a wife of twenty-seven years should not write to her far-away and desperate husband, though this husband was glad and grateful to read and re-read them. Tom Richter saw the care package you sent with the preacher cookies and said, “Wow, man. You must still be doing something right.” I leveled a long look at him and said, “It’s good to know nothing’s changed in the army in twenty years.” Imagine what he might have said had he been privy to the fervent sentiments in your letter. No, I have not eaten any poison berries, or poison mushrooms, or poison anything. The U.S. Army feeds its men. Have you seen a C-ration? Franks and beans, beefsteak, crackers, fruit, cheese, peanut butter, coffee, cocoa, sacks of sugar(!). It’s enough to make a Soviet blockade girl cry. We’re going out on a little scoping mission early tomorrow morning. I’ll call when I come back. I tried to call you today, but the phone lines were jammed. It’s unbelievable. No wonder Ant only called once a year. I would’ve liked to hear your voice though: you know, one word from you before battle, that sort of thing . . . Preacher cookies, by the way, BIG success among war-weary soldiers. Say hi to the kids. Stop teaching Janie back flip dives. Do you remember what you’re supposed to do now? Kiss the palm of your hand and press it against your heart.   Alexander   P.S. I’m getting off the boat at Coconut Grove. It’s six and you’re not on the dock. I finish up, and start walking home, thinking you’re tied up making dinner, and then I see you and Ant hurrying down the promenade. He is running and you’re running after him. You’re wearing a yellow dress. He jumps on me, and you stop shyly, and I say to you, come on, tadpole, show me what you got, and you laugh and run and jump into my arms. Such a good memory. I love you, babe.

We may believe that anxiety and fear don't concern us because we avoid experiencing them. We may keep the scope of our lives narrow and familiar, opting for sameness and safety. We may not even know that we are scared of success, failure, rejection, criticism, conflict, competition, intimacy, or adventure, because we rarely test the limits of our competence and creativity. We avoid anxiety by avoiding risk and change. Our challenge: To be willing to become more anxious, via embracing new situations and stepping more fully into our lives.

Hugh could not help rejoicing that not merely the Bible, but the Church-service as well, had been fixed beyond the reach of such degenerating influences as those which had operated on the more material embodiments of religion; for otherwise such would certainly have been the first to operate, and would have found the greatest scope in any alteration. We may hope that nothing but a true growth in such religion as needs and seeks new expression for new depth and breadth of feeling, will ever be permitted to lay the hand of change upon it—a hand, otherwise, of desecration and ruin.

After the Second World War, capitalism underwent an enormous transformation, creating broad new social issues with extraordinary rapidity, issues that went beyond traditional proletarian demands for improved wages, hours, and working conditions: notably, environmental, gender, hierarchical, civic, and democratic issues. Capitalism, in effect, has generalized its threats to humanity, particularly with climatic changes that may alter the very face of the planet, oligarchical institutions of a global scope, and rampant urbanization that radically corrodes the civic life basic to grassroots politics.

When in disgrace with fortune and men's eyes   I all alone beweep my outcast state,   And trouble deaf heaven with my bootless cries,   And look upon myself, and curse my fate,   Wishing me like to one more rich in hope,   Featur'd like him, like him with friends possess'd,   Desiring this man's art, and that man's scope,   With what I most enjoy contented least;   Yet in these thoughts my self almost despising,   Haply I think on thee,— and then my state,   Like to the lark at break of day arising   From sullen earth, sings hymns at heaven's gate;     For thy sweet love remember'd such wealth brings     That then I scorn to change my state with kings.

Shakespeare’s twenty-ninth sonnet. Do you know it? “‘When in disgrace with fortune and men’s eyes I all alone beweep my outcast state, And trouble deaf heaven with my bootless cries, And look upon myself, and curse my fate, Wishing me like to one more rich in hope, Featured like him, like him with friends possessed, Desiring this man’s art, and that man’s scope, With what I most enjoy contented least; Yet in these thoughts my self almost despising, Haply I think on thee, and then my state, Like to the lark at break of day arising From sullen earth, sings hymns at heaven’s gate; For thy sweet love remembered such wealth brings That then I scorn to change my state with kings.

religions merit our attention for their sheer conceptual ambition; for changing the world in a way that few secular institutions ever have. They have managed to combine theories about ethics and metaphysics with a practical involvement in education, fashion, politics, travel, hostelry, initiation ceremonies, publishing, art and architecture – a range of interests which puts to shame the scope of the achievements of even the greatest and most influential secular movements and individuals in history. For those interested in the spread and impact of ideas, it is hard not to be mesmerized by examples of the most successful educational and intellectual movements the planet has ever witnessed.

DAKRTSI DIOISO POTMON ‘APOTMON. Oh! there are spirits of the air, And genii of the evening breeze, And gentle ghosts, with eyes as fair As star-beams among twilight trees: — Such lovely ministers to meet    5 Oft hast thou turned from men thy lonely feet. With mountain winds, and babbling springs, And moonlight seas, that are the voice Of these inexplicable things, Thou didst hold commune, and rejoice    10 When they did answer thee; but they Cast, like a worthless boon, thy love away. And thou hast sought in starry eyes Beams that were never meant for thine, Another’s wealth: — tame sacrifice To a fond faith! still dost thou pine?    15 Still dost thou hope that greeting hands, Voice, looks, or lips, may answer thy demands? Ah! wherefore didst thou build thine hope On the false earth’s inconstancy?    20 Did thine own mind afford no scope Of love, or moving thoughts to thee? That natural scenes or human smiles Could steal the power to wind thee in their wiles? Yes, all the faithless smiles are fled    25 Whose falsehood left thee broken-hearted; The glory of the moon is dead; Night’s ghosts and dreams have now departed; Thine own soul still is true to thee, But changed to a foul fiend through misery.    30 This fiend, whose ghastly presence ever Beside thee like thy shadow hangs, Dream not to chase; — the mad endeavour Would scourge thee to severer pangs. Be as thou art. Thy settled fate, Dark as it is, all change would aggravate.    35

My short-term goals are to defend and even strengthen elements of state authority which, though illegitimate in fundamental ways, are critically necessary right now to impede the dedicated efforts to "roll back" the progress that has been achieved in extending democracy and human rights. State authority is now under severe attack in the more democratic societies, but not because it conflicts with the libertarian vision. Rather the opposite: because it offers (weak) protection to some aspects of that vision. Governments have a fatal flaw: unlike the private tyrannies, the institutions of state power and authority offer to the despised public an opportunity to play some role, however limited, in managing their own affairs. That defect is intolerable to the masters, who now feel, with some justification, that changes in the international economic and political order offer the prospects of creating a kind of "utopia for the masters," with dismal prospects for most of the rest. It should be unnecessary to spell out here what I mean. The effects are all too obvious even in the rich societies, from the corridors of power to the streets, countryside, and prisons. For reasons that merit attention but that lie beyond the scope of these remarks, the rollback campaign is currently spearheaded by dominant sectors of societies in which the values under attack have been realized in some of their most advanced forms, the English-speaking world; no small irony, but no contradiction either.

The personal and the private are most often emphasized to the exclusion of almost everything else. Even the scope of psychotherapy generally leaves out the soul, the creator, and the citizen, those aspects of being human that extend into realms beyond private life. Conventional therapy, necessary and valuable at times to resolve personal crises and suffering, presents a very incomplete sense of self. As a guide to the range of human possibility it is grimly reductive. It will help you deal with your private shames and pains, but it won't generally have much to say about your society and your purpose on earth. [...] Such a confinement of desire and possibility to the private serves the status quo as well: it describes no role for citizenship and no need for social change or engagement.

A learned society of our day, no doubt with the loftiest of intentions, has proposed the question, “Which people, in history, might have been the happiest?” If I properly understand the question, and if it is not altogether beyond the scope of a human answer, I can think of nothing to say except that at a certain time and under certain circumstances every people must have experienced such a moment or else it never was [a people]. Then again, human nature is no vessel for an absolute, independent, immutable happiness, as defined by the philosopher; rather, she everywhere draws as much happiness towards herself as she can: a supple clay that will conform to the most different situations, needs, and depressions. Even the image of happiness changes with every condition and location (for what is it ever but the sum of “the satisfaction of desire, the fulfillment of purpose, and the gentle overcoming of needs,” all of which are shaped by land, time, and place?). Basically, then, all comparison becomes futile. As soon as the inner meaning of happiness, the inclination has changed; as soon as external opportunities and needs develop and solidify the other meaning—who could compare the different satisfaction of different meanings in different worlds? Who could compare the shepherd and father of the Orient, the ploughman and the artisan, the seaman, runner, conqueror of the world? It is not the laurel wreath that matters, nor the sight of the blessed flock, neither the merchant vessels nor the conquered armies’ standards—but the soul that needed this, strove for it, finally attained it and wanted to attain nothing else. Every nation has its center of happiness within itself, as every ball has its center of gravity!

But, whatever the limitations of the social range of what charter schools have achieved thus far, the implications of their existing achievements can nevertheless be a game-changer in the field of education— to the extent that facts are known and heeded. As an analogy, the initial flight of the Wright brothers' plane was shorter than the wingspan of a Boeing 747, but the implications of what it proved— on however small a scale— reverberated around the world, and changed that world forever. Once it was proved that a machine could lift itself into the air and move forward through the air under its own power, even for a distance not quite as far as from home plate to second base on a baseball diamond,6 that was decisive. How much the scope of that machine could be expanded was an engineering question that only the future could answer. But the scientific question was already answered in that first flight.

In the nouveau roman of Robbe-Grillet there is an attempt at a more or less Copernican change in the relation between the paradigm and the text. In Camus the counter-pointing is less doctrinaire; in Dostoevsky there is no evidence of any theoretical stand at all, simply rich originality within or without, as it chances, normal expectations. All these are novels which most of us would agree (and it is by a consensus of this kind only that these matters, quite rightly, are determined) to be at least very good. They represent in varying degrees that falsification of simple expectations as to the structure of a future which constitutes peripeteia. We cannot, of course, be denied an end; it is one of the great charms of books that they have to end. But unless we are extremely naive, as some apocalyptic sects still are, we do not ask that they progress towards that end precisely as we have been given to believe. In fact we should expect only the most trivial work to conform to pre-existent types. It is essential to the drift of all these talks that what I call the scepticism of the clerisy operates in the person of the reader as a demand for constantly changing, constantly more subtle, relationships between a fiction and the paradigms, and that this expectation enables a writer much inventive scope as he works to meet and transcend it. The presence of such paradigms in fictions may be necessary-that is a point I shall be discussing later--but if the fictions satisfy the clerisy, the paradigms will be to a varying but always great extent attenuated or obscured. The pressure of reality on us is always varying, as Stevens might have said: the fictions must change, or if they are fixed, the interpretations must change. Since we continue to 'prescribe laws to nature'--Kant's phrase, and we do--we shall continue to have a relation with the paradigms, but we shall change them to make them go on working. If we cannot break free of them, we must make sense of them.

Hamilton wanted his central bank to be profitable enough to attract private investors while serving the public interest. He knew the composition of its board would be an inflammatory issue. Directors would consist of a “small and select class of men.” To prevent an abuse of trust, Hamilton suggested mandatory rotation. “The necessary secrecy” of directors’ transactions will give “unlimited scope to imagination to infer that something is or may be wrong. And this inevitable mystery is a solid reason for inserting in the constitution of a Bank the necessity of a change of men.”17 But who would direct this mysterious bastion of money? Its ten million dollars in capital would be several times larger than the combined capital of all existing banks, eclipsing anything ever seen in America. Hamilton, wanting the bank to remain predominantly in private hands, advanced a theory that became a truism of central banking—that monetary policy was so liable to abuse that it needed some insulation from interfering politicians: “To attach full confidence to an institution of this nature, it appears to be an essential ingredient in its structure that it shall be under a private not a public direction, under the guidance of individual interest, not of public policy.”18

In every age there are threads of continuity and discontinuity. What may be different from age to age is the political organization, the kind of economy that exists and how it works, the architectural style, the nature of the calamities that occur - such as war, famine, natural disasters, or social upheaval - the dominance or absence of religion, life expectancy, the scope of medical care, and any number of other factors that impinge on daily life. In these areas, life in seventeenth-century America, for example, was very different indeed from life in the twentieth. At the same time, if Christian assumptions can be accepted, life in these two times also shared some things. Human nature has remained unchanged as created and fallen, as has God in his character and purposes, as has the truth of the revelation he has given us in the Bible, as has the significance of his redemptive acts and most importantly the birth, death, and resurrection of Christ. These have not changed. They are the threads that are woven through ages that, in many other ways, have no connections with each other at all. They give continuity to life amidst its many jarring discontinuities. For this reason, there is only one Gospel applicable to all people in all places and believed in the same way in every age. If this were not so, Christian faith would mean something entirely different today from what it meant last century, and faith would mean something entirely different in America than in Asia, Europe, or Africa.

As we mature we progressively narrow the scope and variety of our lives. Of all the interests we might pursue, we settle on a few. Of all the people with whom we might associate, we select a small number. We become caught in a web of fixed relationships. We develop set ways of doing things. "As the years go by we view our familiar surroundings with less and less freshness of perception. We no longer look with a wakeful, perceiving eye at the faces of people we see every day, nor at any other features of our everyday world. "It is not unusual to find that the major changes in life-a marriage, a move to a new city, a change of jobs, or a national emergency-break the patterns of our lives and reveal to us quite suddenly how much we had been imprisoned by the comfortable web we had woven around ourselves. "One of the reasons why mature people are apt to learn less than young people is that they are willing to risk less. Learning is a risky business, and they do not like failure. In infancy, when the child is learning at a truly phenomenal rate-a rate he or she will never again achieve-he or she is also experiencing a shattering number of failures. Watch him or her. See the innumerable things he or she tries and fails. And see how little the failures discourage him or her. "With each year that passes he or she will be less blithe about failure. By adolescence the willingness of young people to risk failure has diminished greatly. And all too often parents push them further along that road by instilling fear, by punishing failure, or by making success seem too precious.

In the absence of expert [senior military] advice, we have seen each successive administration fail in the business of strategy - yielding a United States twice as rich as the Soviet Union but much less strong. Only the manner of the failure has changed. In the 1960s, under Robert S. McNamara, we witnessed the wholesale substitution of civilian mathematical analysis for military expertise. The new breed of the "systems analysts" introduced new standards of intellectual discipline and greatly improved bookkeeping methods, but also a trained incapacity to understand the most important aspects of military power, which happens to be nonmeasurable. Because morale is nonmeasurable it was ignored, in large and small ways, with disastrous effects. We have seen how the pursuit of business-type efficiency in the placement of each soldier destroys the cohesion that makes fighting units effective; we may recall how the Pueblo was left virtually disarmed when it encountered the North Koreans (strong armament was judged as not "cost effective" for ships of that kind). Because tactics, the operational art of war, and strategy itself are not reducible to precise numbers, money was allocated to forces and single weapons according to "firepower" scores, computer simulations, and mathematical studies - all of which maximize efficiency - but often at the expense of combat effectiveness. An even greater defect of the McNamara approach to military decisions was its businesslike "linear" logic, which is right for commerce or engineering but almost always fails in the realm of strategy. Because its essence is the clash of antagonistic and outmaneuvering wills, strategy usually proceeds by paradox rather than conventional "linear" logic. That much is clear even from the most shopworn of Latin tags: si vis pacem, para bellum (if you want peace, prepare for war), whose business equivalent would be orders of "if you want sales, add to your purchasing staff," or some other, equally absurd advice. Where paradox rules, straightforward linear logic is self-defeating, sometimes quite literally. Let a general choose the best path for his advance, the shortest and best-roaded, and it then becomes the worst path of all paths, because the enemy will await him there in greatest strength... Linear logic is all very well in commerce and engineering, where there is lively opposition, to be sure, but no open-ended scope for maneuver; a competitor beaten in the marketplace will not bomb our factory instead, and the river duly bridged will not deliberately carve out a new course. But such reactions are merely normal in strategy. Military men are not trained in paradoxical thinking, but they do no have to be. Unlike the business-school expert, who searches for optimal solutions in the abstract and then presents them will all the authority of charts and computer printouts, even the most ordinary military mind can recall the existence of a maneuvering antagonists now and then, and will therefore seek robust solutions rather than "best" solutions - those, in other words, which are not optimal but can remain adequate even when the enemy reacts to outmaneuver the first approach.

The Deepening Though in the wake of 9/11 Americans gathered in houses of worship across the land and it appeared as if there would be a national return to God—it never came. In place of the revival was a spiritual and moral apostasy that was unprecedented in its scope and accelerating pace. There was now increasing talk concerning the end of “Christian America.” Polls noticed a growing departure from biblical ethics and values. The turn was most pronounced among the younger generation, portending a future of even greater moral and spiritual departure. In the fall of ancient Israel the nation decided it could rewrite morality and change what was good and evil, sin and righteousness—so too in America. What had once been recognized as right was now attacked as evil, and what had once been recognized as sin was now celebrated as a virtue. Morals, standards, and values that had undergirded not only the nation’s foundation, but also the foundation of Western civilization and civilization itself, were increasingly overturned, overruled, and discarded. And those who would not go along with the change—who merely continued to uphold that which had once been universally upheld—were now increasingly marginalized, vilified, condemned by the culture and the state, and persecuted. And not only did the blood of unborn children continue to flow, as it did in ancient Israel, but the number of those killed was now well over fifty million, a population of many Israels. The nation’s moral descent had now reached the point where the government was seeking to force those who held to God’s Word to go against that Word, punishing resistance with fines, damages, and condemnation. Any deviation from the new ethics of apostasy was swiftly punished. At the same time, the name of God increasingly became the object of attack, mockery, and blasphemy.

In 1995, the gray wolf was reintroduced to Yellowstone National Park after a seventy-year hiatus. Scientists expected an ecological ripple effect, but the size and scope of the trophic cascade took them by surprise.7 Wolves are predators that kill certain species of animals, but they indirectly give life to others. When the wolves reentered the ecological equation, it radically changed the behavioral patterns of other wildlife. As the wolves began killing coyotes, the rabbit and mouse populations increased, thereby attracting more hawks, weasels, foxes, and badgers. In the absence of predators, deer had overpopulated the park and overgrazed parts of Yellowstone. Their new traffic patterns, however, allowed the flora and fauna to regenerate. The berries on those regenerated shrubs caused a spike in the bear population. In six years’ time, the trees in overgrazed parts of the park had quintupled in height. Bare valleys were reforested with aspen, willow, and cottonwood trees. And as soon as that happened, songbirds started nesting in the trees. Then beavers started chewing them down. Beavers are ecosystem engineers, building dams that create natural habitats for otters, muskrats, and ducks, as well as fish, reptiles, and amphibians. One last ripple effect. The wolves even changed the behavior of rivers—they meandered less because of less soil erosion. The channels narrowed and pools formed as the regenerated forests stabilized the riverbanks. My point? We need wolves! When you take the wolf out of the equation, there are unintended consequences. In the absence of danger, a sheep remains a sheep. And the same is true of men. The way we play the man is by overcoming overwhelming obstacles, by meeting daunting challenges. We may fear the wolf, but we also crave it. It’s what we want. It’s what we need. Picture a cage fight between a sheep and a wolf. The sheep doesn’t stand a chance, right? Unless there is a Shepherd. And I wonder if that’s why we play it safe instead of playing the man—we don’t trust the Shepherd. Playing the man starts there! Ecologists recently coined a wonderful new word. Invented in 2011, rewilding has a multiplicity of meanings. It’s resisting the urge to control nature. It’s the restoration of wilderness. It’s the reintroduction of animals back into their natural habitat. It’s an ecological term, but rewilding has spiritual implications. As I look at the Gospels, rewilding seems to be a subplot. The Pharisees were so civilized—too civilized. Their religion was nothing more than a stage play. They were wolves in sheep’s clothing.8 But Jesus taught a very different brand of spirituality. “Foxes have dens and birds have nests,” said Jesus, “but the Son of Man has no place to lay his head.”9 So Jesus spent the better part of three years camping, fishing, and hiking with His disciples. It seems to me Jesus was rewilding them. Jesus didn’t just teach them how to be fishers of men. Jesus taught them how to play the man! That was my goal with the Year of Discipleship,

A:Surely you· know that one can read a book many times-perhaps you almost know it by heart, and nevertheless it can be that, when you look again at the lines before you, certain things appear new or even new thoughts occur to you that you did not have before. Every word can work productively in your spirit. And finally if you have once left the book for a week and you take it up again after your spirit has experienced various different changes, then a number ofthings will dawn on you. On the higher levels of insight into divine thoughts, you recognize that the sequence of words has more than one valid meaning. Only to the all-knowing is it given to know all the meanings of the sequence of words. Increasingly we try to grasp a few more meanings." .... I: "But Philo Judeaus, if this is who you mean, was a serious philosopher and a great thinker. Even John the Evangelist included some of Philo's thoughts in the gospe!." A: "You are right. It is to Philo's credit that he furnished language like so many other philosophers. He belongs to the language artists. But words should not become Gods." I: "I fail to understand you here. Does it not say in the gospel according to John: God was the Word. It appears to make quite explicit the point which you have just now rejected." A: "Guard against being a slave to words. Here is the gospel: read from that passage where it says: In him was the life. "What does John say there?" I: "'And life was the light of men and the light shines in the darkness and the darkness has not understood it. But it became a person sent from God, by the name of John, who came as a witness and to be a witness of the light. The genuine light, which That is what I readh ere. But what do you make of this?" A: "I ask you, was this AorOL [Logos] a concept, a word? It was a light, indeed a man, and lived among men. You see, Philo only lent John the word so that John would have at his disposal the word 'AorOL' alongside the word 'light' to describe the son of man. John gave to living men the meaning of the AorOL, but Philo gave AorOL as the dead concept that usurped life, even the divine life. Through this the dead does not gain life, and the living is killed. And this was also my atrocious error." I:"Iseewhatyoumean.Thisthoughtisnewtomeandseems worth consideration. Until now it always seemed to me / as if it were exactly that which was meaningful in John, namely that the son of man is the AorOL, in that he thus elevates the lower to the higher spirit, to the world of the AorOL. But you lead me to see the matter conversely; namely that John brings the meaning of the AorOL down to man." A: "I learned to see that John has in fact even done the great service of having brought the meaning of the AorOL up to man." I: "You have peculiar insights that stretch my curiosity to the utmost. How is that? Do you think that the human stands higher than the logos?" A: "I want to answer this question within the scope of your understanding: if the human God had not become important above everything, he would not have appeared as the son in the flesh, but as Logos.

In just a few decades, dramatic changes have occurred in our relationship to stress. There are many illnesses that are now associated with stress—and they have become epidemic in scope.

Nor do piecemeal steps however well intended, even partially resolve problems that have reached a universal, global and catastrophic Character. If anything, partial `solutions’ serve merely as cosmetics to conceal the deep seated nature of the ecological crisis. They thereby deflect public attention and theoretical insight from an adequate understanding of the depth and scope of the necessary changes.

Increasing rates of change, together with constant or increasing lifespans, generically imply that individual lifetimes now see more change in capacity and in values. This creates more scope for conflict, wherein older generations dislike the values of younger more-powerful generations with whom their lives overlap.

Write contracts for software development that fix time, costs, and quality but call for an ongoing negotiation of the precise scope of the system. Reduce risk by signing a sequence of short contracts instead of one long one.

Our business is communication oftentimes through the medium of stories but our capacity has a far greater scope - to entertain certainly, but also to stimulate debate, to mark up changes and differences and that way, to maybe, just now and then, to change the world.

There are other problems more closely related to the question of culture. The poor fit between large scale and Korea’s familistic tendencies has probably been a net drag on efficiency. The culture has slowed the introduction of professional managers in situations where, in contrast to small-scale Chinese businesses, they are desperately needed. Further, the relatively low-trust character of Korean culture does not allow Korean chaebol to exploit the same economies of scale and scope in their network organization as do the Japanese keiretsu. That is, the chaebol resembles a traditional American conglomerate more than a keiretsu network: it is burdened with a headquarters staff and a centralized decision-making apparatus for the chaebol as a whole. In the early days of Korean industrialization, there may have been some economic rationale to horizontal expansion of the chaebol into unfamiliar lines of business, since this was a means of bringing modern management techniques to a traditional economy. But as the economy matured, the logic behind linking companies in unrelated businesses with no obvious synergies became increasingly questionable. The chaebol’s scale may have given them certain advantages in raising capital and in cross-subsidizing businesses, but one would have to ask whether this represented a net advantage to the Korean economy once the agency and other costs of a centralized organization were deducted from the balance. (In any event, the bulk of chaebol financing has come from the government at administered interest rates.) Chaebol linkages may actually serve to hold back the more competitive member companies by embroiling them in the affairs of slow-growing partners. For example, of all the varied members of the Samsung conglomerate, only Samsung Electronics is a truly powerful global player. Yet that company has been caught up for several years in the group-wide management reorganization that began with the passing of the conglomerate’s leadership from Samsung’s founder to his son in the late 1980s.72 A different class of problems lies in the political and social realms. Wealth is considerably more concentrated in Korea than in Taiwan, and the tensions caused by disparities in wealth are evident in the uneasy history of Korean labor relations. While aggregate growth in the two countries has been similar over the past four decades, the average Taiwanese worker has a higher standard of living than his Korean counterpart. Government officials were not oblivious to the Taiwanese example, and beginning in about 1981 they began to reverse somewhat their previous emphasis on large-scale companies by reducing their subsidies and redirecting them to small- and medium-sized businesses. By this time, however, large corporations had become so entrenched in their market sectors that they became very difficult to dislodge. The culture itself, which might have preferred small family businesses if left to its own devices, had begun to change in subtle ways; as in Japan, a glamour now attached to working in the large business sector, guaranteed it a continuing inflow of Korea’s best and brightest young people.73

The new GST: A halfway house In spite of all the favourable features of the GST, it introduces the anomaly of having an origin-based tax on interstate trade he proposed GST would be a single levy. 1141 words From a roadblock during the UPA regime, the incessant efforts of the BJP government have finally paved way for the introduction of the goods and services tax (GST). This would, no doubt, be a major reform in the existing indirect tax system of the country. With a view to introducing the GST, Union finance minister Arun Jaitley has introduced the Constitution (122nd Amendment) Bill 2014 in Parliament. The new tax would be implemented from April 1, 2016. Both the government and the taxpayers will have enough time to understand the implications of the new tax and its administrative nuances. Unlike the 119th Amendment Bill, which lapsed with the dissolution of the previous Lok Sabha, the new Bill will hopefully see the light of the day as it takes into account the objections of the state governments regarding buoyancy of the tax and the autonomy of the states. It proposes setting up of the GST Council, which will be a joint forum of the Centre and the states. This council would function under the chairmanship of the Union finance minister with all the state finance ministers as its members. It will make recommendations to the Union and the states on the taxes, cesses and surcharges levied by the Union, the states and the local bodies, which may be subsumed in the GST; the rates including floor rates with bands of goods and services tax; any special rate or rates for a specified period to raise additional resources during any natural calamity or disaster etc. However, all the recommendations will have to be supported by not less than three-fourth of the weighted votes—the Centre having one-third votes and the states having two-third votes. Thus, no change can be implemented without the consent of both the Centre and the states. The proposed GST would be a single levy. It would aim at creating an integrated national market for goods and services by replacing the plethora of indirect taxes levied by the Centre and the states. While central taxes to be subsumed include central excise duty (CenVAT), additional excise duties, service tax, additional customs duty (CVD) and special additional duty of customs (SAD), the state taxes that fall in this category include VAT/sales tax, entertainment tax, octroi, entry tax, purchase tax and luxury tax. Therefore, all taxes on goods and services, except alcoholic liquor for human consumption, will be brought under the purview of the GST. Irrespective of whether we currently levy GST on these items or not, it is important to bring these items under the Constitution Amendment Bill because the exclusion of these items from the GST does not provide any flexibility to levy GST on these items in the future. Any change in the future would then require another Constitutional Amendment. From a futuristic approach, it is prudent not to confine the scope of the tax under the bindings of the Constitution. The Constitution should demarcate the broad areas of taxing powers as has been the case with sales tax and Union excise duty in the past. Currently, the rationale of exclusion of these commodities from the purview of the GST is solely based on revenue considerations. No other considerations of tax policy or tax administration have gone into excluding petroleum products from the purview of the GST. However, the long-term perspective of a rational tax policy for the GST shows that, at present, these taxes constitute more than half of the retail prices of motor fuel. In a scenario where motor fuel prices are deregulated, the taxation policy would have to be flexible and linked to the global crude oil prices to ensure that prices are held stable and less pressure exerted on the economy during the increasing price trends. The trend of taxation of motor fuel all over the world suggests that these items

Beethoven, the hero, do we owe its regeneration now and for ever. Instinctively original, keenly searching for novelty, resolutely opposing antiquated forms, and freely exploring the new world which he had created not only for himself but for all his brethren in the art, he may be said to have set to all a task, the solution of which is a constant regeneration of design and idea; thus giving full scope to the emanations of the mind. Beethoven's music wears an ever-varying aspect, bright in all its changes, yet could its language not at once become familiar to those, who had lulled their higher powers to rest with the hum of Divertimento's and Fantasias, whilst on all sides the worshippers of the Cantilena were heard to exclaim, 'And is such originality beautiful?

used to scorn this, seeing their human judgment as irreplaceable. Now, says Jiri Stejskal of the American Translators’ Association, it has won respectability. Technological change has not brought consolidation to a fragmented industry, however. Lionbridge, which has the largest disclosed revenues ($489m in 2013), makes much of its money from services other than translation. Like most of its rivals, Lionbridge talks up technology, but is fairly traditional. The heart of the business is managing projects, acting as a go-between for customers and freelance translators on jobs like managing file formats and locations, client reviews and so forth. Tedious project-management tasks like these may offer scope for disruptive

Peer Reviews Many accountants are asking whether preparation of financial statement engagements trigger a peer review requirement. Here are three questions and answers to help clarify whether your CPA firm is subject to peer review. Question 1 Are public accounting firms required to participate in a peer review program if they only issue financial statements using the preparation guidance in SSARS 21? Based on the AICPA’s rules, the answer is no. But check with your state board of accountancy. Some states require participation in a peer review program even if the AICPA does not. Question 2 If my firm participates in a peer review program, will the financial statement work performed under the preparation guidance be subject to potential review? Yes, the financial statements prepared using the preparation guidance will be included in the scope of the peer review. Question 3 Will compilations be included in peer reviews? Yes. When a peer review is performed, compilations will be included in the scope of the engagement. The issuance of a compilation report does trigger the requirement for a peer review. AICPA Guidance The February 2015 Peer Review Update, a monthly AICPA newsletter, included the following: “On November 18, 2014, the Peer Review Board (PRB) issued an exposure draft, which proposed that firms that only perform preparation engagements under AR-C Section 70 – Preparation of Financial Statements (issued as part of Statement on Standards for Accounting and Review Services (SSARS) No. 21, Statement on Standards for Accounting and Review Services: Clarification and Recodification) would not be required to enroll in the AICPA peer review program (Program). However, it also proposed that a firm’s preparation engagements would be included in the scope of a peer review when the firm either elects to enroll in the program (e.g., to comply with licensing or other requirements) or is already enrolled due to other engagements it performs. This proposal was issued in order to address the effect of these engagements on the scope of the Program. The PRB considered comments raised by the peer review community about the proposal and elected to adopt the proposed guidance changes. The changes are effective for peer reviews commencing on or after February 1, 2015.” Tracking Preparation of Financial Statement Engagements Since the preparation service will be included in the scope of peer reviews, consider that firms enrolled in a peer review program need to track the number of preparation services provided. Otherwise, the peer reviewer will not be able to determine the firm’s mix of work; the peer reviewer uses the total population of a firm’s work to select the sample of engagements to be reviewed. Create a method to track financial statement engagements performed under the preparation standard as early as possible. Peer reviews commencing on or after February 1, 2015, are to include preparation engagements. Given the nature of the preparation service—one that gets turned around quickly—it would be easy for a firm to lose track of how many financial statements were issued using this option. Peer Reviews - A Simple Summary •According to AICPA rules, firms that only perform preparation of financial statement services are not required to enroll in the AICPA peer review program (check with your state board of accountancy to see if their rules are different) •For accounting firms subject to peer review, preparation engagements will be included in the scope of peer reviews •Set up a method to track your preparation engagements; peer reviewers need to know how many preparation engagements your firm issues

You do seem different.” He touched her arms, pulled her in closer. “I’m happy to see you too, if you’d know. I think I missed you a bit.” “That’s the nicest thing you’ve ever said to me.” “I’m certain I could think of something nicer.” He looked up, thinking before turning back to her again. “I’m sorry about what I said before. All the other women I’ve seen at Pembrook Park seemed to be toying with ideas of affairs while their husbands were on business trips. I couldn’t reconcile what I knew of the women who come here and what I knew of you. When I saw you that day walking with Mr. Nobley and the others, I realized you’re here because you’re not satisfied--you’re looking for something. And when I finally realized that, can you imagine how lucky I felt that out of everyone, you would choose me?” “Thanks,” she said. “That was honest and encouraging, but Martin, you were going for nice.” “I wasn’t finished yet! I also wanted to tell you that you’re beautiful.” “That’s better.” “Unbelievably beautiful. And…and I don’t know how to say it. I’m not very good at saying what I’m thinking. But you make me feel like myself.” He swept a loose lock of hair from her forehead. “You remind me of my sister.” “Oh, really? You have that kind of sister?” “Yes, confident, funny…” “No, I meant the kind that you want to smooch.” Martin swept her up again, this time in a more romantic style than the over-the-shoulder baggage. She fit her arm around his neck and let him kiss her. She pressed her hand to his chest, trying to detect if his heart was pounding like hers. She peered at him and saw a little frown line between his eyes. “No, my sister doesn’t kiss half so well.” He walked her around, singing some ludicrous lullaby as though she were a baby, then set her down on a tree stump so they were nearly the same height. “Martin, could you lose your job over this?” He traced the line of her cheek with his finger. “At the moment, I don’t care.” “I’ll talk to Mrs. Wattlesbrook about it at our departure meeting tomorrow, but I don’t think my opinion means much to her.” “It might. Thank you.” Then there was silence and with it a hint of ending, and Jane realized she wasn’t quite ready for it. Martin was the first real guy she’d ever been able to relax with, turn off the obsessive craziness and just have fun. She needed to be with him longer and practice up for the real world. “I’m supposed to leave tomorrow,” she said, “but I can stay a couple more days, change my flight. I could find a hotel in London, far away from Wattlesbrook’s scope of vision, and I could see you. Just hang out a bit before I go home, no weirdness, no pressure, I promise.” He smiled broadly. “That’s an offer I can’t refuse because I’m simply mad to see you in pants. I have a feeling you have a very nice bum.

I'm supposed to leave tomorrow," she said, "but I can stay a couple more days, change my flight. I could find a hotel in London, far away from Wattlesbrook's scope of vision, and I could see you. Just hang out a bit before I go home, no weirdness, no pressure, I promise." He smiled broadly. "That's an offer I can't refuse because I'm simply mad to see you in pants. I have a feeling you have a very nice bum.

Until the end of the 1960's I do not recall ever seriously exchanging ideas with an articulate conservative. They were there, but not on my scope. I systematically avoided any contact with those who would have challenged my ideology.

The criminal justice system is concerned about holding offenders accountable, but that means making sure offenders get the punishment they deserve. Little in the process encourages offenders to understand the consequences of their actions or to empathize with victims. On the contrary, the adversarial game requires offenders to look out for themselves. Offenders are discouraged from acknowledging their responsibility and are given little opportunity to act on this responsibility in concrete ways. The neutralizing strategies—the stereotypes and rationalizations that offenders often use to distance themselves from the people they hurt—are never challenged. Unfortunately, then, an offender’s sense of alienation from society is only heightened by the legal process and by the prison experience. For a variety of reasons the legal process tends to discourage responsibility and empathy on the part of offenders. Restorative justice has brought an awareness of the limits and negative byproducts of punishment. Beyond that, however, it has argued that punishment is not real accountability. Real accountability involves facing up to what one has done. It means encouraging offenders to understand the impact of their behavior—the harms they have done—and urging them to take steps to put things right as much as possible. This accountability, it is argued, is better for victims, better for society, and better for offenders. Offenders have other needs beyond their responsibilities to victims and communities. If we expect them to assume their responsibilities, to change their behavior, to become contributing members of our communities, their needs, says restorative justice, must be addressed as well. That subject is beyond the scope of this little book, but the following suggests some of what is needed: Offenders need from justice:

In the abstract, a natural disaster can feel more acceptable than the idea of tampering with nature to avert it. This is the same uneasiness that sits at the heart of the deepest concern about geoengineering, concern not about its possible evil consequences, but about the sheer scope of the idea itself.

In her hurry, though, she’d forgotten to grab her pajamas, which was a dilemma. She could either go out and get them and return to the bathroom to change, or she could go out there and put them on. If Sean didn’t like it, he didn’t have to watch. After leaving the bathroom, she turned off the overhead light in the bedroom, but it didn’t do much good. The night was clear, the moon was bright, and she knew she was all too visible when she undid her jeans and shimmied them down over her hips. “What the hell are you doing?” “Changing into my pajamas.” “You always do that in the bathroom.” His voice was low and rough, but she noticed he didn’t look away. “I forgot them, and there’s no point in going back in there.” She kicked off the jeans and was going to pull on the shorts before changing shirts, but then she remembered his stupid answers to the stupid questions in that game and changed her mind. “The point is that you don’t do it in front of me.” “Oh, did you forget? Being watched turns me on.” And she pulled her T-shirt over her head. She had to bite down on a surprised yelp once she was free of it because suddenly Sean was standing in front of her, wearing nothing but blue boxer briefs and a scowl. “You said I had no imagination.” “And having no imagination is so much worse than your best friend’s family thinking you’re an exhibitionist.” “And we’re not ever going to talk about the other thing you said. Ever.” He was crowding her personal space, so she put her hands on his chest to push him back, but he caught her wrists. Standing there with her palms pressed against his naked skin, she could feel his heart beating at a quickened pace that matched her own and she knew she had two choices. Walk away or end up in bed with him. She leaned her body a little closer and splayed her fingers across his chest. “Which thing aren’t we talking about? The fast-food-joint bathroom or—” “Don’t push me too far, Emma. It’s been a long time for me.” “How long?” “Too damn long.” He lifted her hands from his chest, but didn’t let go of her wrists. “And I never even got to scope out the dating situation here before you showed up at my door with this half-assed scheme.” “And since we… You haven’t…” “The last thing I need is to get caught cheating on a woman I can’t tell anybody I’m not really in a relationship with.” His gaze dropped from her face to her lacy white bra and he sighed. “You’re killing me.” “Lying awake on the couch every night, wondering what it would be like to slide into bed with you has been killing me for two weeks.” “Yeah.” He let go of her wrists and slid his hands up the back of her neck and into her hair. “I’ve thought about that, too. A lot. Pretty much constantly, actually.

Another recent study, this one on academic research, provides real-world evidence of the way the tools we use to sift information online influence our mental habits and frame our thinking. James Evans, a sociologist at the University of Chicago, assembled an enormous database on 34 million scholarly articles published in academic journals from 1945 through 2005. He analyzed the citations included in the articles to see if patterns of citation, and hence of research, have changed as journals have shifted from being printed on paper to being published online. Considering how much easier it is to search digital text than printed text, the common assumption has been that making journals available on the Net would significantly broaden the scope of scholarly research, leading to a much more diverse set of citations. But that’s not at all what Evans discovered. As more journals moved online, scholars actually cited fewer articles than they had before. And as old issues of printed journals were digitized and uploaded to the Web, scholars cited more recent articles with increasing frequency. A broadening of available information led, as Evans described it, to a “narrowing of science and scholarship.”31 In explaining the counterintuitive findings in a 2008 Science article, Evans noted that automated information-filtering tools, such as search engines, tend to serve as amplifiers of popularity, quickly establishing and then continually reinforcing a consensus about what information is important and what isn’t. The ease of following hyperlinks, moreover, leads online researchers to “bypass many of the marginally related articles that print researchers” would routinely skim as they flipped through the pages of a journal or a book. The quicker that scholars are able to “find prevailing opinion,” wrote Evans, the more likely they are “to follow it, leading to more citations referencing fewer articles.” Though much less efficient than searching the Web, old-fashioned library research probably served to widen scholars’ horizons: “By drawing researchers through unrelated articles, print browsing and perusal may have facilitated broader comparisons and led researchers into the past.”32 The easy way may not always be the best way, but the easy way is the way our computers and search engines encourage us to take.

From 1792 until 1928, federal government spending remained relatively stable at about two-and-a-half percent of all spending in the economy. But when Franklin Roosevelt became President in the early 1930s, the data reveal a fundamental change in the size and scope of government. Government spending, which had remained steady for more than 130 years, began to grow from less than 3 percent of the economy prior to 1928, to 10 percent in the 1930s, to 17 percent in the 1950s, then to 22 percent today.

American diplomats had been slow to understand the scope of the change being driven by Chinese migration to Africa. The phenomenon had been flagged in State Department cables as early as 2005, with diplomats identifying the budding, large-scale movement of people from China to Africa as part of a campaign to expand Beijing’s political influence and simultaneously advance China’s business interests and overall clout.

We can develop a more precise idea of the child's thought by borrowing from a profound notion introduced by Wallon, the presence in the child's experience of 'ultra-things,' which are certain beings that exist for children but are not within their scope or reach. Such beings are not fully grasped by simply looking at them, and children cannot change them by willing or by moving their bodies. In short, they are things that they are not able to fully observe. The significance of this notion has not been fully recognized. The earth and the sky are exemplary 'ultra-things' and as such are always incompletely determined by the child. The presence of these 'ultra-things' in the experience of children involves or supposes in them a preobjective time and space which is not yet dominated and measured by their thought and which adheres in some way to the subject who lives in time and space...As a result, the subject feels coextensive with being, and this belief, Wallon stresses, is inherent in subjectivity. In a sense, it persists in the adult: we are not able to think outside all points of view, we can push the frontiers of 'ultra-things' further (e.g., in learning the Copernican system), but we cannot eliminate them completely...for example, death...The adult can comprehend the child's preobjective experience by virtue of the fact that the 'ultra-thing' forms the horizon of his own experience. Thus, the adult could find within himself the equivalent of the child's situation.

Although national in scope, the New Deal provided more aid and had a greater effect on the Pacific Northwest than many other parts of the country.62 It provided relief, created jobs, promoted conservation of natural resources, restored hope, and advanced fundamental changes in the region's economy.

Chaos Is God’s most dangerous face— Amorphous, roiling, hungry. Shape Chaos— Shape God. Act. Alter the speed Or the direction of Change. Vary the scope of Change. Recombine the seeds of Change. Transmute the impact of Change. Seize Change. Use it. Adapt and grow. THE

name, but he lives around the corner.’ Mary sighed. ‘He works in a law firm — or a finance brokerage — or something like that—’ she lifted her left hand and moved her wrist in circles ‘—on the next street over. Of course, when you walk past a shelter wearing a Rolex you’re going to be asked if you can spare some change.’ She shook her head. ‘But yes, I know who you mean, and I’ve heard him say those things.’ ‘He mean anything by them you think?’ She studied Roper for a second. ‘Are you asking if I think he could have murdered Ollie?’ Roper stayed quiet. He couldn’t lead her into anything. After a second, he said, ‘I’m not asking anything other than whether you think that he’s worth speaking to.’ Diplomatic he wasn’t. ‘I don’t know. I’ve never spoken to him — only heard his voice, had him described to me.’ Jamie cut in now. ‘Has he ever assaulted any of the people who come here? Any violence, or direct threat?’ ‘Direct threat?’ Roper sucked his teeth. ‘As in, I’m going to drown you versus you should be drowned.’ Mary’s mouth crumped into a wrinkled line. ‘I don’t know that I can really say whether… I… I don’t know is the simple answer. Lots of people take offence to the shelter being here. It wouldn’t be out of the question for someone to act rashly — but him? I don’t know.’ She was being careful not to say anything that would incriminate the possibly innocent man. She turned to Roper, trying to sound casual. There was no need to worry Mary. ‘We’ll get some uniformed officers to canvas the area — ask around to see whether the shelter has had an impact on anyone in particular.’ She smiled at Mary now. ‘But don’t worry, it’s just eliminating the most improbable suspects first, narrowing down the scope of the investigation, you know?’ ‘Am I a suspect?’ Mary asked, stopping

Dear Readers: Please forgive this intrusion, but we (whom you will get to know shortly) feel a need to express to those who have been so kind to come along on Fletcher’s journey thus far: Sorry. It is now evident that what is about to happen to our hero is beyond usual earthly conventions, if one subscribes to the idea that earthly conventions are, in fact, usual. We suspect you do not; advanced and literate earthlings like you (yes, flattery is a tool plied in any dimension) are willing to suspend disbelief when faced with the irrefutable wonder and mystery that exist in such depth, scope, and volume on your planet. Still, you might have preferred the trajectory of Fletcher’s story to follow a less wild arc, perhaps something transformational, but more along the lines of a career change, or an act of heroism, or the meeting of a soul mate. At this point, we’re certain Fletcher would also opt for these more traditional choices. No one, however constrained their present life may be, is prepared when that life is tumbled, jumbled, tossed, spun, jerked, and turned upside down. We do not presume to think that a story can take such a sharp left turn without some sense of being jostled. We hope nothing was spilled. And now, we request your patience and a willingness to go with what is decidedly a very unusual flow. . . . Imagine how Fletcher feels.

It is Okay to Start Up Your Company with the Self-Centric Inside-Out Approach that is Based On Moral Authority But If You Really Want to Be Successful in Your Enterprise; Making the Very Best of an Architecture Change Management Process and Change Management in This Information and Wisdom Age, You Must Go Beyond the Domain Architectures and Significant Element of Just Outside-In Approach to Focus More On Full-Scope Enterprise that is Based On Outside-Out Approach Especially If the Broad-Context Work Has Already been done Which Makes it Easier to Focus on the `Big-Picture’ of the Extended Enterprise.

The Supreme Court justices gave the aura of being “strict constitutionalists” whose job was not to interpret or create but merely to distinguish between the rights the federal government enforced and those controlled by the states.99 But the supposedly legally neutral interpretations had profound effects. And the court, just like Johnson, demonstrated an uncanny ability to ignore inconsistencies and to twist rules, beliefs, and values to undermine the solid progress in black people’s rights that the Radical Republicans had finally managed to put in place. The court declared that the Reconstruction amendments had illegally placed the full scope of civil rights, which had once been the domain of states, under federal authority. That usurpation of power was unconstitutional because it put state governments under Washington’s control, disrupted the distribution of power in the federal system, and radically altered the framework of American government.100 The justices consistently held to this supposedly strict reading of the Constitution when it came to African Americans’ rights. Yet, this same court threw tradition and strict reading out the window in the Santa Clara decision. California had changed its taxation laws to no longer allow corporations to deduct debt from the amount owed to the state or municipalities. The change applied only to businesses; people, under the new law, were not affected. The Southern Pacific Railroad refused to pay its new tax bill, arguing that its rights under the equal protection clause of the Fourteenth Amendment had been violated. In hearing the case, the court became innovative and creative as it transformed corporations into “people” who could not have their Fourteenth Amendment rights trampled on by local communities.101 So, while businesses were shielded, black Americans were most emphatically not. The ruling that began this long, disastrous legal retreat from a rights-based society was the 1873 Slaughterhouse Cases.