Secondary Source Quotes

Lack of any kind is always traceable to the fact that we have been seeking our supply from some secondary source, instead of from God himself, the author and giver of life.

I am persuaded that feminism is not at the root of political correctness. The actual source is much nastier and dares not speak its name, which is simply hatred for old people. The question of domination between men and women is relatively secondary—important but still secondary—compared to what I tried to capture in this novel, which is that we are now trapped in a world of kids. Old kids. The disappearance of patrimonial transmission means that an old guy today is just a useless ruin. The thing we value most of all is youth, which means that life automatically becomes depressing, because life consists, on the whole, of getting old.

Money is meaningless.” Waxillium perked up. “What?” “Only expectation has value as currency, Waxillium,” Uncle Edwarn said. “This coin is worth more than the others because people think it is. They expect it to be. The most important things in the world are worth only what people will pay for them. If you can raise someone’s expectation … if you can make them need something … that is the source of wealth. Owning things of value is secondary to creating things of value where none once existed.

Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject.

Only enter quotes from notable people. Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject.

By reversing the proper order of things, the non-presuppositional apologist sees submission to God's Word as secondary, rather than primary, sees demonstration as the basis for faith, sees independent argumentation rather than the Holy Spirit as the source of conviction, and therefore advances the destruction of his own defense of the faith.

It seems that scientific research reaches deeper and deeper. But it also seems that more and more people, at least scientists, are beginning to realize that the spiritual factor is important. I say 'spiritual' without meaning any particular religion or faith, just simple warmhearted compassion, human affection, and gentleness. It is as if such warmhearted people are a bit more humble, a little bit more content. I consider spiritual values primary, and religion secondary. As I see it, the various religions strengthen these basic human qualities. As a practitioner of Buddhism, my practice of compassion and my practice of Buddhism are actually one and the same. But the practice of compassion does not require religious devotion or religious faith; it can be independent from the practice of religion. Therefore, the ultimate source of happiness for human society very much depends on the human spirit, on spiritual values. If we do not combine science and these basic human values, then scientific knowledge may sometimes create troubles, even disaster....

whenever possible, you need to go to the primary source to make your decisions. Regardless of whether or not you’re a student, it is never enough to rely on other people’s ideas. You have to look at the thing itself and make up your own mind. That’s what it means to study and to learn. Some secondary sources proclaim their points of view so loudly and with such passion you might be tempted just to take their word for it. You might be tempted not to do the work of checking to see for yourself. But there can be a fine line between obedience and laziness, and if you go through life dutifully taking other people’s word about what’s right, you are putting yourself in the position to be led down some very dark roads. After

All the sources are secondary, and few are new; I have not mastered recent scholarship of the early sixteenth century.

Be humble to the supreme; there is power in complete surrender. Everything else is secondary. You are connected to the source. [19]

June Singer points out, when a girl is growing up, it is not taken for granted, as it is with boys, that her life and needs will be primary, that she will have access to places of authority and power like her brothers or father. What is taken for granted is that she will find her main source of fulfillment through her husband and family, that she will be secondary to them.35 A

I do not mean to say that you will become happy in such a situation. You will not. But fear and pain will become transmuted into an inner peace and serenity that come from a very deep place - from the Unmanifested itself. It is "the peace of God, which passes all understanding." Compared to that, happiness is quite a shallow thing. With this radiant peace comes the realization - not on the level of mind but within the depth of your Being - that you are indestructible, immortal. This is not a belief. It is absolute certainty that needs no external evidence or proof from some secondary source.

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.

The essence of the Revolution is to abolish the attainment of unqualified power of man over man either by vote-getting, money-pressure or crude terror. The Revolution repudiates profit or terror altogether as methods of human intercourse. It turns the attention of men and women back from a frantic and futile struggle for the means of power, a struggle against our primary social instincts, to an innate urgency to make and to a beneficial competition for preeminence in social service. It recalls man to a clean and creative life from the entanglements and perversion of secondary issues into which he has fallen. It replaces property and official authority by the compelling prestige of sound achievement. Eminent service remains the only source of influence left in the world . . .

Now, for the preacher, the chief of these secondary sources is the testimony of the sacred Scriptures. Their authority as our rule of faith is inferred immediately from their inspired character; for if God is perfect truth, as must be assumed, or else all search for truth anywhere is preposterous; and if the Bible is God’s word, then it is infallible, and of course authoritative over the soul. But is the inspiration of the Bible self-evident to its readers? I answer, it is not immediately self-evident – that is to say, the proposition, “The Bible is inspired,” is not axiomatic – but it is readily found to be true upon bringing the internal and external evidences of it under the light of our self-consciousness, our mental and our moral intuitions. This is but saying that God, in revealing himself to man, has clothed his revelation with an amount of reasonable and moral evidence adapted to the creature’s nature, and sufficient, when inspected, to produce a perfect conviction. Thereupon the word of God assumes its place as of plenary authority over the soul in the department of which it professes to teach, that of our religious beliefs, duties, and redemption.

The pattern, as well as magnitude, of foreign economic activity in Russia provides clues to the sources of Russian economic backwardness. The foreigners specialized in providing what the Russians most lacked—technical and scientific skills, efficient and honest management and, to a secondary extent, capital. Russian managers were notorious for their inefficiency and corruption. A French observer in 1904 referred to "the extraordinary waste—to be polite—that reigns among Russian administrators."210 Even after trained Russians began to emerge over the years into increasingly responsible positions, foreign firms were careful not to use Russian accountants.211 This business corruption mirrored a pervasive corruption in the czarist government,212 which was by no means stamped out under the Communists213 or in the post-Soviet era.

The ordinary reader today knows about the Grail thanks only to Richard Wagner's Parsifal, which, in its Romantic approach, really deforms and twists the whole myth. Equally misleading is the attempt to interpret the mystery of the Grail in Christian terms: for Christian elements only play an accessory, secondary and concealing role in the saga. In order to grasp the true significance of the myth, it is necessary instead to consider the more immediate points of reference represented by the themes and echoes pertaining to the cycle of King Arthur, which survives in the Celtic and Nordic traditions. The Grail essentially embodies the source of a transcendent and immortalizing power of primordial origin that has been preserved after the 'Fall', degeneration and decadence of humanity. Significantly, all sources agree that the guardians of the Grail are not priests, but are knights and warriors - besides, the very place where the Grail is kept is described not as a temple or church, but as a royal palace or castle. In the book, I argued that the Grail can be seen to possess an initiatory (rather than vaguely mystical) character: that it embodies the mystery of warrior initiation. Most commonly, the sagas emphasize one additional element: the duties deriving from such initiation. The predestined Knight - he who has received the calling and has enjoyed a vision of the Grail, or received its boons – or he who has 'fought his way' to the Grail (as described in certain texts) must accomplish his duty of restoring legitimate power, lest he forever be damned. The Knight must either allow a prostrate, deceased, wounded or only apparently living King to regain his strength, or personally assume the regal role, thus restoring a fallen kingdom. The sagas usually attribute this function to the power of the Grail. A significant means to assess the dignity or intentions of the Knight is to 'ask the question': the question concerning the purpose of the Grail. In many cases, the posing of this crucial question coincides with the miracle of awakening, of healing or of restoration.

This is central to understanding the nature of motivation, as well as its failures (e.g., during depression, where there is inhibition of dopamine signaling thanks to stress, or in anxiety, where such inhibition is caused by projections from the amygdala).100 It also tells us about the source of the frontocortical power behind willpower. In a task where one chooses between an immediate and a (larger) delayed reward, contemplating the immediate reward activates limbic targets of dopamine (i.e., the mesolimbic pathway), whereas contemplating the delayed reward activates frontocortical targets (i.e., the mesocortical pathway). The greater the activation of the latter, the more likely there’ll be gratification postponement. These studies involved scenarios of a short burst of work soon followed by reward.101 What about when the work required is prolonged, and reward is substantially delayed? In that scenario there is a secondary rise of dopamine, a gradual increase that fuels the sustained work; the extent of the dopamine ramp-up is a function of the length of the delay and the anticipated size of the reward:

Throughout the past few millennia there have been great advances in technology which have raised standards of living in many areas of the world. At the same time, we have reduced our standard of life: our quality of air, purity of rivers and oceans, wellness of the land; and we have increased world hunger, extinction of whole species of animals, depletion of natural resources. Improved technology is not leading to greater peace and harmony among nations, between individuals, even within the self. The patriarchal world is out of balance. The worship of the male energy has led to rape of our natural resources and poisoning of our environment. What is missing, particularly in Western culture, is respect for an energy which makes things whole, an energy which honors life. The goddesses provide a clue how we must restructure our world if it is to survive, a clue both to our past and to our future. The fact that there were powerful goddesses disproves the claim that woman has ‘always’ been powerless and secondary, and that this ‘second rank’ is thus a natural phenomenon. This frees us to move into a balancing.

Habit, like a second nature, has the power of fixing in the mind new categorical forms derived from the appearances which impress us, and by them usually stripped of objective reality, but whose influence over our judgments is no less predetermining than that of the original categories. Hence we reason by the eternal and absolute laws of our mind, and at the same time by the secondary rules, ordinarily faulty, which are suggested to us by imperfect observation. This is the most fecund source of false prejudices, and the permanent and often invincible cause of a multitude of errors. The bias resulting from these prejudices is so strong that often, even when we are fighting against a principle which our mind thinks false, which is repugnant to our reason, and which our conscience disapproves, we defend it without knowing it, we reason in accordance with it, and we obey it while attacking it. Enclosed within a circle, our mind revolves about itself, until a new observation, creating within us new ideas, brings to view an external principle which delivers us from the phantom by which our imagination is possessed.

In families in which parents are overbearing, rigid, and strict, children grow up with fear and anxiety. The threat of guilt, punishment, the withdrawal of love and approval, and, in some cases, abandonment, force children to suppress their own needs to try things out and to make their own mistakes. Instead, they are left with constant doubts about themselves, insecurities, and unwillingness to trust their own feelings. They feel they have no choice and as we have shown, for many, they incorporate the standards and values of their parents and become little parental copies. They follow the prescribed behavior suppressing their individuality and their own creative potentials. After all, criticism is the enemy of creativity. It is a long, hard road away from such repressive and repetitive behavior. The problem is that many of us obtain more gains out of main- taining the status quo than out of changing. We know, we feel, we want to change. We don’t like the way things are, but the prospect of upsetting the stable and the familiar is too frightening. We ob- tain “secondary gains” to our pain and we cannot risk giving them up. I am reminded of a conference I attended on hypnosis. An el- derly couple was presented. The woman walked with a walker and her husband of many years held her arm as she walked. There was nothing physically wrong with her legs or her body to explain her in- ability to walk. The teacher, an experienced expert in psychiatry and hypnosis, attempted to hypnotize her. She entered a trance state and he offered his suggestions that she would be able to walk. But to no avail. When she emerged from the trance, she still could not, would not, walk. The explanation was that there were too many gains to be had by having her husband cater to her, take care of her, do her bidding. Many people use infirmities to perpetuate relationships even at the expense of freedom and autonomy. Satisfactions are derived by being limited and crippled physically or psychologically. This is often one of the greatest deterrents to progress in psychotherapy. It is unconscious, but more gratification is derived by perpetuating this state of affairs than by giving them up. Beatrice, for all of her unhappiness, was fearful of relinquishing her place in the family. She felt needed, and she felt threatened by the thought of achieving anything 30 The Self-Sabotage Cycle that would have contributed to a greater sense of independence and self. The risks were too great, the loss of the known and familiar was too frightening. Residing in all of us is a child who wants to experiment with the new and the different, a child who has a healthy curiosity about the world around him, who wants to learn and to create. In all of us are needs for security, certainty, and stability. Ideally, there develops a balance between the two types of needs. The base of security is present and serves as a foundation which allows the exploration of new ideas and new learning and experimenting. But all too often, the security and dependency needs outweigh the freedom to explore and we stifle, even snuff out, the creative urges, the fantasy, the child in us. We seek the sources that fill our dependency and security needs at the expense of the curious, imaginative child. There are those who take too many risks, who take too many chances and lose, to the detriment of all concerned. But there are others who are risk-averse and do little with their talents and abilities for fear of having to change their view of themselves as being the child, the dependent one, the protected one. Autonomy, independence, success are scary because they mean we can no longer justify our needs to be protected. Success to these people does not breed success. Suc- cess breeds more work, more dependence, more reason to give up the rationales for moving on, away from, and exploring the new and the different.

When I speak elsewhere in the book of the multifaceted joys of the resurrected life in the new universe, some readers may think, But our eyes should be on the giver, not the gift; we must focus on God, not on Heaven. This approach sounds spiritual, but it erroneously divorces our experience of God from life, relationships, and the world—all of which God graciously gives us. It sees the material realm and other people as God’s competitors rather than as instruments that communicate his love and character. It fails to recognize that because God is the ultimate source of joy, and all secondary joys emanate from him, to love secondary joys on Earth can be—and in Heaven always will be—to love God, their source.

For me, the sources from the past, primary or secondary, are not a prison. They are a magic thread that links me to people long since dead and with situations that have crumbled to dust. The sources set off my reflection and imagination, I stay in dialogue with them, and I love this. This liaison with the past is the heart of my vocation as historian. The sources leave a space for speculation, and I will have to use it sometimes in my book on al-Wazzan. But I must always identify my speculations as such for my readers, and show them the bases for believing a certain thing is possible, probable, or contingent.

Quote Guidelines * Only enter quotes from notable people. Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject. * Quotes can be from any source (books, spoken words, news articles, etc) as long as they pass the above criteria. * Only enter the author's name in the author field (not their birthdate or which book the quote is from). * When entering author names with initials (H.G. Wells, J.K. Rowling), don't put spaces between the initials.

rson 010v4465v6969 is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent o

•Only enter quotes from notable people. Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject. •Quotes can be from any source (books, spoken words, news articles, etc) as long as they pass the above criteria. •Only enter the author's name in the author field (not their birthdate or which book the quote is from). •When entering author names with initials (H.G. Wells, J.K. Rowling), don't put spaces between the initials.

them. If you can raise someone’s expectation … if you can make them need something … that is the source of wealth. Owning things of value is secondary to creating things of value where none once existed.

God is the source of primary causality; in other words, He is the first cause. He is the Author of all that is, and He continues to be the primary cause of human events and of natural occurrences. However, His primary causality does not exclude secondary causes. Yes, when the rain falls, the grass gets wet, not because God makes the grass wet directly and immediately, but because the rain applies moisture to the grass. But the rain could not fall apart from the causal power of God that stands over and above every secondary causal activity. Modern man, however, is quick to say, “The grass is wet because the rain fell,” and he looks no further for a higher, ultimate cause. Twenty-first-century people seem to think we can get along just fine with secondary causes and give no thought to the primary cause. The basic concept here is that what God creates, He sustains. So, one of the important subdivisions in the doctrine of providence is the concept of divine sustenance. Simply put, this is the classical Christian idea that God is not the great Watchmaker who builds the watch, winds it up, and then steps out of the picture. Instead, what He makes, He preserves and sustains. We

Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3), where it is related that Moses is involved in the mission to deliver the sons of Israel from Egyptian tyranny. It is also stressed that Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19.13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff.&sup32; The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper.&sup33; Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact (matteh, the scepter) into melted copper (nahash, the serpent). It is interesting to notice that such a 'prodigy' (occuring not so far from the camp of Jethro the Kenite) happens after Moses threw his matteh on a hot source, the 'burning bush', which may be a poetic evocation of live charcoal. If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404 [32]: The term matteh is explicitly used to designate the wooden staff in Exod. 17.16-23. But the initial meaning is revealed in Isa. 10.15, when it is asked, 'Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it? As if a rod should raise the one who lifts it up, or as of a staff should lift the one who is not wood!' It a matteh cannot be hung up without a wooden staff, it is clear that it is not the wooden staff itself but something that is fitted with it. Furthermore, in his lamentation about the destruction of Israel, Ezekiel mentions the fact that the staff supporting the matteh will burn and will provoke a qeyna (Ezek. 19.13-14), a term designating the smelting of copper (and by extension its melting). This strongly suggests that the matteh is a copper-scepter. In some cases, traces of wood have been found in the inner space of the scepter, confirming that such items were probably borne upon wooden staffs. [33]: The term nahash is also used to designate copper in languages closely related to Hebrew (Ugaritic, Aramaic, Arabic). In the book of Chronicles, the term nahash is used once to designate copper: Ir Nahash was a town founded by a descendant of Celoub (Caleb), a clan of metalworkers (1 Chron 4.11-12), so that it designates the town where copper was smelted or worked.

Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3), where it is related that Moses is involved in the mission to deliver the sons of Israel from Egyptian tyranny. It is also stressed that Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19.13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff.&sup32 The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper.&sup33 Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact (matteh, the scepter) into melted copper (nahash, the serpent). It is interesting to notice that such a 'prodigy' (occuring not so far from the camp of Jethro the Kenite) happens after Moses threw his matteh on a hot source, the 'burning bush', which may be a poetic evocation of live charcoal. If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404 [32]: The term matteh is explicitly used to designate the wooden staff in Exod. 17.16-23. But the initial meaning is revealed in Isa. 10.15, when it is asked, 'Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it? As if a rod should raise the one who lifts it up, or as of a staff should lift the one who is not wood!' It a matteh cannot be hung up without a wooden staff, it is clear that it is not the wooden staff itself but something that is fitted with it. Furthermore, in his lamentation about the destruction of Israel, Ezekiel mentions the fact that the staff supporting the matteh will burn and will provoke a qeyna (Ezek. 19.13-14), a term designating the smelting of copper (and by extension its melting). This strongly suggests that the matteh is a copper-scepter. In some cases, traces of wood have been found in the inner space of the scepter, confirming that such items were probably borne upon wooden staffs. [33]: The term nahash is also used to designate copper in languages closely related to Hebrew (Ugaritic, Aramaic, Arabic). In the book of Chronicles, the term nahash is used once to designate copper: Ir Nahash was a town founded by a descendant of Celoub (Caleb), a clan of metalworkers (1 Chron 4.11-12), so that it designates the town where copper was smelted or worked.

I do not mean to say that you will become happy in such a situation. You will not. But fear and pain will become transmuted into an inner peace and serenity that come from a very deep place — from the Unmanifested itself. It is “the peace of God, which passes all understanding.” Compared to that, happiness is quite a shallow thing. With this radiant peace comes the realization — not on the level of mind but within the depth of your Being — that you are indestructible, immortal. This is not a belief. It is absolute certainty that needs no external evidence or proof from some secondary source.

There are three requirements for a six-month thesis: 1. The topic should be clearly defined. 2. The topic should be contemporary (notwithstanding the advice given in section 2.3), eliminating the need to explore a bibliography that goes back to the ancient Greeks. Alternatively, it should be a marginal subject on which little has been written. 3. The primary and secondary sources must be locally available and easily accessible.

Pekwa Nicholas Mohlala BA GA MOHLALA IN SCHOONOORD HISTORY SOURCES AND RESEARCHERS Our sources for our ongoing research on the history of Ba Ga Mohlala in Schoonoord The main sources that we use in our ongoing researches on the history of Ba Ga Mohlala in Schoonoord are government official records, archival records, and oral evidence. There are few archival records on the history on the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe. There are also very few published documents (especially books and others forms of researched publications) on Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe, and this is one of the principal motivations for the need to record the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe. Therefore, the bulk of secondary are the available general works of South African History, and most of such works deal scantily with the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, that is because those general works mainly deal with South African tribes in general rather  than Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe in particular. As such those sources are used to contextualize the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, and are mostly used to develop theorical framework. Oral evidence forms an important part of our researches. That is because most of the history of clans, and tribes in South Africa, such as Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe was not written and it is expected that very few written records do exist on their history. As a result, the few written records which are available are used in conjunction with oral evidence. Most importantly, the other sources which have been mentioned thus far are used to corroborate oral information, and vice versa. Thus, the combination of all these sources result in a more balanced and objective study of the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe. Because oral information is one of the core sources of our studies in the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, best practices in oral research are thoroughly  followed in order to achieve the best possible outcome possible. Like any other forms of collecting evidence, and as well as other sources of information, oral evidence has its own problem areas and some benefits, and there are also processes of dealing with those problem areas. There are three main problem areas of oral history. Firstly, the limitations of the interviewee which include, unreliability of memory, deliberate falsification, unfairness through vindictiveness, excessive discretion, superficiality and gossip, oversimplification, distortion of interviewee's role, lack of perspective, distortion due to to personal feelings, self-consciousness, influence of hindsight, and repetition of published evidence. Secondly, the interviewer has limitations which include, unrepresantative sampling, biased questioning, difference and bias towards the intreviews, and interviews as a replacement for reading documents. The third and last problem areas of oral is about the limitations inherent in the nature of intetviewing itself which include, misinterpretation of what the interviewee have said, inability of oral history to verified by others, interview transcripts missing the essence of the interview, impossibility of true communication, and dependence on survivors and those who agree to be interviewed.

Engels wrote to Marx, as he was working on the book: ‘At the bar of world opinion, I charge the English middle classes with mass murder, wholesale robbery and all the other crimes in the calendar.’23 That just about sums up the book: it was the case for the prosecution. A great deal of the book, including all the examination of the pre-capitalist era and the early stages of industrialization, was based not on primary sources but on a few secondary sources of dubious value, especially Peter Gaskell’s The Manufacturing Population of England (1833), a work of Romantic mythology which attempted to show that the eighteenth century had been a golden age for English yeomen and craftsmen. In fact, as the Royal Commission on Children’s Employment of 1842 conclusively demonstrated, working conditions in the small, pre-capitalist workshops and cottages were far worse than in the big new Lancashire cotton mills. Printed primary sources used by Engels were five, ten, twenty, twenty-five or even forty years out of date, though he usually presents them as contemporary. Giving figures for the births of illegitimate babies attributed to night-shifts, he omitted to state that these dated from 1801. He quoted a paper on sanitation in Edinburgh without letting his readers know it was written in 1818. On various occasions he omitted facts and events which invalidated his out-of-date evidence completely.

Gregor would reference all kinds of books and articles, and instead of paraphrasing them, like any normal lazy person, he'd insist on going online and finding the exact line or quote from the secondary source, adding another five-minute silent section to the meeting, during which he wordlessly surfed online. Later I would realize this is Greg''s signature style. He likes to take in people past the point where they can be putting on a show to impress him.

Hans W. Frei argues that the Enlightenment period was liable for a significant portion of the eclipse of the biblical narratives. In place of the biblical narrative as the hermeneutical source and target came “the single meaning of a grammatically and logically sound propositional statement.”125 Grondin insightfully writes, regarding this emphasis on proposition, “For hermeneutics, by contrast, the proposition is something secondary and derivative.”126 The road from university to diversity traded story for proposition, mystery for the exactness of rules, and a deductive slant for one that was largely inductive. Thus, Western biblical hermeneutics followed the Enlightenment-influenced trail that saw hermeneutics as the study of right principles or as the laying out of rules governing the discipline of interpretation.

We cannot convey heart inside written word alone. Words are one-dimensional, emotionless and heartless. We, as authors, search for ways to incorporate the missing emotion through descriptive words, but can never truly touch the depth of a sob, a sigh, or exhilaration expressed in a voice. Ironically, in 150 years, we created an icon of one-dimensional depth when we lifted the Bible high upon a pedestal. Personal communication with our Creator then became secondary. Though His voice was the force that carried faith since the beginning of time when Bibles were not available, we have, in modern times considered hearing the voice of God as mystical. But the written word is not where we receive Salvation. It's the voice of God that is heard in our heart when we read the Bible. Those words become spoken Word that our heart can hear. Sometimes I believe that people in the dark ages heard Father’s voice better than we do now. And that’s because it was their only source. They didn’t have Bibles. So, those who heard Him, let His voice guide them and touch their hearts. They relied on Him only. Mankind came into the enlightened age and created a book, a compilation of epistles that witness to Him. And we made it the foundation of our faith in place of Jesus. We leaned on it to prove our faith. But the real proof of our faith exists when we hear His voice.

In addition, there’s a unique, secondary source of power within the scarcity principle: as opportunities become less available, we lose freedoms. And we hate to lose the freedoms we already have; what’s more this is principally true of important freedoms. This desire to preserve our established, important prerogatives is the centerpiece of psychological reactance theory, developed by psychologist Jack Brehm to explain the human response to the loss of personal control. According to the theory, when free choice is limited or threatened, the need to retain our freedoms makes us want them (as well as the goods and services associated with them) significantly more than before. Therefore, when increasing scarcity—or anything else—interferes with our prior access to some item, we will react against the interference by wanting and trying to possess the item more than we did before.

Jancsi was a formidable mental calculator even as a child. Some sources suggest that he could multiply two eight-digit numbers together in his head when he was six. These abilities, remarkable enough to astonish his early tutors, may have been partly inherited from his maternal grandfather. Though Jacob Kann had no formal education beyond secondary school, he could add or multiply numbers into the millions. Von Neumann would recall his twinkly-eyed grandfather’s mental gymnastics with pride when he was older, but he admitted he was never quite able to match them himself.

On generative AI, LLMs, etc. Humans acquire language and communication skills from a diverse range of sources, including raw, unfiltered, and unstructured content. However, when it comes to acquiring knowledge, humans tend to rely on transparent, trusted, and structured sources. In contrast, ChatGPT and other large language models (LLMs) use a vast array of opaque, unattested sources of raw, unfiltered, and unstructured content as their means of language and communication training and as the source of information used in their responses. While this approach has proven to be effective in generating natural language, it has also been inconsistent and, at times, significantly lacking in integrity in its responses. While it may provide information, it does not necessarily provide knowledge. To be truly useful, generative AI must be able to separate language and communication training from the acquisition of knowledge to be used in its responses. This will allow LLMs to not only generate coherent and fluent language but also to provide accurate and reliable information to users. However, in a culture that values self-proclaimed influencers where transparency and accuracy is secondary, it has become increasingly challenging to separate reliable information from misinformation and knowledge from ignorance. This poses a significant obstacle for AI algorithms that strive to provide accurate and trustworthy responses.

...sola Scriptura was never meant as a denial of the usefulness of the Christian tradition as a subordinate norm in theology and as a significant point of reference for doctrinal formulas and argumentation. The views of the Reformers developed out of a debate in the late medieval theology over the relation of Scripture and tradition, on the side of the debate viewing the two as coequal norms, the other side of the debate taking Scripture as the sole source of necessary doctrine, albeit as read in the church's interoperative tradition. The Reformers and the Protestant orthodox followed the latter understanding, defining Scripture as the absolute and therefore prior norm, but allowing the theological tradition, particularly the earlier tradition of the fathers and ecumenical councils, to have a derivative but important secondary role in doctrinal statements. They accepted the ancient tradition as a useful guide, allowing that the trinitarian and Christological statements of Nicaea, Constantinople, and Chalcedon were expressions of biblical truth, and that the great teachers of the church provided valuable instruction in theology that always needed to be evaluated in the light of Scripture. At the same time, they rejected recent human traditions as problematic deviations from the biblical norm. What the Reformers and orthodox explicitly denied was coequality of Scripture and tradition and, in particular, the claim of unwritten traditions as normative for practice. We encounter, especially in the scholastic era of Protestantism, a profound interest in the patristic period and a critical but often substantive use of ideas and patterns enunciated by the medieval doctors.

...sola Scriptura was never meant as a denial of the usefulness of the Christian tradition as a subordinate norm in theology and as a significant point of reference for doctrinal formulas and argumentation. The views of the Reformers developed out of a debate in the late medieval theology over the relation of Scripture and tradition, on the side of the debate viewing the two as coequal norms, the other side of the debate taking Scripture as the sole source of necessary doctrine, albeit as read in the church's interoperative tradition. The Reformers and the Protestant orthodox followed the latter understanding, defining Scripture as the absolute and therefore prior norm, but allowing the theological tradition, particularly the earlier tradition of the fathers and ecumenical councils, to have a derivative but important secondary role in doctrinal statements. They accepted the ancient tradition as a useful guide, allowing that the trinitarian and Christological statements of Nicaea, Constantinople, and Chalcedon were expressions of biblical truth, and that the great teachers of the church provided valuable instruction in theology that always needed to be evaluated in the light of Scripture. At the same time, they rejected recent human traditions as problematic deviations from the biblical norm. What the Reformers and orthodox explicitly denied was coequality of Scripture and tradition and, in particular, the claim of unwritten traditions as normative for practice. We encounter, especially in the scholastic era of Protestantism, a profound interest in the patristic period and a critical but often substantive use of ideas and patterns enunciated by the medieval doctors.

As coisas importantes não se passam no centro, passam-se sempre na periferia; e é a periferia que introduz sempre as grandes transformações na sociedade e no mundo. Important things do not happen in the center, they always happen in the outskirts; and it is the outskirts that always introduce the biggest transformations in society and in the world. Secondary source: Gabriel Mithá Ribeiro

She drove down from North Carolina to see me, and reminded me of scriptural lessons that tragedies and disappointments should be a source of increased patience, strength, wisdom, and a commitment to our Christian life. I rejected her premises at first, but Ruth finally convinced me to relegate my political and business ambitions to a secondary position of importance for a while and to assume some challenging religious commitments.

Who were these people who were Nico's friends at that club? It seemed like an Italian-Spanish coffeeshop. I'm not sure, it was quite far from downtown in a pretty hidden location. I don't remember the name of the club or the street, but if I drive from Urgell I can find it. I took a few pictures outside the reception area while we were waiting outside with Adam to be allowed to enter after being registered as club members. They took our entry into the almost empty private club very seriously, unlike my girlfriend selling weed in their dispensary at age 20, when I just gave her a job elsewhere. The pictures I took were of two skateboards hanging on the wall next to each other. They were spray-painted with smiling devilish faces, the comedy and tragedy masks. („Sock and buskin: The sock and buskin are two ancient symbols of comedy and tragedy. In ancient Greek theatre, actors in tragic roles wore a boot called a buskin (Latin cothurnus). The actors with comedic roles wore only a thin-soled shoe called a sock (Latin soccus).” – Source: Wikipedia) There was another skateboard hanging on the wall, showing the devil smiling with his eyes and teeth and horns only visible in the darkness of the artwork. I doubt they were Italians – they were rather Spaniards – but I never really met anyone else from there besides Nico and Carulo. But I trusted Carulo; he was different. Carulo was a known person in Catalonia. He was known to be the person who was sitting in the Catalan Parliament and rolled a joint and lit it up, smoking during a session as a protest against the law prohibiting marijuana growing and smoking in Spain. Nico told me when he introduced me to Carulo in the summer of 2013, almost a year earlier: “This is the guy you can thank for being able to smoke freely in Catalonia without the police bothering you. Tomas, meet Carulo.” He never really ordered from me if I had met him before. He had no traffic; his growshop was always closed. He was only smoking inside with his younger brother, who was always walking his bull terrier. Their white Bull Terrier was female, half the size of Chico, but she was kind of crazy; you could see in her eyes that she was not normal; she had mental issues. At least, looking into Carulo's eyes and his brother's eyes, I recognized the similar illness in their dog's eyes. In 2014, it had been over four years since I had been working with dogs in my secondary job interpreting Italian and travelling every fifth weekend. Additionally, Huns came to Europe with their animals, including their dogs. There are at least nine unique Hungarian dog breeds.

Primary pollutants are those released directly from the source into the air in a harmful form. Secondary pollutants are converted to a hazardous form after they enter the air or are formed by chemical reactions as components of the air mix and interact

We need to make a brief foray into one aspect of the history of molecular biology to unravel the paradox. In 1968, the Japanese geneticist Motoo Kimura proposed the “neutral theory” of molecular evolution.8 Kimura contended that most changes at the level of DNA and amino acids do not impact the function of a molecule and hence the organism’s ability to survive and reproduce. He contended that a small number of mutations are favorable, and natural selection preserves them. Some mutations are rejected because they are harmful, but most mutations don’t really affect the organism. According to Kimura, most mutations are neutral, which causes robustness in the organism. So how does neutral mutation lead to evolution? While a neutral change does not alter the primary function, it can alter a secondary function, thereby becoming the source of a future innovation

That is why the enforcement of the status quo is only ever a secondary method of preventing change – a mopping-up operation. The primary method is always – and can only be – to disable the source of new ideas, namely human creativity. So static societies always have traditions of bringing up children in ways that disable their creativity and critical faculties. That ensures that most of the new ideas that would have been capable of changing the society are never thought of in the first place.

THROAT CHAKRA—VISHUDDHA How do you know the truth? Truth is the operative word in this section, whereas voice is its secondary focus. Most people are focusing on voice and expression at the Throat Chakra — that is, the capacity to express ideas and thoughts. What matters most is not how you talk at the Throat Chakra, but what you convey. The "what" is your truth, your most insightful wisdom; the "how" is your medium to express your truth. Both the "what" and "how" of truth are sitting here at the Throat Chakra, at the center of your physical throat (or the apple of your Adam). What do you mean by "truth?" Many claim the reality is a personal quest to discover the values and beliefs that drive choices and decisions about your life. Others suggest that a collective truth exists, a unified wisdom to which all can aspire and seek integration. Let the intersection of these two approaches inspire you to explore individual and collective truths to understand how to integrate what you see, learn and experience into your life. Throat Chakra Gemstones The gems of this chakra are believed to be the gems of Lemuria, an ancient civilization aligned with the realm of the dolphin, which reflect knowledge that had been preserved and held in crystals before the destruction of that community. One of the main Lemurian gemstones, AQUA Atmosphere QUARTZ is a powerful purifier of the atmosphere and also encourages power, tenacity and stability. •       AMAZONITE is the primary stone of reality, and it enhances confidence for public speakers, allowing them to express with ease even the most difficult words and themes. •       ANGELITE (in crystalline form, known as CELESTITE) invokes the angelic forces to evoke in your spaces the presence of angels, like archangels. Take this jewel with you or sleep by it to feel more connected to your own personal angels and guides. •       Since centuries TURQUOISE has been valued by indigenous Americans who find it a powerful purifier and healer, as well as a tool that strengthens and defends warriors in combat. It was revered as a source of good fortune in antiquity Persia. Connect to your gemstones in the Throat Chakra in moments of anxiety or frustration. Here's how to do this: Lie down in a comfortable position and keep in your right hand, the receiving one, one or three of your beloved light blue Throat Chakra crystals, through which energy reaches your body. (Some people feel their left hand is their Receiving Hand; go with what they feel right for you.) Set the intention to receive the gifts of the Throat Chakra, peace, wisdom and truth. Then move the stones to your hand, or Projecting Side, so you can take the energy out into the universe as a gift for everyone. Imagine a bright blue ray of truth and light beaming out into the world for everyone to see, receive and enjoy.

I have been selected to design and administer these unique initiatives because of my prior experience and effectiveness. Past success breeds repeat performances. … What is important are the personality and character traits needed to stand up to criticism and stress, and to labor effectively in a very emotional vineyard—empathy and sensitivity to the plight of those singled out for special consideration; confidence and firmness towards critics. I turn the other cheek when face-to-face with distraught victims or a businessman challenging my pay decisions. Life's unfairness is usually the real source of their anger. The nature of the compensation received is secondary. But a strategic retreat is not an option when critics attack. Self-confidence and firmness become virtues. You cannot allow yourself to be bullied when you are trying to administer a complex policy experiment. The public is usually supportive, appreciative of the difficulty of the task.

↑ top up up position down down ↓ bottom Remove this quote from your collection “텔레도 다잡혀요 제일중요한 안전 최우선으로 모셔요. 2017년부터 활동했습니다 한번도 문제없이 5년동안 거래해왔고 작년까지 6개월 쉬고 2022년도 하반기 다시 최강퀄리티로 돌아왔습니다. 떨#액상#대마초 Wickr: weedrok 평일 : 인천,경기,서울 주말 : 부산,대구 Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject. Quotes can be from any source (books, spoken words, news articles, etc) as long as they pass the above criteria. Only enter the author's name in the author field (not their birthdate or which book the quote is from). When entering author names with initials (H.G. Wells, J.K. Rowling), don't put spaces between the initials.” ― Jackaoarow

↑ top up up position down down ↓ bottom Remove this quote from your collection “텔레도 다잡혀요 제일중요한 안전 최우선으로 모셔요. 2017년부터 활동했습니다 한번도 문제없이 5년동안 거래해왔고 작년까지 6개월 쉬고 2022년도 하반기 다시 최강퀄리티로 돌아왔습니다. 떨#액상#대마초 Wickr: weedtaken 평일 : 인천,경기,서울 주말 : 부산,대구 Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject. Quotes can be from any source (books, spoken words, news articles, etc) as long as they pass the above criteria. Only enter the author's name in the author field (not their birthdate or which book the quote is from). When entering author names with initials (H.G. Wells, J.K. Rowling), don't put spaces between the initials.” ― Jackaoarow

up position down down ↓ bottom Remove this quote from your collection “텔레도 다잡혀요 제일중요한 안전 최우선으로 모셔요. 2017년부터 활동했습니다 한번도 문제없이 5년동안 거래해왔고 작년까지 6개월 쉬고 2022년도 하반기 다시 최강퀄리티로 돌아왔습니다. 떨#액상#대마초 Wickr: weedtaken 평일 : 인천,경기,서울 주말 : 부산,대구 Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject. Quotes can be from any source (books, spoken words, news articles, etc) as long as they pass the above criteria. Only enter the author's name in the author field (not their birthdate or which book the quote is from). When entering author names with initials (H.G. Wells, J.K. Rowling), don't put spaces between the initials.” ― Jackaoarow” ― Ghjj

텔레도 다잡혀요 제일중요한 안전 최우선으로 모셔요. 2017년부터 활동했습니다 한번도 문제없이 5년동안 거래해왔고 작년까지 6개월 쉬고 2022년도 하반기 다시 최강퀄리티로 돌아왔습니다. 떨#액상#대마초 Wickr: weedrok 평일 : 인천,경기,서울 주말 : 부산,대구 Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject. Quotes can be from any source (books, spoken words, news articles, etc) as long as they pass the above criteria. Only enter the author's name in the author field (not their birthdate or which book the quote is from). When entering author names with initials (H.G. Wells, J.K. Rowling), don't put spaces between the initials.

Common law systems have long had a rule that secondary sources would not be accepted as evidence where primary sources are readily available.

secondary accounts are viewed by historians as examples of ‘generation loss’ and the unreliability of oral tradition. The farther you are from the primary source, the harder it gets to be certain the details are one hundred percent accurate.

The happiness that is derived from some secondary source is never very deep. It is only a pale reflection of the joy of Being, the vibrant peace that you find within as you enter the state of nonresistance. Being takes you beyond the polar opposites of the mind and frees you from dependency on form. Even if everything were to collapse and crumble all around you, you would still feel a deep inner core of

Enthusiasm brings an enormous empowerment into what you do, so that all those who have not accessed that power would look upon “your” achievements in awe and may equate them with who you are. You, however, know the truth that Jesus pointed to when he said, “I can of my own self do nothing.”3 Unlike egoic wanting, which creates opposition in direct proportion to the intensity of its wanting, enthusiasm never opposes. It is non-confrontational. Its activity does not create winners and losers. It is based on inclusion, not exclusion, of others. It does not need to use and manipulate people, because it is the power of creation itself and so does not need to take energy from some secondary source.

The Apology puts forward in two major moves the thesis that the only proper attitude for a Christian is squarely based on faith, not reason. First, if it is objected to Sebond that he should not be presenting arguments in support of Christianity, it is conceded that these must always be based on the prior acceptance of revelation; if revelation comes first, reason may have a secondary, merely ancillary place. As it is, Montaigne remarks, our acceptance of religion is merely conventional; we need to turn back to living faith as the true source of our beliefs. Second, if objections are raised to Sebond’s arguments themselves, this objection again supports the priority of faith, since nothing our reason produces is of much use in any case. Montaigne proceeds to undermine any claims people may make to any special knowledge, drawing in part from the tropes of Sextus Empiricus, whom he had recently been reading. Ultimately, a thoroughgoing critique of the “knowledge” gained through our senses undermines any claims we might have to any knowledge whatsoever. All our seeming knowledge arises from our five senses. But, first, how do we know there are not other senses we are lacking? Further, the senses we do have constantly deceive us. There are illusions of sense, false opinions induced by passion, dreams very like waking appearances and vice versa. Our senses, again, differ from those of animals; maybe

The ambush mentality generates other secondary light infantry characteristics. One is the speed with which light infantry adapts to the terrain. Far from resisting adverse environmental conditions, light infantry exploits them by turning rough terrain to its advantage, using the terrain as a shield, a weapon, and a source of supplies. As a result, light infantry has an incomparable superiority in those terrains that restrict most regular infantry operations (especially mechanized forces), usually allowing the light infantry to face and defeat larger and better-equipped enemy forces whenever it encounters them.

Only enter quotes from notable people. Generally, a person is notable if they have been the subject of published secondary source material which is reliable, intellectually independent, and independent of the subject. Quotes can be from any source (books, spoken words, news articles, etc) as long as they pass the above criteria. Only enter the author's name in the author field (not their birthdate or which book the quote is from). When entering author names with initials (H.G. Wells, J.K. Rowling), don't put spaces between the initials.

Fiscal Numbers (the latter uniquely identifies a particular hospitalization for patients who might have been admitted multiple times), which allowed us to merge information from many different hospital sources. The data were finally organized into a comprehensive relational database. More information on database merger, in particular, how database integrity was ensured, is available at the MIMIC-II web site [1]. The database user guide is also online [2]. An additional task was to convert the patient waveform data from Philips’ proprietary format into an open-source format. With assistance from the medical equipment vendor, the waveforms, trends, and alarms were translated into WFDB, an open data format that is used for publicly available databases on the National Institutes of Health-sponsored PhysioNet web site [3]. All data that were integrated into the MIMIC-II database were de-identified in compliance with Health Insurance Portability and Accountability Act standards to facilitate public access to MIMIC-II. Deletion of protected health information from structured data sources was straightforward (e.g., database fields that provide the patient name, date of birth, etc.). We also removed protected health information from the discharge summaries, diagnostic reports, and the approximately 700,000 free-text nursing and respiratory notes in MIMIC-II using an automated algorithm that has been shown to have superior performance in comparison to clinicians in detecting protected health information [4]. This algorithm accommodates the broad spectrum of writing styles in our data set, including personal variations in syntax, abbreviations, and spelling. We have posted the algorithm in open-source form as a general tool to be used by others for de-identification of free-text notes [5].

Be able to apply basic techniques for dealing with common problems with raw data including missing data inconsistent data, and data from multiple sources.

aware of the source of error and can repeat the measurement then ignore the known incorrect outlier value when planning care. However, clinicians cannot remove the erroneous measurement from the medical record

Clinicians are often aware of the source of error and can repeat the measurement then ignore the known incorrect outlier value when planning care. However, clinicians cannot remove the erroneous measurement from the medical record

Data integration is the process of combining data derived from various data sources (such as databases, flat files, etc.) into a consistent dataset. There are a number of issues to consider

Setting Working Directory This step tells R where to read in the source files. Command: setwd(“directory_path”) Example: (If all data files are saved in directory “MIMIC_data_files

Amount of Homework in Elementary and Secondary School Many newcomers are often surprised at how little homework students are assigned on a daily basis. This is because in BC, the teachers see more value in the quality of the work, rather than the quantity. In addition, the teachers must follow the guidelines set by the BC Ministry of Education about the amount of homework to be given to elementary and secondary students. The guidelines are as follows: Elementary School From Kindergarten to Grade 3: no homework is given From Grade 4 to Grade 7: ½ hour per night of homework is given Some examples of homework given are: Complete work given in class, read a book for a specified time, write a journal entry and work with classmates on a class project. Secondary School Grades 8 to 12: 1 to 2 hours per night, however students learning English will take longer. Some examples of homework given are: Gather information from various sources, think or reflect on a given topic and write about it, read chapters of a book or work with classmates on a group or class project. For more detailed descriptions of the homework assigned to students, please see the homework brochures on the Multilanguage parent information brochures page on the VSB website.

Henry J. Wolfinger, a historian associated with the National Archives and Records Service and author of a pathbreaking, in-depth essay chronicling the life of black Mormon pioneer Jane Manning James, called the book “well-written and carefully organized.” It provides “the fullest discussion to date” of the “origins and development” Mormonism’s “racial doctrines . . . based on a command of the secondary literature and extensive research in primary sources.” But he also opined that the volume overstated “the importance of antislavery sentiment within the church after the death of Joseph Smith, given the legalization of slavery in Utah Territory in 1852 and Brigham Young’s view that the institution was divinely ordained.” He further asserted that the volume’s discussion of the “development of the church’s racial policies focuses

If we make happiness our primary goal instead of our secondary goal, then we easily accomplish everything else we desire.

Humankind is united in its essential nature and is divided only in those things that are of secondary importance. Loving is (in) our nature as Love is Source/Purpose/Destiny. Let us therefore grow in our awareness that Love is the First and Most Noble of all Truths as it underwrites all matters of our universe.

many Germans who received information about the mass murder from other people no doubt heard it from people who themselves had heard it on the radio. Indeed, other than the sources of information about the Holocaust already mentioned, all other sources were of secondary importance at best.

How does it work when you have a living, breathing, and divine representative of God on Earth? Do you consult a 1300-year-old holy book when you can go right to the source? To be sure, no Nizari Ismaili will tell you that the Quran is not revered in his or her faith; they will insist that there is no contradiction between the teachings of the Aga Khan and the holy text. However, to the objective observer, it’s inevitable in this situation that the Quran becomes a secondary source, a historical reference book at most. Indeed, the Aga Khan’s modern, progressive views and rulings have resulted in the Nizari Ismaili community becoming arguably the most well-integrated, secular, apolitical, nonviolent, and generally pro-West Muslim community in the world.

Only expectation has value as currency, Waxillium,” Uncle Edwarn said. “This coin is worth more than the others because people think it is. They expect it to be. The most important things in the world are worth only what people will pay for them. If you can raise someone’s expectation . . . if you can make them need something . . . that is the source of wealth. Owning things of value is secondary to creating things of value where none once existed.