Self Funded Quotes

Support for the arts -- merde! A government-supported artist is an incompetent whore!

Look at the orators in our republics; as long as they are poor, both state and people can only praise their uprightness; but once they are fattened on the public funds, they conceive a hatred for justice, plan intrigues against the people and attack the democracy.

If, by the virtue of charity or the circumstance of desperation, you ever chance to spend a little time around a Substance-recovery halfway facility like Enfield MA’s state-funded Ennet House, you will acquire many exotic new facts… That certain persons simply will not like you no matter what you do. That sleeping can be a form of emotional escape and can with sustained effort be abused. That purposeful sleep-deprivation can also be an abusable escape. That you do not have to like a person in order to learn from him/her/it. That loneliness is not a function of solitude. That logical validity is not a guarantee of truth. That it takes effort to pay attention to any one stimulus for more than a few seconds. That boring activities become, perversely, much less boring if you concentrate intently on them. That if enough people in a silent room are drinking coffee it is possible to make out the sound of steam coming off the coffee. That sometimes human beings have to just sit in one place and, like, hurt. That you will become way less concerned with what other people think of you when you realize how seldom they do. That there is such a thing as raw, unalloyed, agendaless kindness. That it is possible to fall asleep during an anxiety attack. That concentrating intently on anything is very hard work. That 99% of compulsive thinkers’ thinking is about themselves; that 99% of this self-directed thinking consists of imagining and then getting ready for things that are going to happen to them; and then, weirdly, that if they stop to think about it, that 100% of the things they spend 99% of their time and energy imagining and trying to prepare for all the contingencies and consequences of are never good. In short that 99% of the head’s thinking activity consists of trying to scare the everliving shit out of itself. That it is possible to make rather tasty poached eggs in a microwave oven. That some people’s moms never taught them to cover up or turn away when they sneeze. That the people to be the most frightened of are the people who are the most frightened. That it takes great personal courage to let yourself appear weak. That no single, individual moment is in and of itself unendurable. That other people can often see things about you that you yourself cannot see, even if those people are stupid. That having a lot of money does not immunize people from suffering or fear. That trying to dance sober is a whole different kettle of fish. That different people have radically different ideas of basic personal hygiene. That, perversely, it is often more fun to want something than to have it. That if you do something nice for somebody in secret, anonymously, without letting the person you did it for know it was you or anybody else know what it was you did or in any way or form trying to get credit for it, it’s almost its own form of intoxicating buzz. That anonymous generosity, too, can be abused. That it is permissible to want. That everybody is identical in their unspoken belief that way deep down they are different from everyone else. That this isn’t necessarily perverse. That there might not be angels, but there are people who might as well be angels.

When I read about the way in which library funds are being cut and cut, I can only think that the door is closing and that American society has found one more way to destroy itself.

You’re told that you’re supposed to go to college, but you’re also told that you are being self-indulgent if you actually want to get an education. As opposed to what? Going into consulting isn’t self-indulgent? Going into finance isn’t self-indulgent? Going into law, like most of the people who do, in order to make yourself rich, isn’t self-indulgent? It’s not okay to study history, because what good does that really do anyone, but it is okay to work for a hedge fund. It’s selfish to pursue your passion, unless it’s also going to make you a lot of money, in which case it isn’t selfish at all.

It is really hurting; how big media plagiarize everyday and no one judges them; The real heroes are those tiny and small self-funded websites and blogs that provide all primary data for them to survive and it will continue as far they exist

Pundits, opponents, and disillusioned supporters would blame Obama for squandering the promise of his administration. Certainly he and his administration made their share of mistakes. But it is hard to think of another president who had to face the kind of guerrilla warfare waged against him almost as soon as he took office. A small number of people with massive resources orchestrated, manipulated, and exploited the economic unrest for their own purposes. They used tax-deductible donations to fund a movement to slash taxes on the rich and cut regulations on their own businesses. While they paid focus groups and seasoned operatives to frame these self-serving policies as matters of dire public interest, they hid their roles behind laws meant to protect the anonymity of philanthropists, leaving more folksy figures like Santelli to carry the message.

In the United States the legacy of settler colonialism can be seen in the endless wars of aggression and occupations; the trillions spent on war machinery, military bases, and personnel instead of social services and quality public education; the gross profits of corporations, each of which has greater resources and funds than more than half the countries in the world yet pay minimal taxes and provide few jobs for US citizens; the repression of generation after generation of activists who seek to change the system; the incarceration of the poor, particularly descendants of enslaved Africans; the individualism, carefully inculcated, that on the one hand produces self-blame for personal failure and on the other exalts ruthless dog-eat-dog competition for possible success, even though it rarely results; and high rates of suicide, drug abuse, alcoholism, sexual violence against women and children, homelessness, dropping out of school, and gun violence.

My immediate neighbourhood will not be palmy Norway – my first choice on account of its gigantic sovereign fund and generous social provision; nor my second, Italy, on grounds of regional cuisine and sun-blessed decay; and not even my third, France, for its Pinot Noir and jaunty self-regard. Instead I’ll inherit a less than united kingdom ruled by an esteemed elderly queen, where a businessman-prince, famed for his good works, his elixirs (cauliflower essence to purify the blood) and unconstitutional meddling, waits restively for his crown. This will be my home, and it will do. I

The only road to freedom is self-education in art. Art is not a luxury for any advanced civilization; it is a necessity, without which creative intelligence will wither and die. Even in economically troubled times, support for the arts should be a national imperative. Dance, for example, requires funding not only to secure safe, roomy rehearsal space but to preserve the indispensible continuity of the teacher-student link. American culture has become unbalanced by its obsession with the blood sport of politics, a voracious vortex consuming everything in its path. History shows that, for both individuals and nations, political power is transient. America's true legacy is its ideal of liberty, which has inspired insurgencies around the world. Politicians and partisans of both the Right and the Left must recognize that art too is a voice of liberty, requiring nurture without intrusion. Art unites the spiritual and material realms. In an age of alluring, magical machines, the society that forgets art risks losing its soul.

What about you and me, Adina?” Duff said, sidling up to her by the railing. “I know I screwed up. But do you think we could start over?” Adina thought about everything that had happened. Part of her wanted to kiss Duff McAvoy, the tortured British trust-fund-runaway-turned-pirate-of-necessity who loved rock ‘n’ roll and mouthy-but-vulnerable bass-playing girls from New Hampshire. But he didn’t exist. Not really. He was a creature of TV and her imagination, a guy she’d invented as much as he’d invented himself. And this was what she suddenly understood about her mother: how with each man, each husband, she was really trying to fill in the sketchy parts of herself and become somebody she could finally love. It was hard to live in the messiness and easier to believe in the dream. And in that moment, Adina knew she was not her mother after all. She would make mistakes, but they wouldn’t be the same mistakes. Starting now. “Sorry,” she said, heading for the bow, where a spot of sun looked inviting. ”Oh, also, about that blog? Just so you know, my dads know a lot of gay lawyers. Bitches will take your ass down if you try to publish that. Peace out.

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

The flat is small, with only a sliver of ocean view from the bedroom window, but I pay for it myself—not from the family trust fund. There’s satisfaction in earning one’s own money. Self-sufficiency—like knowing how to rub sticks together to start a fire. A survival skill. I could make it in the wilderness if I had to. Well . . . if the wilderness were Castlebrook, anyway.

I just invented an Applause Machine. You turn it on by clapping. I figure I'll have no trouble securing Venture Capital funding, because VCs love congratulating themselves, and this time when they do, my machine will respond by adding to their self-kudos.

Maybe I’ll self-fund the primary but do it cheap. I don’t need to spend a lot of money because we’ll get all the free press we want.

Midlife crises are the best-funded stage of rebellion, because, finally, the rebel himself can lavish the amount of money he feels befits the depth of his self-pity.

I do not have any trust fund, I have always trusted God for all my funds.

What is more, when the funds do run dry, blacks, having never learned how the dollars were earned, will be left in the position of once again needing to beg the government for survival. Handouts absent hard work render men weak, and with depleted self-esteem; they stifle the entrepreneurial spirit, by removing our innate senses of drive and aspiration. Poverty and despair become the life of the man who is given a fish but never learns to cast his own line. And though many will sympathize, prosperity will never be won until we become our own lifeline.

If, by the virtue of charity or the funded Ennet House, you will acquire many exotic new facts. You will find out that once MA’s Department of Social Services has taken a mother’s children away for any period of time, they can always take them away again, D.S.S ., like at will, empowered by nothing more than a certain signature-stamped form. I.e. once deemed Unfit— no matter why or when, or what’s transpired in the meantime— there’s nothing a mother can do.(...)That a little-mentioned paradox of Substance addiction is: that once you are sufficiently enslaved by a Substance to need to quit the Substance in order to save your life, the enslaving Substance has become so deeply important to you that you will all but lose your mind when it is taken away from you. Or that sometime after your Substance of choice has just been taken away from you in order to save your life, as you hunker down for required A.M. and P.M. prayers , you will find yourself beginning to pray to be allowed literally to lose your mind, to be able to wrap your mind in an old newspaper or something and leave it in an alley to shift for itself, without you.(...)That certain persons simply will not like you no matter what you do. Then that most nonaddicted adult civilians have already absorbed and accepted this fact, often rather early on.(...)That evil people never believe they are evil, but rather that everyone else is evil. That it is possible to learn valuable things from a stupid person. That it takes effort to pay attention to any one stimulus for more than a few seconds.(...)That it is statistically easier for low-IQ people to kick an addiction than it is for high-IQ people.(...)That you will become way less concerned with what other people think of you when you realize how seldom they do.(...)That most Substance -addicted people are also addicted to thinking, meaning they have a compulsive and unhealthy relationship with their own thinking. That the cute Boston AA term for addictive -type thinking is: Analysis-Paralysis. That 99% of compulsive thinkers’ thinking is about themselves; that 99% of this self-directed thinking consists of imagining and then getting ready for things that are going to happen to them; and then, weirdly, that if they stop to think about it, that 100% of the things they spend 99% of their time and energy imagining and trying to prepare for all the contingencies and consequences of are never good.(...)That other people can often see things about you that you yourself cannot see, even if those people are stupid.(...)That certain sincerely devout and spiritually advanced people believe that the God of their understanding helps them find parking places and gives them advice on Mass. Lottery numbers.

We said it should be enough to cover three to six months of expenses, but should you go with three months or six months? If you think about the purpose of this fund, it will help you determine what is right for you. The purpose of the fund is to absorb risk, so the more risky your situation, the greater the emergency fund you should have. For example, if you earn straight commission or are self-employed, you should use the six-months rule. If you are single or you are a one-income married household, you should use the six-months rule because a job loss in your situation is a 100 percent cut in household income.

The holy trinity of tackling a crisis is unity, faith and sacrifice. We must stay united as humans above all else, we must have faith in ourselves and in each other and we must sacrifice our self-obsession.

Westman has written poignantly about the predicament of working toward paradigm change when the existing bias is so strong: “When an unscientific fear of dietary fat pervades the culture so much that researchers who are on study sections that provide funding will not allow research into high-fat diets for fear of “harming people.’” as we’ve seen at the NIH and AHA, “this situation will not allow science to self-correct.’ A sort of scientific taboo is created because of the low likelihood of funding, and the funding agencies are off the hook because they say that researchers are not submitting requests for grants.

Listen,” Older Self might say. “The things that right now seem permanently out of reach, you’ll reach them eventually. You’ll have a career, a house, a partner in life. You will have much better shoes. You will reach a point where your funds will generally be sufficient—maybe not always plentiful, but sufficient.” But here’s what Older Self will not have the heart to say: some of the music you are now listening to—the CDs you play while you stare out the window and think about the five million different ways your life might go—will be unbearable to listen to in twenty years. They will be unbearable not because they will sound dated and trite but because they will sound like the lining of your soul. They will take you straight back to the place you were in when you felt that anything could happen at any time, that your life was a huge room with a thousand doors, that your future was not only infinite but also elastic. They will be unbearable because they will remind you that at least half of the things you once planned for your future are now in the past and others got reabsorbed into your imagination before you could even think about acting on them. It will be as though you’d never thought of them in the first place, as if they were never meant to be anything more than passing thoughts you had while playing your stereo at night.

The sum of productive forces, capital funds and social forms of intercourse, which every individual and generation finds in existence as something given, is the real basis of what the philosophers have conceived as "substance" and "essence of man," and what they have deified and attacked: a real basis which is not in the least disturbed, in its effect and influence on the development of men, by the fact that these philosophers revolt against it as "self-consciousness" and the "Unique.

As I got her to explain to other people her evidence about the lack of effectiveness of funding formal education, one person got frustrated with our skepticism. Wolf’s answer to him was “real education is this,” pointing at the room full of people chatting. Accordingly, I am not saying that knowledge is not important; the skepticism in this discussion applies to the brand of commoditized, prepackaged, and pink-coated knowledge, stuff one can buy in the open market and use for self-promotion.

How to Survive Racism in an Organization that Claims to be Antiracist: 10. Ask why they want you. Get as much clarity as possible on what the organization has read about you, what they understand about you, what they assume are your gifts and strengths. What does the organization hope you will bring to the table? Do those answers align with your reasons for wanting to be at the table? 9. Define your terms. You and the organization may have different definitions of words like "justice", "diveristy", or "antiracism". Ask for definitions, examples, or success stories to give you a better idea of how the organization understands and embodies these words. Also ask about who is in charge and who is held accountable for these efforts. Then ask yourself if you can work within the structure. 8. Hold the organization to the highest vision they committed to for as long as you can. Be ready to move if the leaders aren't prepared to pursue their own stated vision. 7. Find your people. If you are going to push back against the system or push leadership forward, it's wise not to do so alone. Build or join an antiracist cohort within the organization. 6. Have mentors and counselors on standby. Don't just choose a really good friend or a parent when seeking advice. It's important to have on or two mentors who can give advice based on their personal knowledge of the organization and its leaders. You want someone who can help you navigate the particular politics of your organization. 5. Practice self-care. Remember that you are a whole person, not a mule to carry the racial sins of the organization. Fall in love, take your children to the park, don't miss doctors' visits, read for pleasure, dance with abandon, have lots of good sex, be gentle with yourself. 4. Find donors who will contribute to the cause. Who's willing to keep the class funded, the diversity positions going, the social justice center operating? It's important for the organization to know the members of your cohort aren't the only ones who care. Demonstrate that there are stakeholders, congregations members, and donors who want to see real change. 3. Know your rights. There are some racist things that are just mean, but others are against the law. Know the difference, and keep records of it all. 2. Speak. Of course, context matters. You must be strategic about when, how, to whom, and about which situations you decide to call out. But speak. Find your voice and use it. 1. Remember: You are a creative being who is capable of making change. But it is not your responsibility to transform an entire organization.

On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do

The poor girl liked to be thought clever, but she hated to be thought bookish; she used to read in secret and, though her memory was excellent, to abstain from showy reference. She had a great desire for knowledge, but she really preferred almost any source of information to printed page; she had an immense curiosity about life and was constantly staring and wondering. She carried herself with a great fund of life, and her deepest enjoyment was to feel the continuity between the movements of her own soul and agitations of the world.

Failure to use tax money to finance things not liked by the taxpaying public is routinely called ‘censorship.’ If such terminology were used consistently, virtually all of life would be just one long, unending censorship, as individuals choose whether to buy apples instead of oranges, vacations rather than violins, furniture rather than mutual funds. But of course no such consistency is intended. This strained use of the word ‘censorship’ appears only selectively, to describe public choices and values at variance with the choices and values of the anointed.

But whenever I tried to pin down this idea of self-esteem, the specific qualities we hoped to inculcate, the specific means by which we might feel good about ourselves, the conversation always seemed to follow a path of infinite regress. Did you dislike yourself because of your color or because you couldn’t read and couldn’t get a job? Or perhaps it was because you were unloved as a child—only, were you unloved because you were too dark? Or too light? Or because your mother shot heroin into her veins … and why did she do that anyway? Was the sense of emptiness you felt a consequence of kinky hair or the fact that your apartment had no heat and no decent furniture? Or was it because deep down you imagined a godless universe? Maybe one couldn’t avoid such questions on the road to personal salvation. What I doubted was that all the talk about self-esteem could serve as the centerpiece of an effective black politics. It demanded too much honest self-reckoning from people; without such honesty, it easily degenerated into vague exhortation. Perhaps with more self-esteem fewer blacks would be poor, I thought to myself, but I had no doubt that poverty did nothing for our self-esteem. Better to concentrate on the things we might all agree on. Give that black man some tangible skills and a job. Teach that black child reading and arithmetic in a safe, well-funded school. With the basics taken care of, each of us could search for our own sense of self-worth.

Money was the blood of civilized society, its currents running through everything and everyone. Where money was insufficient, things withered. People starved, sickened and died, constructions eroded, even ideas perished. Where funds were plentiful, the same things blossomed with new life. And money was, in the end, little more than the product of collective imagination. A slip of paper or a coin had no value beyond that of the material it was fashioned of. It only took on a life of its own when people as a whole collectively agreed that certain papers and coins were worth something. Only then did people bleed and die for it. For a fantasy, a faith given form in hard, concrete numbers. Then again, much of society was built on a series of shared delusions. Clothing was little more than scraps of particular materials with particular geometries, but people clung to the idea of fashion. Style. Good and bad fashion was another belief system, one which all members of a culture were indoctrinated into. Breaking certain conventions didn’t only challenge the aesthetic sensibilities of others, but it challenged their sense of self. It reminded them, subconsciously, of the very pretendings they clung to. Only those with power could stand against society’s tides, flaunt the collective’s ‘safe’ aesthetic. When one had enough power, others couldn’t rise against them and safely say something calculated to reduce their own dissonance and remind the offending party of the unspoken rules. When one had enough power to take a life with a twitch of a finger, a thought, they earned the right to wear skin-tight clothing and call themselves Hero, or Legend. To wear a mask and name themselves something inane like ‘the Cockatoo’ and still take themselves seriously.

Cixi’s lack of formal education was more than made up for by her intuitive intelligence, which she liked to use from her earliest years. In 1843, when she was seven, the empire had just finished its first war with the West, the Opium War, which had been started by Britain in reaction to Beijing clamping down on the illegal opium trade conducted by British merchants. China was defeated and had to pay a hefty indemnity. Desperate for funds, Emperor Daoguang (father of Cixi’s future husband) held back the traditional presents for his sons’ brides – gold necklaces with corals and pearls – and vetoed elaborate banquets for their weddings. New Year and birthday celebrations were scaled down, even cancelled, and minor royal concubines had to subsidise their reduced allowances by selling their embroidery on the market through eunuchs. The emperor himself even went on surprise raids of his concubines’ wardrobes, to check whether they were hiding extravagant clothes against his orders. As part of a determined drive to stamp out theft by officials, an investigation was conducted of the state coffer, which revealed that more “than nine million taels of silver had gone missing. Furious, the emperor ordered all the senior keepers and inspectors of the silver reserve for the previous forty-four years to pay fines to make up the loss – whether or not they were guilty. Cixi’s great-grandfather had served as one of the keepers and his share of the fine amounted to 43,200 taels – a colossal sum, next to which his official salary had been a pittance. As he had died a long time ago, his son, Cixi’s grandfather, was obliged to pay half the sum, even though he worked in the Ministry of Punishments and had nothing to do with the state coffer. After three years of futile struggle to raise money, he only managed to hand over 1,800 taels, and an edict signed by the emperor confined him to prison, only to be released if and when his son, Cixi’s father, delivered the balance. The life of the family was turned upside down. Cixi, then eleven years old, had to take in sewing jobs to earn extra money – which she would remember all her life and would later talk about to her ladies-in-waiting in the court. “As she was the eldest of two daughters and three sons, her father discussed the matter with her, and she rose to the occasion. Her ideas were carefully considered and practical: what possessions to sell, what valuables to pawn, whom to turn to for loans and how to approach them. Finally, the family raised 60 per cent of the sum, enough to get her grandfather out of prison. The young Cixi’s contribution to solving the crisis became a family legend, and her father paid her the ultimate compliment: ‘This daughter of mine is really more like a son!’ Treated like a son, Cixi was able to talk to her father about things that were normally closed areas for women. Inevitably their conversations touched on official business and state affairs, which helped form Cixi’s lifelong interest. Being consulted and having her views acted on, she acquired self-confidence and never accepted the com“common assumption that women’s brains were inferior to men’s. The crisis also helped shape her future method of rule. Having tasted the bitterness of arbitrary punishment, she would make an effort to be fair to her officials.

But I will tell you another misery that is not to be denied. In the common, natural course of events physicians, surgeons and apothecaries are faced with enormous demands for sympathy: they may come into immediate contact with half a dozen deeply distressing cases in a single day. Those who are not saints are in danger of running out of funds and becoming bankrupt; a state which deprives them of a great deal of their humanity. If the man is in private practice he is obliged to utter more or less appropriate words to preserve his connexion, his living;and the mere adoption of a compassionate face as you have no doubt observed goes some little way towards producing at least the ghost of pity. But our patients cannot leave us. They have no alternative. We are not required to put on a conciliating expression, for our inhumanity in no way affects our livelihood. We have a monopoly; and I believe that many of us pay a very ugly price for it in the long run. You must already have met a number of callous idle self-important self-indulgent hardhearted pragmatic brutes wherever the patients have no free choice.

I think it is time for a modern War Against Error. A deliberately heightened battle against cultivated ignorance, enforced silence, and metastasizing lies. A wider war that is fought daily by human rights organizations in journals, reports, indexes, dangerous visits, and encounters with malign oppressive forces. A hugely funded and intensified battle of rescue from the violence that is swallowing the dispossessed.

The World Cancer Research Fund/American Institute of Cancer Research (WCRF/AICR) has spent three decades analyzing all the data on cancer prevention. They release a massive report each decade, and their most recent one stated that “cancer is a multifactorial disease that is fueled by a deranged metabolism.” Which is why they concluded that being at a healthy weight was the number-one thing a person could do to prevent cancer.

Look at what we have come to. We like to think of ourselves as a wealthy country, but it is one of the great testaments to the intellectual - and moral, and spiritual - poverty of American society that is makes its most intelligent young people feel that they are being self-indulgent if they pursue their curiosity. You're told that you're supposed to go to college, but you're also told that you are being self-indulgent if you actually want to get an education. As opposed to what? Going into consulting isn't self-indulgent? Going into law, like most of the people who do, in order to make yourself rich, isn't self-indulgent? It's not okay to study history, because what good does that really do anyone, but it is okay to work for a hedge fund. It's selfish to pursue your passion, unless it's going to make you a lot of money, in which case it isn't selfish at all.

There are, as you have just seen, two agendas being pursued here tonight," the Countess lectured amiably. "The political one of the old men—an annual renewal of the forms of the Vor—and the genetic agenda of the old women. The men imagine theirs is the only one, but that's just an ego-serving self-delusion. The whole Vor system is founded on the women's game, underneath. The old men in government councils spend their lives arguing against or scheming to fund this or that bit of off-planet military hardware. Meanwhile, the uterine replicator is creeping in past their guard, and they aren't even conscious that the debate that will fundamentally alter Barrayar's future is being carried on right now among their wives and daughters. To use it, or not to use it? Too late to keep it out, it's already here. The middle classes are picking it up in droves. Every mother who loves her daughter is pressing for it, to spare her the physical dangers of biological childbearing. They're fighting not the old men, who haven't got a clue, but an old guard of their sisters who say to their daughters, in effect, We had to suffer, so must you! Look around tonight, Mark. You're witnessing the last generation of men and women on Barrayar who will dance this dance in the old way. The Vor system is about to change on its blindest side, the side that looks to—or fails to look to—its foundation. Another half generation from now, it's not going to know what hit it.

my first choice on account of its gigantic sovereign fund and generous social provision; nor my second, Italy, on grounds of regional cuisine and sun-blessed decay; and not even my third, France, for its Pinot Noir and jaunty self-regard. Instead I’ll inherit a less than united kingdom ruled by an esteemed elderly queen, where a businessman-prince, famed for his good works, his elixirs (cauliflower essence to purify the blood) and unconstitutional meddling, waits restively for his crown.

I’ve come to believe that there are four enduring sources of a joyful life. I call these Connection, Control, Competence, and Context. Connection is the need to belong. Control is the need to direct one’s own destiny. Competence is the need to be good at something worthwhile. Context is the need for a purpose outside of one’s self. At the nexus of money and meaning the “Four C’s” are what is being underwritten. They sit at the heart of funded contentment. Let’s look at each of these in turn.

One of them is a very familiar personage. Her name is “Mother Church.” She is, in many ways, an admirable and dedicated person, deeply concerned about her children, endlessly and tirelessly careful for every detail of their welfare. Her long experience has taught her to understand her family very well. She knows their capabilities and she knows their weakness even better. She is patient and imperturbable, quite unshockable (she has witnessed all of the considerable range of human wickedness in her time) and there are no lengths to which she ill not go to educate her family. She has a huge fund of stories, maxims and advice, all of them time-tested, and usually interesting as well. She is very talented, skilled din creating a beautiful home for her children; she can show them how to enrich their lives with the glory of music and art. And there is no doubt that she loves God, and wishes to guide her children according to his will. On the other hand, she is extremely inclined to feel that her will and God's are identical. In her eyes there can be no better, no other, way than hers. If she is unshockable, she is frequently cynical. She is shrewd, with a thoroughly earthy and often humorous shrewdness. She knows her children's limitations so well that she will not allow them to outgrow them. She will lie and cheat if she feels it is necessary to keep her charges safe; she uses her authority 'for their own good' but if it seems to be questioned she is ruthless in suppressing revolt. She is hugely self-satisfied, and her judgement, while experienced, is often insensitive and therefore cruel. She is suspicious of eccentricity and new ideas, since her own are so clearly effective, and non-conformists get a rough time, though after they are dead she often feels differently about them. This is Mother Church, a crude, domineering, violent, loving, deceitful, compassionate old lady, a person to whom one cannot be indifferent, whom may one may love much and yet fight against, whom one may hate and yet respect.

it was England that shone as Hamilton’s true lodestar in public finance. Back in the 1690s, the British had set up the Bank of England, enacted an excise tax on spirits, and funded its public debt—that is, pledged specific revenues to insure repayment of its debt. During the eighteenth century, it had vastly expanded that public debt. Far from weakening the country, it had produced manifold benefits. Public credit had enabled England to build up the Royal Navy, to prosecute wars around the world, to maintain a global commercial empire. At the same time, government bonds issued to pay for the debt galvanized the economy, since creditors could use them as collateral for loans. By imitating British practice, Hamilton did not intend to make America subservient to the former mother country, as critics claimed. His objective was to promote American prosperity and self-sufficiency and make the country ultimately less reliant on British capital. Hamilton wanted to use British methods to defeat Britain economically.

The notion of self-love or self-esteem is in itself either ridiculous or repellent. No one ascribes his good character or successes in life to an adequate fund of self-esteem. No one says of any human achievement that it was the fruit of self-esteem. Indeed, a dose of self-doubt is, if anything, more likely than self-esteem to lead to the effort necessary (but not sufficient) for such achievement. Self-doubt, within reason, is something to be overcome; self-esteem is complacency elevated to an ontological plane.

It is a fact of life on our beleaguered little planet that widespread torture, famine and governmental criminal irresponsibility are much more likely to be found in tyrannical than in democratic governments. Why? Because the rulers of the former are much less likely to be thrown out of office for their misdeeds than the rulers of the latter. This is error-correcting machinery in politics. The methods of science, with all its imperfections, can be used to improve social, political and economic systems, and this is, I think, true no matter what criterion of improvement is adopted. How is this possible if science is based on experiment? Humans are not electrons or laboratory rats. But every act of Congress, every Supreme Court decision, every Presidential National Security Directive, every change in the Prime Rate is an experiment. Every shift in economic policy, every increase or decrease in funding for Head Start, every toughening of criminal sentences is an experiment. Exchanging needles, making condoms freely available, or decriminalizing marijuana are all experiments. Doing nothing to help Abyssinia against Italy, or to prevent Nazi Germany from invading the Rhineland was an experiment. Communism in Eastern Europe, the Soviet Union and China was an experiment. Privatizing mental health care or prisons is an experiment. Japan and West Germany investing a great deal in science and technology and next to nothing on defense - and finding that their economies boomed - was an experiment. Handguns are available for self-protection in Seattle, but not in nearby Vancouver, Canada; handgun killings are five times more common in Seattle and the handgun suicide rate is ten times greater in Seattle. Guns make impulsive killing easy. This is also an experiment. In almost all of these cases, adequate control experiments are not performed, or variables are insufficiently separated. Nevertheless, to a certain and often useful degree, such ideas can be tested. The great waste would be to ignore the results of social experiments because they seem to be ideologically unpalatable.

Today the intellectual leaders of the Republican Party are the paranoids, kooks, know-nothings, and bigots who once could be heard only on late-night talk shows, the stations you listened to on long drives because it was hard to fall asleep while laughing. When any political movement loses all sense of self and has no unifying theory of government, it ceases to function as a collective rooted in thought and becomes more like fans of a sports team. Asking the Republican Party today to agree on a definition of conservatism is like asking New York Giants fans to have a consensus opinion on the Law of the Sea Treaty. It’s not just that no one knows anything about the subject; they don’t remotely care. All Republicans want to do is beat the team playing the Giants. They aren’t voters using active intelligence or participants in a civil democracy; they are fans. Their role is to cheer and fund their team and trash-talk whatever team is on the other side. This removes any of the seeming contradiction of having spent years supporting principles like free trade and personal responsibility to suddenly stop and support the opposite. Think of those principles like players on a team. You cheered for them when they were on your team, but then management fired them or traded them to another team, so of course you aren’t for them anymore. If your team suddenly decides to focus on running instead of passing, no fan cares—as long as the team wins. Stripped of any pretense of governing philosophy, a political party will default to being controlled by those who shout the loudest and are unhindered by any semblance of normalcy. It isn’t the quiet fans in the stands who get on television but the lunatics who paint their bodies with the team colors and go shirtless on frigid days. It’s the crazy person who lunges at the ref and jumps over seats to fight the other team’s fans who is cheered by his fellow fans as he is led away on the jumbotron. What is the forum in which the key issues of the day are discussed? Talk radio and the television shows sponsored by the team, like Fox & Friends, Tucker Carlson, and Sean Hannity.

Whether this propensity be one of those original principles in human nature of which no further account can be given; or whether, as seems more probable, it be the necessary consequence of the faculties of reason and speech, it belongs not to our present subject to inquire. It is common to all men, and to be found in no other race of animals, which seem to know neither this nor any other species of contracts. Two greyhounds, in running down the same hare, have sometimes the appearance of acting in some sort of concert. Each turns her towards his companion, or endeavours to intercept her when his companion turns her towards himself. This, however, is not the effect of any contract, but of the accidental concurrence of their passions in the same object at that particular time. Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog. Nobody ever saw one animal by its gestures and natural cries signify to another, this is mine, that yours; I am willing to give this for that. When an animal wants to obtain something either of a man or of another animal, it has no other means of persuasion but to gain the favour of those whose service it requires. A puppy fawns upon its dam, and a spaniel endeavours by a thousand attractions to engage the attention of its master who is at dinner, when it wants to be fed by him. Man sometimes uses the same arts with his brethren, and when he has no other means of engaging them to act according to his inclinations, endeavours by every servile and fawning attention to obtain their good will. He has not time, however, to do this upon every occasion. In civilised society he stands at all times in need of the cooperation and assistance of great multitudes, while his whole life is scarce sufficient to gain the friendship of a few persons. In almost every other race of animals each individual, when it is grown up to maturity, is entirely independent, and in its natural state has occasion for the assistance of no other living creature. But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and show them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of. It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow-citizens. Even a beggar does not depend upon it entirely. The charity of well-disposed people, indeed, supplies him with the whole fund of his subsistence. But though this principle ultimately provides him with all the necessaries of life which he has occasion for, it neither does nor can provide him with them as he has occasion for them. The greater part of his occasional wants are supplied in the same manner as those of other people, by treaty, by barter, and by purchase. With the money which one man gives him he purchases food. The old clothes which another bestows upon him he exchanges for other old clothes which suit him better, or for lodging, or for food, or for money, with which he can buy either food, clothes, or lodging, as he has occasion.

He would expose, remorselessly, those hypocrites and cynics who publicly denied the catastrophe of climate change while secretly short-selling that very same position and hedging all their bets; the millionaires and billionaires who preached self-reliance while accepting vast handouts in the form of subsidies and easy credit, and who bemoaned red tape while building contractual fortresses to shield their capital from their ex-wives; the tax-dodging economic parasites who treated state treasuries like casinos and dismantled welfare programmes out of spite, who secured immensely lucrative state contracts through illegitimate back channels and grubby, endlessly revolving doors, who eroded civil standards, who demolished social norms, and whose obscene fortunes had been made, in every case, on the back of institutions built with public funding, enriched by public patronage, and rightfully belonging to the public, most notably, the fucking Internet; the confirmed sociopaths who were literally vampiric with their regular transfusions of younger, healthier blood; the cancerous polluters who consumed more, and burned more, and wasted more than half the world’s population put together; the crypto-fascist dirty tricksters who pretended to be populists while defrauding and despising the people, who lied with impunity, who stole with impunity, who murdered with impunity, who invented scapegoats, who incited suicides, who encouraged violence and provoked unrest, and who then retreated into a private sphere of luxury so well insulated from the lives of ordinary people, and so well defended against them, that it basically amounted to a form of secession.

The responsibility/fault fallacy allows people to pass off the responsibility for solving their problems to others. This ability to alleviate responsibility through blame gives people a temporary high and a feeling of moral righteousness. Unfortunately, one side effect of the Internet and social media is that it’s become easier than ever to push responsibility—for even the tiniest of infractions—onto some other group or person. In fact, this kind of public blame/shame game has become popular; in certain crowds it’s even seen as “cool.” The public sharing of “injustices” garners far more attention and emotional outpouring than most other events on social media, rewarding people who are able to perpetually feel victimized with ever-growing amounts of attention and sympathy. “Victimhood chic” is in style on both the right and the left today, among both the rich and the poor. In fact, this may be the first time in human history that every single demographic group has felt unfairly victimized simultaneously. And they’re all riding the highs of the moral indignation that comes along with it. Right now, anyone who is offended about anything—whether it’s the fact that a book about racism was assigned in a university class, or that Christmas trees were banned at the local mall, or the fact that taxes were raised half a percent on investment funds—feels as though they’re being oppressed in some way and therefore deserve to be outraged and to have a certain amount of attention. The current media environment both encourages and perpetuates these reactions because, after all, it’s good for business. The writer and media commentator Ryan Holiday refers to this as “outrage porn”: rather than report on real stories and real issues, the media find it much easier (and more profitable) to find something mildly offensive, broadcast it to a wide audience, generate outrage, and then broadcast that outrage back across the population in a way that outrages yet another part of the population. This triggers a kind of echo of bullshit pinging back and forth between two imaginary sides, meanwhile distracting everyone from real societal problems. It’s no wonder we’re more politically polarized than ever before. The biggest problem with victimhood chic is that it sucks attention away from actual victims. It’s like the boy who cried wolf. The more people there are who proclaim themselves victims over tiny infractions, the harder it becomes to see who the real victims actually are. People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. As political cartoonist Tim Kreider put it in a New York Times op-ed: “Outrage is like a lot of other things that feel good but over time devour us from the inside out. And it’s even more insidious than most vices because we don’t even consciously acknowledge that it’s a pleasure.” But

free enterprise, thrift and self-reliance. This new religion has had a decisive influence on the development of modern science, too. Scientific research is usually funded by either governments or private businesses. When capitalist governments and businesses consider investing in a particular scientific project, the first questions are usually, ‘Will this project enable us to increase production and profits? Will it produce economic growth?’ A project that can’t clear these hurdles has little chance of finding a sponsor. No history of modern science can leave capitalism out of the picture.

Many in the ruling generation have themselves become entrapped in economically unsustainable governmental schemes in which they are beneficiaries of and reliant on public programs, such as unfunded entitlements, to which they have contributed significantly into supposed “trust funds” and around which they have organized their retirement years. They also find self-deluding solace in the politically expedient and deceitful representations by the ruling class, which dismisses evidence of its own diversion and depletion of trust funds and its overall maladministration as the invention of doomsayers and scaremongers.

But Proportion has a sister, less smiling, more formidable, a Goddess even now engaged--in the heat and sands of India, the mud and swamp of Africa, the purlieus of London, wherever in short the climate or the devil tempts men to fall from the true belief which is her own--is even now engaged in dashing down shrines, smashing idols, and setting up in their place her own stern countenance. Conversion is her name and she feasts on the wills of the weakly, loving to impress, to impose, adoring her own features stamped on the face of the populace. At Hyde Park Corner on a tub she stands preaching; shrouds herself in white and walks penitentially disguised as brotherly love through factories and parliaments; offers help, but desires power; smites out of her way roughly the dissentient, or dissatisfied; bestows her blessing on those who, looking upward, catch submissively from her eyes the light of their own. [She] had her dwelling in [his] heart, though concealed, as she mostly is, under some plausible disguise; some venerable name; love, duty, self sacrifice. How he would work--how toil to raise funds, propagate reforms, initiate institutions! But conversion, fastidious Goddess, loves blood better than brick, and feasts most subtly on the human will.

We cannot pick and choose whom among the oppressed it is convenient to support. We must stand with all the oppressed or none of the oppressed. This is a global fight for life against corporate tyranny. We will win only when we see the struggle of working people in Greece, Spain, and Egypt as our own struggle. This will mean a huge reordering of our world, one that turns away from the primacy of profit to full employment and unionized workplaces, inexpensive and modernized mass transit, especially in impoverished communities, universal single-payer health care and a banning of for-profit health care corporations. The minimum wage must be at least $15 an hour and a weekly income of $500 provided to the unemployed, the disabled, stay-at-home parents, the elderly, and those unable to work. Anti-union laws, like the Taft-Hartley Act, and trade agreements such as NAFTA, will be abolished. All Americans will be granted a pension in old age. A parent will receive two years of paid maternity leave, as well as shorter work weeks with no loss in pay and benefits. The Patriot Act and Section 1021 of the National Defense Authorization Act, which permits the military to be used to crush domestic unrest, as well as government spying on citizens, will end. Mass incarceration will be dismantled. Global warming will become a national and global emergency. We will divert our energy and resources to saving the planet through public investment in renewable energy and end our reliance on fossil fuels. Public utilities, including the railroads, energy companies, the arms industry, and banks, will be nationalized. Government funding for the arts, education, and public broadcasting will create places where creativity, self-expression, and voices of dissent can be heard and seen. We will terminate our nuclear weapons programs and build a nuclear-free world. We will demilitarize our police, meaning that police will no longer carry weapons when they patrol our streets but instead, as in Great Britain, rely on specialized armed units that have to be authorized case by case to use lethal force. There will be training and rehabilitation programs for the poor and those in our prisons, along with the abolition of the death penalty. We will grant full citizenship to undocumented workers. There will be a moratorium on foreclosures and bank repossessions. Education will be free from day care to university. All student debt will be forgiven. Mental health care, especially for those now caged in our prisons, will be available. Our empire will be dismantled. Our soldiers and marines will come home.

Here’s a Reader’s Digest version of my approach. I select mutual funds that have had a good track record of winning for more than five years, preferably for more than ten years. I don’t look at their one-year or three-year track records because I think long term. I spread my retirement, investing evenly across four types of funds. Growth and Income funds get 25 percent of my investment. (They are sometimes called Large Cap or Blue Chip funds.) Growth funds get 25 percent of my investment. (They are sometimes called Mid Cap or Equity funds; an S&P Index fund would also qualify.) International funds get 25 percent of my investment. (They are sometimes called Foreign or Overseas funds.) Aggressive Growth funds get the last 25 percent of my investment. (They are sometimes called Small Cap or Emerging Market funds.) For a full discussion of what mutual funds are and why I use this mix, go to daveramsey.com and visit MyTotalMoneyMakeover.com. The invested 15 percent of your income should take advantage of all the matching and tax advantages available to you. Again, our purpose here is not to teach the detailed differences in every retirement plan out there (see my other materials for that), but let me give you some guidelines on where to invest first. Always start where you have a match. When your company will give you free money, take it. If your 401(k) matches the first 3 percent, the 3 percent you put in will be the first 3 percent of your 15 percent invested. If you don’t have a match, or after you have invested through the match, you should next fund Roth IRAs. The Roth IRA will allow you to invest up to $5,000 per year, per person. There are some limitations as to income and situation, but most people can invest in a Roth IRA. The Roth grows tax-FREE. If you invest $3,000 per year from age thirty-five to age sixty-five, and your mutual funds average 12 percent, you will have $873,000 tax-FREE at age sixty-five. You have invested only $90,000 (30 years x 3,000); the rest is growth, and you pay no taxes. The Roth IRA is a very important tool in virtually anyone’s Total Money Makeover. Start with any match you can get, and then fully fund Roth IRAs. Be sure the total you are putting in is 15 percent of your total household gross income. If not, go back to 401(k)s, 403(b)s, 457s, or SEPPs (for the self-employed), and invest enough so that the total invested is 15 percent of your gross annual pay. Example: Household Income $81,000 Husband $45,000 Wife $36,000 Husband’s 401(k) matches first 3%. 3% of 45,000 ($1,350) goes into the 401(k). Two Roth IRAs are next, totaling $10,000. The goal is 15% of 81,000, which is $12,150. You have $11,350 going in. So you bump the husband’s 401(k) to 5%, making the total invested $12,250.

If poverty leads to health disparities, then the story is that people should work harder to escape the cycle of generational poverty. On the other hand, suppose systemic oppression is the cause of health disparities, in that case, all signs point to a deeper level of work needing to be done by the dominant social group. Who can monitize that? Why would a self-absorbed, dominant cultural group want to do the work? In contrast, helping people suffering from poor health outcomes brought on by chronic stress is very lucrative. Millions of dollars earmarked for minority health promotion are awarded to nonprofits every year. Simultaneously, minority let nonprofits are consistently aborted less funding.

Have you ever been in a place where history becomes tangible? Where you stand motionless, feeling time and importance press around you, press into you? That was how I felt the first time I stood in the astronaut garden at OCA PNW. Is it still there? Do you know it? Every OCA campus had – has, please let it be has – one: a circular enclave, walled by smooth white stone that towered up and up until it abruptly cut off, definitive as the end of an atmosphere, making room for the sky above. Stretching up from the ground, standing in neat rows and with an equally neat carpet of microclover in between, were trees, one for every person who’d taken a trip off Earth on an OCA rocket. It didn’t matter where you from, where you trained, where your spacecraft launched. When someone went up, every OCA campus planted a sapling. The trees are an awesome sight, but bear in mind: the forest above is not the garden’s entry point. You enter from underground. I remember walking through a short tunnel and into a low-lit domed chamber that possessed nothing but a spiral staircase leading upward. The walls were made of thick glass, and behind it was the dense network you find below every forest. Roots interlocking like fingers, with gossamer fungus sprawled symbiotically between, allowing for the peaceful exchange of carbon and nutrients. Worms traversed roads of their own making. Pockets of water and pebbles decorated the scene. This is what a forest is, after all. Don’t believe the lie of individual trees, each a monument to its own self-made success. A forest is an interdependent community. Resources are shared, and life in isolation is a death sentence. As I stood contemplating the roots, a hidden timer triggered, and the lights faded out. My breath went with it. The glass was etched with some kind of luminescent colourant, invisible when the lights were on, but glowing boldly in the dark. I moved closer, and I saw names – thousands upon thousands of names, printed as small as possible. I understood what I was seeing without being told. The idea behind Open Cluster Astronautics was simple: citizen-funded spaceflight. Exploration for exploration’s sake. Apolitical, international, non-profit. Donations accepted from anyone, with no kickbacks or concessions or promises of anything beyond a fervent attempt to bring astronauts back from extinction. It began in a post thread kicked off in 2052, a literal moonshot by a collective of frustrated friends from all corners – former thinkers for big names gone bankrupt, starry-eyed academics who wanted to do more than teach the past, government bureau members whose governments no longer existed. If you want to do good science with clean money and clean hands, they argued, if you want to keep the fire burning even as flags and logos came down, if you understand that space exploration is best when it’s done in the name of the people, then the people are the ones who have to make it happen.

Unlike Beauvoir, Chief Inspector Gamache had a great deal of respect for artists. They were sensitive. Often self-absorbed. Often not fit for polite society. Some, he suspected, were deeply unbalanced. It would not be an easy life. Living on the margins, often in poverty. Being ignored and even ridiculed. By society, by funding agencies, even by other artists. François Marois’s story of Magritte wasn’t singular. The man and woman sitting here in the B and B were both Magrittes. Fighting hard to be heard and seen, respected and accepted. A difficult life for anyone, never mind people as sensitive as artists. He suspected living like that created fear. And fear begat anger and enough anger over enough time led to a dead woman in a garden.

Although in general Gary applauded the modern trend toward individual self-management of retirement funds and long-distance calling plans and private-schooling options, he was less than thrilled to be given responsibility for his own personal brain chemistry, especially when certain people in his life, notably his father, refused to take any such responsibility. But Gary was nothing if not conscientious. As he entered the darkroom, he estimated that his levels of Neurofactor 3(i.e., serotonin: a very, very important factor) were posting seven-day or even thirty-day highs, that his Factor 2 and Factor 7 levels were likewise outperforming expectations, and that his Factor 1 had rebounded from an early-morning slump related to the glass of Armagnac he’d drunk at bedtime.

landscape that makes political fodder of this liberationist legacy. With increasing frequency, we are party (or participant) to a white liberal and “multicultural”/“people of color” liberal imagination that venerates and even fetishizes the iconography and rhetoric of contemporary Black and Third World liberation movements, and then proceeds to incorporate these images and vernaculars into the public presentation of foundation-funded liberal or progressive organizations. I have also observed and experienced how these organizations, in order to protect their nonprofit status and marketability to liberal foundations, actively self-police against members’ deviations from their essentially reformist agendas, while continuing to appropriate the language and imagery of historical revolutionaries.

The remedy is to terminate them after the founding generation dies out. Older foundations like Ford should be sunset immediately and its funds distributed to hospitals and other institutions that serve the needy and the poor, recipients for whom the word “charity” was invented. As the tax law is presently designed, the Ford Foundation will exist forever and will be accountable to no one except a self-perpetuating board, which is accountable to no one. This is undemocratic and unacceptable. Republicans have ignored the problems created by this system for far too long. Unless they are prepared to get serious about fighting the war the left has declared, unless the powers of this shadow political universe are checked, the progressives’ march toward a societal transformation cannot be arrested, let alone stopped.

Facebook’s own North American marketing director, Michelle Klein, who told an audience in 2016 that while the average adult checks his or her phone 30 times a day, the average millennial, she enthusiastically reported, checks more than 157 times daily. Generation Z, we now know, exceeds this pace. Klein described Facebook’s engineering feat: “a sensory experience of communication that helps us connect to others, without having to look away,” noting with satisfaction that this condition is a boon to marketers. She underscored the design characteristics that produce this mesmerizing effect: design is narrative, engrossing, immediate, expressive, immersive, adaptive, and dynamic.11 If you are over the age of thirty, you know that Klein is not describing your adolescence, or that of your parents, and certainly not that of your grandparents. Adolescence and emerging adulthood in the hive are a human first, meticulously crafted by the science of behavioral engineering; institutionalized in the vast and complex architectures of computer-mediated means of behavior modification; overseen by Big Other; directed toward economies of scale, scope, and action in the capture of behavioral surplus; and funded by the surveillance capital that accrues from unprecedented concentrations of knowledge and power. Our children endeavor to come of age in a hive that is owned and operated by the applied utopianists of surveillance capitalism and is continuously monitored and shaped by the gathering force of instrumentarian power. Is this the life that we want for the most open, pliable, eager, self-conscious, and promising members of our society?

The rate of taxation to supposedly “fund” Social Security has been increasing over time. Currently workers pay 6.2 percent of their first $117,000 of earnings in Social Security taxes and their employers pay an additional 6.2 percent. The self-employed pay the full 12.4 percent themselves.6 When the program started in the 1930s, however, the tax rate was only 1 percent of income on a much lower income threshold and did not reach 3 percent until 1960.7 In fact, the amount of money subject to the Social Security payroll tax has grown significantly over time. From the 1930s until 1950, workers paid tax on the first $3,000 of their income. That cap did not reach $10,000 until the 1970s. Presently, workers pay FICA taxes on the first $117,000 of their income, and that amount will continue to rise with increases in the average wage.

The person who discovered the answer was a retiring, self-funded scientist named Peter Mitchell who in the early 1960s inherited a fortune from the Wimpey house-building company and used it to set up a research center in a stately home in Cornwall. Mitchell was something of an eccentric. He wore shoulder-length hair and an earring at a time when that was especially unusual among serious scientists. He was also famously forgetful. At his daughter’s wedding, he approached another guest and confessed that she looked familiar, though he couldn’t quite place her. “I was your first wife,” she answered. Mitchell’s ideas were universally dismissed, not altogether surprisingly. As one chronicler has noted, “At the time that Mitchell proposed his hypothesis there was not a shred of evidence in support of it.” But he was eventually vindicated and in 1978 was awarded the Nobel Prize in Chemistry—an extraordinary accomplishment for someone who worked from a home lab. The

When Ghada, the beautiful 78 year old Palestinian woman, offered me the bread she had just conjured up on the makeshift and primitive cast iron lid balanced upon a rocky fire outside of her sparse UNRWA tent in 2015 it was precisely then that I decided that my life had to change. No longer could I justify vulgar material possessions and unnecessary finances. I returned home, sold my house,moved into a modest but adequate abode and gave a lot of time and funds to helping those with nothing. Some of us aren't destined to feel rapturous love...find deep faith...have a sense of belonging in this world but thanks to Ghada and the many like her, both young and old,that I encountered in Gaza and the West Bank I finally realized and truly understood what it meant to be a human being and what the real purpose of this life is....to help,to give,to speak out,to speak up,to right the many wrongs...to do all of those things without ever once expecting a single thing in return. After all, it is neither heroic or special to do what is just.

The word adult implies that all the people who've attained legal majority make up a coherent category, but we are travelers who change and traverse a changing country as we go. The road is tattered and elastic. Childhood fades gradually in some ways, never ends in others; adulthood arrives in small, irregular installments if it arrives; and every person is on her own schedule, or rather there is none for the many transitions. When you leave home, if you had one, when you start out on your own, you're someone who was a child for most of her life, though even what it means to be a child is ill-defined. Some people have others who will tend and fund and sometimes confine them all their lives, some people are gradually weaned, some of us are cut off abruptly and fend for ourselves, some always did. Still, out on your own, you're a new immigrant to the nation of adults, and the customs are strange: you're learning to hold together all the pieces of a life, figure out what that life is going to be and who is going to be part of it, and what you will do with your self-determination.

For in America this season is decreed “family season”. (Eat your hearts out, you pitiable loners who don’t have families!) Melancholy as Thanksgiving is, the Christmas-New year’s season is far worse and lasts far longer, providing rich fund of opportunities for self-medicating, mental collapse, suicide and public mayhem with firearms. In fact it might be argued that the Christmas-New year’s season which begins abruptly after Thanksgiving is now the core-sason of American life itself, the meaning of American life„ the brute existencial point of it. How without families must envy us who bask in parental love, in the glow of yule-logs burning in fireplaces stoked by our daddie’s robust pokers, we who are stuffed to bursting with our mummie’s frantic holiday cooking; how you wish you could be us, pampered/protected kids tearing expensive foil wrappings off too many packages to count, gathered about the Christmas tree on Christmas morning as Mummy gently chided: “Skyler! Bliss! Show Daddy and Mummy what you’ve just opened, please! And save the little cards, so you know who gave such nice things to you

For in America this season is decreed “family season”. (Eat your hearts out, you pitiable loners who don’t have families!) Melancholy as Thanksgiving is, the Christmas-New year’s season is far worse and lasts far longer, providing rich fund of opportunities for self-medicating, mental collapse, suicide and public mayhem with firearms. In fact it might be argued that the Christmas-New year’s season which begins abruptly after Thanksgiving is now the core-sason of American life itself, the meaning of American life„ the brute existencial point of it. How without families must envy us who bask in parental love, in the glow of yule-logs burning in fireplaces stoked by our daddie’s robust pokers, we who are stuffed to bursting with our mummie’s frantic holiday cooking; how you wish you could be us, pampered/protected kids tearing expensive foil wrappings off too many packages to count, gathered about the Christmas tree on Christmas morning as Mummy gently chided: “Skyler! Bliss! Show Daddy and Mummy what you’ve just opened, please! And save the little cards, so you know who gave such nice things to you”.

Neoliberal economics, the logic of which is tending today to win out throughout the world thanks to international bodies like the World Bank or the International Monetary Fund and the governments to whom they, directly or indirectly, dictate their principles of ‘governance’,10 owes a certain number of its allegedly universal characteristics to the fact that it is immersed or embedded in a particular society, that is to say, rooted in a system of beliefs and values, an ethos and a moral view of the world, in short, an economic common sense, linked, as such, to the social and cognitive structures of a particular social order. It is from this particular economy that neoclassical economic theory borrows its fundamental assumptions, which it formalizes and rationalizes, thereby establishing them as the foundations of a universal model. That model rests on two postulates (which their advocates regard as proven propositions): the economy is a separate domain governed by natural and universal laws with which governments must not interfere by inappropriate intervention; the market is the optimum means for organizing production and trade efficiently and equitably in democratic societies. It is the universalization of a particular case, that of the United States of America, characterized fundamentally by the weakness of the state which, though already reduced to a bare minimum, has been further weakened by the ultra-liberal conservative revolution, giving rise as a consequence to various typical characteristics: a policy oriented towards withdrawal or abstention by the state in economic matters; the shifting into the private sector (or the contracting out) of ‘public services’ and the conversion of public goods such as health, housing, safety, education and culture – books, films, television and radio – into commercial goods and the users of those services into clients; a renunciation (linked to the reduction in the capacity to intervene in the economy) of the power to equalize opportunities and reduce inequality (which is tending to increase excessively) in the name of the old liberal ‘self-help’ tradition (a legacy of the Calvinist belief that God helps those who help themselves) and of the conservative glorification of individual responsibility (which leads, for example, to ascribing responsibility for unemployment or economic failure primarily to individuals, not to the social order, and encourages the delegation of functions of social assistance to lower levels of authority, such as the region or city); the withering away of the Hegelian–Durkheimian view of the state as a collective authority with a responsibility to act as the collective will and consciousness, and a duty to make decisions in keeping with the general interest and contribute to promoting greater solidarity. Moreover,

If, by the virtue of charity or the circumstance of desperation, you ever chance to spend a little time around a Substance-recovery halfway facility like Enfield MA’s state-funded Ennet House, you will acquire many exotic new facts…That certain persons simply will not like you no matter what you do. That sleeping can be a form of emotional escape and can with sustained effort be abused. That purposeful sleep-deprivation can also be an abusable escape. That you do not have to like a person in order to learn from him/her/it. That loneliness is not a function of solitude. That logical validity is not a guarantee of truth. That it takes effort to pay attention to any one stimulus for more than a few seconds. That boring activities become, perversely, much less boring if you concentrate intently on them. That if enough people in a silent room are drinking coffee it is possible to make out the sound of steam coming off the coffee. That sometimes human beings have to just sit in one place and, like, hurt. That you will become way less concerned with what other people think of you when you realize how seldom they do. That there is such a thing as raw, unalloyed, agendaless kindness. That it is possible to fall asleep during an anxiety attack. That concentrating intently on anything is very hard work. That 99% of compulsive thinkers’ thinking is about themselves; that 99% of this self-directed thinking consists of imagining and then getting ready for things that are going to happen to them; and then, weirdly, that if they stop to think about it, that 100% of the things they spend 99% of their time and energy imagining and trying to prepare for all the contingencies and consequences of are never good. In short that 99% of the head’s thinking activity consists of trying to scare the everliving shit out of itself. That it is possible to make rather tasty poached eggs in a microwave oven. That some people’s moms never taught them to cover up or turn away when they sneeze. That the people to be the most frightened of are the people who are the most frightened. That it takes great personal courage to let yourself appear weak. That no single, individual moment is in and of itself unendurable. That other people can often see things about you that you yourself cannot see, even if those people are stupid. That having a lot of money does not immunize people from suffering or fear. That trying to dance sober is a whole different kettle of fish. That different people have radically different ideas of basic personal hygiene. That, perversely, it is often more fun to want something than to have it. That if you do something nice for somebody in secret, anonymously, without letting the person you did it for know it was you or anybody else know what it was you did or in any way or form trying to get credit for it, it’s almost its own form of intoxicating buzz. That anonymous generosity, too, can be abused. That it is permissible to want. That everybody is identical in their unspoken belief that way deep down they are different from everyone else. That this isn’t necessarily perverse. That there might not be angels, but there are people who might as well be angels.

recalled Stephen Crocker, a graduate student on the UCLA team who had driven up with his best friend and colleague, Vint Cerf. So they decided to meet regularly, rotating among their sites. The polite and deferential Crocker, with his big face and bigger smile, had just the right personality to be the coordinator of what became one of the digital age’s archetypical collaborative processes. Unlike Kleinrock, Crocker rarely used the pronoun I; he was more interested in distributing credit than claiming it. His sensitivity toward others gave him an intuitive feel for how to coordinate a group without trying to centralize control or authority, which was well suited to the network model they were trying to invent. Months passed, and the graduate students kept meeting and sharing ideas while they waited for some Powerful Official to descend upon them and give them marching orders. They assumed that at some point the authorities from the East Coast would appear with the rules and regulations and protocols engraved on tablets to be obeyed by the mere managers of the host computer sites. “We were nothing more than a self-appointed bunch of graduate students, and I was convinced that a corps of authority figures or grownups from Washington or Cambridge would descend at any moment and tell us what the rules were,” Crocker recalled. But this was a new age. The network was supposed to be distributed, and so was the authority over it. Its invention and rules would be user-generated. The process would be open. Though it was funded partly to facilitate military command and control, it would do so by being resistant to centralized command and control. The colonels had ceded authority to the hackers and academics. So after an especially fun gathering in Utah in early April 1967, this gaggle of graduate students, having named itself the Network Working Group, decided that it would be useful to write down some of what they had conjured up.95 And Crocker, who with his polite lack of pretense could charm a herd of hackers into consensus, was tapped for the task. He was anxious to find an approach that did not seem presumptuous. “I realized that the mere act of writing down what we were talking about could be seen as a presumption of authority and someone was going to come and yell at us—presumably some adult out of the east.

From Life, Volume III, by Unspiek, Baron Bodissey: I am constantly startled and often amused by the diverse attitudes toward wealth to be found among the peoples of the Oikumene. Some societies equate affluence with criminal skill; for others wealth represents the gratitude of society for the performance of valuable services. My own concepts in this regard are easy and clear, and I am sure that the word ‘simplistic’ will be used by my critics. These folk are callow and turgid of intellect; I am reassured by their howls and yelps. For present purposes I exclude criminal wealth, the garnering of which needs no elaboration, and a gambler’s wealth which is tinsel. In regard, then, to wealth: Luxury and privilege are the perquisites of wealth. This would appear a notably bland remark, but is much larger than it seems. If one listens closely, he hears deep and far below the mournful chime of inevitability. To achieve wealth, one generally must thoroughly exploit at least three of the following five attributes: Luck. Toil, persistence, courage. Self-denial. Short-range intelligence: cunning, improvisational ability. Long-range intelligence: planning, the perception of trends. These attributes are common; anyone desiring privilege and luxury can gain the precursory wealth by making proper use of his native competence. In some societies poverty is considered a pathetic misfortune, or noble abnegation, hurriedly to be remedied by use of public funds. Other more stalwart societies think of poverty as a measure of the man himself. The critics respond: What an unutterable ass is this fellow Unspiek! I am reduced to making furious scratches and crotchets with my pen! — Lionel Wistofer, in The Monstrator I am poor; I admit it! Am I then a churl or a noddy? I deny it with all the vehemence of my soul! I take my bite of seed-cake and my sip of tea with the same relish as any paunchy plutocrat with bulging eyes and grease running from his mouth as he engulfs ortolans in brandy, Krokinole oysters, filet of Darango Five-Horn! My wealth is my shelf of books! My privileges are my dreams! — Sistie Fael, in The Outlook … He moves me to tooth-chattering wrath; he has inflicted upon me, personally, a barrage of sheer piffle, and maundering insult which cries out to the Heavens for atonement. I will thrust my fist down his loquacious maw; better, I will horsewhip him on the steps of his club. If he has no club, I hereby invite him to the broad and convenient steps of the Senior Quill-drivers, although I must say that the Inksters maintain a superior bar, and this shall be my choice since, after trouncing the old fool, I will undoubtedly ask him in for a drink. — McFarquhar Kenshaw, in The Gaean

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

When you have an honest heart, you do not get engaged nor get involved with any smear campaigns nor black propaganda! When you have an honest heart, you do not malign nor take advantage of generous people who helped and trusted you! When you have an honest heart, you do not shit on people whom you used and abused for three years! Do not fall into a political naïvety and become a victim or a doormat nor have your generosity and honest heart be used and abused by unscrupulous political movers, abusive, aggressive political harridans who scam gullible generous hearts by asking donations, funds, services, foods, urgent favours, and after using you and abusing your generosity, trust, and kindness; whereby these unscrupulous and deceptive political movers, abusive, aggressive political harridans intentionally and maliciously create forged screenshots of evidence convincing their audience or political groups that you are a mentally ill person, a brain-damaged person as they even brand you as "Sisang Baliw," or crazy Sisa, a threat, a risk, a danger, they maliciously and destructively red-tag your friends as communists, and they resort to calumny, libel and slander against you, to shame you, defame you, discredit you, blame you, hurt you, make you suffer for having known the truth of their deceptive global Operandi, and for something you didn’t do through their mob lynching, calumny, polemics mongering, forgery, and cyberbullying efforts. Their character assassination through libel and slander aims to ruin your integrity, persona, trustworthiness, and credibility with their destructive fabricated calumny, lies, identity theft, forged screenshots of polemics mongering, and framing up. Amidst all their forgery, fraud, libel and slander they committed: you have a right to defy and stop their habitual abuse without breaking the law and fight for your rights against any forms of aggression, public lynching, bullies, threats, blackmail, and their repetitive maltreatment or abuse, identity theft, forgery, deceptions fraud, scams, cyber libel, libel, and slander. When you defend human rights, you fight against corruption and injustice, help end impunity: be sure that you are not part of any misinformation, disinformation, smear campaigns and black propaganda. Do not serve, finance, or cater directly or indirectly for those dirty politicians. Those who are engaged in abusively dishonest ways do not serve to justify their end. Deceiving and scamming other people shall always be your lifetime self-inflicted karmic loss. Be a law-abiding citizen. Be respectful. Be honest. Be factual. Be truthful. You can be an effective human rights defender when you have clean and pure intentions, lawful and morally upright, and have an honest heart." ~ Angelica Hopes, an excerpt from Calunniatopia Book 1, Stronzata Trilogy Genre: inspirational, political, literary novel © 2021 Ana Angelica Abaya van Doorn

Months later, Time magazine would run its now infamous article bragging about how it had been done. Without irony or shame, the magazine reported that “[t]here was a conspiracy unfolding behind the scenes” creating “an extraordinary shadow effort” by a “well-funded cabal of powerful people” to oppose Trump.112 Corporate CEOs, organized labor, left-wing activists, and Democrats all worked together in secret to secure a Biden victory. For Trump, these groups represented a powerful Washington and Democratic establishment that saw an unremarkable career politician like Biden as merely a vessel for protecting their self-interests. Accordingly, when Trump was asked whom he blames for the rigging of the 2020 election, he quickly responded, “Least of all Biden.” Time would, of course, disingenuously frame this effort as an attempt to “oppose Trump’s assault on democracy,” even as Time reporter Molly Ball noted this shadow campaign “touched every aspect of the election. They got states to change voting systems and laws and helped secure hundreds of millions in public and private funding.” The funding enabled the country’s sudden rush to mail-in balloting, which Ball described as “a revolution in how people vote.”113 The funding from Democratic donors to public election administrators was revolutionary. The Democrats’ network of nonprofit activist groups embedded into the nation’s electoral structure through generous grants from Democratic donors. They helped accomplish the Democrats’ vote-by-mail strategy from the inside of the election process. It was as if the Dallas Cowboys were paying the National Football League’s referee staff and conducting all of their support operations. No one would feel confident in games won by the Cowboys in such a scenario. Ball also reported that this shadowy cabal “successfully pressured social media companies to take a harder line against disinformation and used data-driven strategies to fight viral smears.” And yet, Time magazine made this characterization months after it was revealed that the New York Post’s reporting on Hunter Biden’s corrupt deal-making with Chinese and other foreign officials—deals that alleged direct involvement from Joe Biden, resulting in the reporting’s being overtly censored by social media—was substantially true. Twitter CEO Jack Dorsey would eventually tell Congress that censoring the New York Post and locking it out of its Twitter account over the story was “a mistake.” And the Hunter Biden story was hardly the only egregious mistake, to say nothing of the media’s willful dishonesty, in the 2020 election. Republicans read the Time article with horror and as an admission of guilt. It confirmed many voters’ suspicions that the election wasn’t entirely fair. Trump knew the article helped his case, calling it “the only good article I’ve read in Time magazine in a long time—that was actually just a piece of the truth because it was much deeper than that.

Continetti concludes: "An intellectual, financial, technological, and social infrastructure to undermine global capitalism has been developing for more than two decades, and we are in the middle of its latest manifestation… The occupiers’ tent cities are self-governing, communal, egalitarian, and networked. They reject everyday politics. They foster bohemianism and confrontation with the civil authorities. They are the Phalanx and New Harmony, updated for postmodern times and plopped in the middle of our cities. There may not be that many activists in the camps. They may appear silly, even grotesque. They may resist "agendas" and "policies." They may not agree on what they want or when they want it. And they may disappear as winter arrives and the liberals whose parks they are occupying lose patience with them. But the utopians and anarchists will reappear… The occupation will persist as long as individuals believe that inequalities of property are unjust and that the brotherhood of man can be established on earth." You can see why anarchists might find this sort of thing refreshingly honest. The author makes no secret of his desire to see us all in prison, but at least he’s willing to make an honest assessment of what the stakes are. Still, there is one screamingly dishonest theme that runs throughout the Weekly Standard piece: the intentional conflation of "democracy" with "everyday politics," that is, lobbying, fund-raising, working for electoral campaigns, and otherwise participating in the current American political system. The premise is that the author stands in favor of democracy, and that occupiers, in rejecting the existing system, are against it. In fact, the conservative tradition that produced and sustains journals like The Weekly Stand is profoundly antidemocratic. Its heroes, from Plato to Edmund Burke, are, almost uniformly, men who opposed democracy on principle, and its readers are still fond of statements like "America is not a democracy, it’s a republic." What’s more, the sort of arguments Continetti breaks out here--that anarchist-inspire movements are unstable, confused, threaten established orders of property, and must necessarily lead to violence--are precisely the arguments that have, for centuries. been leveled by conservatives against democracy itself. In reality, OWS is anarchist-inspired, but for precisely that reason it stands squarely in the very tradition of American popular democracy that conservatives like Continetti have always staunchly opposed. Anarchism does not mean the negation of democracy--or at least, any of the aspects of democracy that most American have historically liked. Rather, anarchism is a matter of taking those core democratic principles to their logical conclusions. The reason it’s difficult to see this is because the word "democracy" has had such an endlessly contested history: so much so that most American pundits and politicians, for instance, now use the term to refer to a form of government established with the explicit purpose of ensuring what John Adams once called "the horrors of democracy" would never come about. (p. 153-154)

So why haven’t we been visited? Maybe the probability of life spontaneously appearing is so low that Earth is the only planet in the galaxy—or in the observable universe—on which it happened. Another possibility is that there was a reasonable probability of forming self-reproducing systems, like cells, but that most of these forms of life did not evolve intelligence. We are used to thinking of intelligent life as an inevitable consequence of evolution, but what if it isn’t? The Anthropic Principle should warn us to be wary of such arguments. It is more likely that evolution is a random process, with intelligence as only one of a large number of possible outcomes. It is not even clear that intelligence has any long-term survival value. Bacteria, and other single-cell organisms, may live on if all other life on Earth is wiped out by our actions. Perhaps intelligence was an unlikely development for life on Earth, from the chronology of evolution, as it took a very long time—two and a half billion years—to go from single cells to multi-cellular beings, which are a necessary precursor to intelligence. This is a good fraction of the total time available before the Sun blows up, so it would be consistent with the hypothesis that the probability for life to develop intelligence is low. In this case, we might expect to find many other life forms in the galaxy, but we are unlikely to find intelligent life. Another way in which life could fail to develop to an intelligent stage would be if an asteroid or comet were to collide with the planet. In 1994, we observed the collision of a comet, Shoemaker–Levy, with Jupiter. It produced a series of enormous fireballs. It is thought the collision of a rather smaller body with the Earth, about sixty-six million years ago, was responsible for the extinction of the dinosaurs. A few small early mammals survived, but anything as large as a human would have almost certainly been wiped out. It is difficult to say how often such collisions occur, but a reasonable guess might be every twenty million years, on average. If this figure is correct, it would mean that intelligent life on Earth has developed only because of the lucky chance that there have been no major collisions in the last sixty-six million years. Other planets in the galaxy, on which life has developed, may not have had a long enough collision-free period to evolve intelligent beings. A third possibility is that there is a reasonable probability for life to form and to evolve to intelligent beings, but the system becomes unstable and the intelligent life destroys itself. This would be a very pessimistic conclusion and I very much hope it isn’t true. I prefer a fourth possibility: that there are other forms of intelligent life out there, but that we have been overlooked. In 2015 I was involved in the launch of the Breakthrough Listen Initiatives. Breakthrough Listen uses radio observations to search for intelligent extraterrestrial life, and has state-of-the-art facilities, generous funding and thousands of hours of dedicated radio telescope time. It is the largest ever scientific research programme aimed at finding evidence of civilisations beyond Earth. Breakthrough Message is an international competition to create messages that could be read by an advanced civilisation. But we need to be wary of answering back until we have developed a bit further. Meeting a more advanced civilisation, at our present stage, might be a bit like the original inhabitants of America meeting Columbus—and I don’t think they thought they were better off for it.

There are a few other programs for low-income people that are less known. There are HOME Funds and Community Development Block Grants that help bring down the cost of renovating existing housing in disrepair for low-income persons. The Guaranteed Rural Rental Housing Program is nearly identical to the USDA loan we previously talked about except that you do not have to live in the project, and tenants are capped to incomes of 30 percent of 115 percent area median income.

Like most sailors, he is widely ignorant outside his own profession; he has indeed read a certain amount, more than most of his kind, but late reading, useless as a foundation; he is convinced that no one else has ever done so, and he is a fountain of gratuitous instruction. A want of modesty: a fine fund of self-complacence.

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To summarize, we’ve inverted the very basic and most fundamental equation of currency. For millenia, until the year 2008, sovereignty defined currency. Sovereignty was the basis upon which currency could be created, and that currency allowed that sovereignty to be expressed. The monopolistic control of currency is the basis of sovereignty. Now, the internet has a currency. The internet is going to use that currency to create sovereignty. After 2008, currency creates sovereignty. The internet has its own currency, which means that the internet has purchasing power. Which means the internet has economic freedom. Which means the internet can exert that economic freedom in a post-nationalist way, in a way that ignores borders and makes the nation-state not obsolete, but simply less relevant. When an Egyptian blogger can not only blog about the revolution but also fund that revolution in bitcoin, and they can connect with people from all around the world who share their ideas for self-determination and freedom, they are expressing their own sovereignty as an individual, and they are expressing the sovereignty of their community through the use of that currency. This is the world we now live in: a world in which currencies can coexist, and where currency and its user adoption create sovereignty. Thank you.

Here’s a little thought experiment: Let’s take three radically disruptive technologies and mash them together. Bitcoin. Uber. Self-driving cars. What happens when you mash the three together? The self-owning car. A car that pays for its Toyota lease, its insurance, and its gas, by giving people rides. A car that is not owned by a corporation. A car that is a corporation. A car that is a shareholder and owner of its own corporation. A car that exists as an autonomous financial entity with no human ownership. This has never happened before, and that’s just the beginning. Audience member gasps: "Oh shit!" I can guarantee you that one of the first distributed autonomous corporations is going to be a fully autonomous, artificial-intelligence-based ransomware virus that will go out and rob people online of their bitcoin, and use that money to evolve itself to pay for better programming, to buy hosting, and to spread. That’s one vision of the future. Another vision of the future is a digital autonomous charity. Imagine a system that takes donations from people, and using those donations it monitors social media like Twitter and Facebook. When a certain threshold is reached and it sees 100,000 people talking about a natural disaster, like a typhoon in the Philippines, it can marshal the donations and automatically fund aid in that area, without a board of directors, without shareholders. One hundred percent of donations goes directly to charitable causes. Anyone can see the rules by which that autonomous altruistic charity works. We are beginning to approach things we have never seen before. This is not just a currency. Now, let’s look at how the bitcoin community is addressing this incredible potential with their design choices and metaphors. Oh boy, it’s a mess.

REIT ETFs can cover a broad market (like all equity REITs) or a narrow slice (like hotel REITs). Examples of real estate ETFs include: • Vanguard Real Estate ETF (VNQ), which follows the MSCI US Investable Market Real Estate 25/50 Index (a broad REIT index) • iShares Global REIT (REET), which tracks the FTSE EPRA/NAREIT Global REIT Index and holds a combination of US and overseas property REITs • Pacer Benchmark Industrial Real Estate Sector ETF (INDS), a targeted fund that follows the Benchmark Industrial Real Estate SCTR Index with an emphasis on industrial (such as cell towers and data centers) and self-storage properties • Schwab US REIT ETF (SCHH), which tracks the Dow Jones US Select REIT Index, holding a broad mix of residential and commercial REITs

While Ahn discusses strategies for holding foundations accountable, King and Osayande contend that this effort to reform foundations basically serves to protect elitism within social justice movements. They further argue that even self-described “alternatives” to foundation funding (such as individual giving through major donors) are still based on the same logic—that wealthy people should be the donors, and thus, inevitably, the controllers of social justice struggles.

Don't underestimate the power of consistency. By practicing simple disciplines daily, you lay the groundwork for lifelong success in every aspect of your life.

Ignorance and unreadiness walk hand in hand, blind to the opportunities that lie within the pages of knowledge.

If you believe that the show you’re making will improve the world, there’s nothing saying that your goals and self-interests and someone else’s goals and interests have to be mutually exclusive. They can align.

We need women who are so strong they can be gentle . . . so fierce they can be compassionate. —Kavita Ramdas, former head of the Global Fund for Women

When a young employee gasped at his blue language, Simons flashed a grin. “I know—that is an impressive rate!” A few times a week, Marilyn came by to visit, usually with their baby, Nicholas. Other times, Barbara checked in on her ex-husband. Other employees’ spouses and children also wandered around the office. Each afternoon, the team met for tea in the library, where Simons, Baum, and others discussed the latest news and debated the direction of the economy. Simons also hosted staffers on his yacht, The Lord Jim, docked in nearby Port Jefferson. Most days, Simons sat in his office, wearing jeans and a golf shirt, staring at his computer screen, developing new trades—reading the news and predicting where markets were going, like most everyone else. When he was especially engrossed in thought, Simons would hold a cigarette in one hand and chew on his cheek. Baum, in a smaller, nearby office, trading his own account, favored raggedy sweaters, wrinkled trousers, and worn Hush Puppies shoes. To compensate for his worsening eyesight, he hunched close to his computer, trying to ignore the smoke wafting through the office from Simons’s cigarettes. Their traditional trading approach was going so well that, when the boutique next door closed, Simons rented the space and punched through the adjoining wall. The new space was filled with offices for new hires, including an economist and others who provided expert intelligence and made their own trades, helping to boost returns. At the same time, Simons was developing a new passion: backing promising technology companies, including an electronic dictionary company called Franklin Electronic Publishers, which developed the first hand-held computer. In 1982, Simons changed Monemetrics’ name to Renaissance Technologies Corporation, reflecting his developing interest in these upstart companies. Simons came to see himself as a venture capitalist as much as a trader. He spent much of the week working in an office in New York City, where he interacted with his hedge fund’s investors while also dealing with his tech companies. Simons also took time to care for his children, one of whom needed extra attention. Paul, Simons’s second child with Barbara, had been born with a rare hereditary condition called ectodermal dysplasia. Paul’s skin, hair, and sweat glands didn’t develop properly, he was short for his age, and his teeth were few and misshapen. To cope with the resulting insecurities, Paul asked his parents to buy him stylish and popular clothing in the hopes of fitting in with his grade-school peers. Paul’s challenges weighed on Simons, who sometimes drove Paul to Trenton, New Jersey, where a pediatric dentist made cosmetic improvements to Paul’s teeth. Later, a New York dentist fitted Paul with a complete set of implants, improving his self-esteem. Baum was fine with Simons working from the New York office, dealing with his outside investments, and tending to family matters. Baum didn’t need much help. He was making so much money trading various currencies using intuition and instinct that pursuing a systematic, “quantitative” style of trading seemed a waste of

I own just two 5 dollar tshirts - one is my regular wear, another my backup for washdays. And for my travels I own two 10 dollar shirts and two 20 dollar jeans, which are also used for my book covers. I don't need more, I don't buy more. This is not minimalism, it's called self-regulation - the lack of which has led to the shallow, judgmental, privilege-craving prick of a society we live in today. It's not about saving money, it's about humanizing money, by using it wisely, not just for individual benefit, but collective benefit. Buy the things you need the most, save a little for rainy days, and use the rest to lift up the fallen. Any citizen who masters this simple humanitarian habit, is no longer obligated to pay taxes to the government. And when enough citizens of the world make it the mantra of their life, not just to lift themselves, but each other, the governments of the world are automatically rendered obsolete. Government is funded by the people - then the governments use those funds to manufacture war, in order to further sustain the democratic cashflow that keeps them in business. Therefore, when people pull their funds and redirect them themselves, towards actual, tangible, humanitarian initiatives, there isn't going to be a government. It's only the humanitarian indifference of the citizens that keeps governments alive, that in turn keep borders and wars alive. Once the citizens are actually, genuinely, nontheoretically accountable of the welfare of society, beyond the prehistoric paradigm peddled by the state, all Capitol, Kremlin and White Hall will crumble to dust.

When coins go out of circulation, after all, the metal doesn't simply disappear. In the Middle Ages-and this seems to have been true across Eurasia-the vast majority of it ended up in religious establishments, churches, monasteries, and temples, either stockpiled in hoards and treasuries or gilded onto or cast into altars, sanctums, and sacred instruments. Above all, it was shaped into images of gods. As a result, those rulers who did try to put an Axial Age-style coin­ age system back into circulation-invariably, to fund some project of military expansion-often had to pursue self-consciously anti-religious policies in order to do so. Probably the most notorious was one Harsa, who ruled Kashmir from 1089 to nor AD, who is said to have ap­ pointed an officer called the "Superintendent for the Destruction of the Gods." According to later histories, Harsa employed leprous monks to systematically desecrate divine images with urine and excrement, thus neutralizing their power, before dragging them off to be melted down.9 He is said to have destroyed more than four thousand Buddhist estab­lishments before being betrayed and killed, the last of his dynasty-and his miserable fate was long held out as an example of where the revival of the old ways was likely to lead one in the end.

I was no longer able to regard my tiny bank account as a horrible sign of my personal failure mixed with how much the world hated me. Instead, it was quite obvious to me that my low funds were a deliberate, entertaining, adorable choice of my own inmost soul—the inner divine wholeness that Jung called the Self with a capital “S.” A few months into this, I started bringing in $10,000 a month rather than $2000. As within, so without. My whole world and horizon of possibility changed.

1. Opportunity. What is the best opportunity for a new entrepreneur to build a successful business? Why is now the time to do it? How does the new landscape of e-commerce and social media create an environment of opportunity? And how do you fit into it all? You will discover why now is the perfect time to create your pie, and why there are others who are ready and willing to buy a slice. 2. Mindset. There’s a reason not every wantrepreneur becomes a successful entrepreneur, and psychology is a big piece of the puzzle. I’ll take you through the development of the right mindset to take a business from zero to one million in a year. 3. Getting customers. A million-dollar business doesn’t start with a product; it starts with a person. Your first step in building your business must be identifying your customer, and then answering his or her need. This builds a real brand, not just a revenue stream. If you get this piece right, you will have droves of repeat buyers who will eagerly “overpay” for your products, thank you for it, and tell all of their friends about you. 4. Product. Choosing your first product will be the biggest hurdle you face. It will take research, patience, and determination. Most importantly, it will require listening to what your customer is saying. I’ll take you through the whole process, from ideation to prototyping and refinement, helping you clear this hurdle in no time flat. 5. Funding. Sure, you’ve got a great product, and you know to whom you’re selling—but how do you fund your inventory? Here’s how to bootstrap, borrow, and build your way to a self-sustaining revenue machine, without stressing about money. 6. Stacking the deck. How do you nearly guarantee that your first product is successful, right out of the gate? Once you’ve decided what business you’re in, we will work to ensure that you don’t get stuck holding a product no one wants; this is where you stack the deck so your launch day is set up to blast off. 7. Launch. Your first product is ready to launch. What do you do now? Do you just let it ride? No. Here’s where building relationships and a few strategic marketing tips will take your business from a single product to a world-class brand, as we cover what you need to do to reach the key growth point of twenty-five sales per day.

Investors were worried with the recent stock market ‘correction’. Some fearfully sold their stock, but have hesitated getting back in. Now, the ASX200 has rebounded more than 70% of the decline, and if you weren’t active in the markets, you have missed most of the rebound.

It is the public schools, however, which can be made, outside the homes, the greatest means of training decent self-respecting citizens. We have been so hotly engaged recently in discussing trade-schools and the higher education that the pitiable plight of the public-school system in the South has almost dropped from view. Of every five dollars spent for public education in the State of Georgia, the white schools get four dollars and the Negro one dollar; and even then the white public-school system, save in the cities, is bad and cries for reform. If this is true of the whites, what of the blacks? I am becoming more and more convinced, as I look upon the system of common-school training in the South, that the national government must soon step in and aid popular education in some way. To-day it has been only by the most strenuous efforts on the part of the thinking men of the South that the Negro’s share of the school fund has not been cut down to a pittance in some half-dozen States; and that movement not only is not dead, but in many communities is gaining strength. What in the name of reason does this nation expect of a people, poorly trained and hard pressed in severe economic competition, without political rights, and with ludicrously inadequate common-school facilities? What can it expect but crime and listlessness, offset here and there by the dogged struggles of the fortunate and more determined who are themselves buoyed by the hope that in due time the country will come to its senses?

Beneath the compulsion to over-give is the wound of undervaluing our own worth. When religion makes money the root of all evil, those of us who are spiritually inclined feel that it is greedy, selfish, or sinful to be prosperous. We may even feel like it is more spiritual or noble to shun material wealth completely. But as physical safety and stability are root chakra concerns (the first energy center at the base of your spine), when you don’t feel financially secure, you can’t cultivate the higher chakra gifts of creativity, joy, service, and self-actualization. Any “starving artist” or ascetic healer will tell you that worrying about their basic needs is far from conducive to their ability to work joyfully and effectively. Ironically, the world’s religious organizations are themselves profoundly wealthy. One only needs to look at their monuments to see that massive amounts of money are required to construct their institutions. The ordained leaders are either paid salaries or have their material needs completely met so that they can live lives of service. Their ability to be charitable also depends on their ability to amass funding. And yet, even while they require money to thrive, they often condemn their followers from desiring and acquiring it. Since Mother Earth as a Goddess represents living abundantly in Her physical paradise now, (rather than waiting to live in the spiritual paradise in the afterlife), condemning money is yet another way of minimizing and shaming all that is earthly and feminine. But Pachamama is here to remind you that it is rightful and holy for you to be wealthy, beloved, because the Divine itself is infinite creativity, expansion, and abundance. There is no shame in claiming your Divine inheritance, and there is no glory in denying yourself the Divine’s loving support in all ways—material and spiritual.

The vast majority of parliamentary campaigns were self-funded or else funded by powerful local interests. Lenox was happy to lay out his own money, as his father and brother had.

A litany of scandals came to public attention in the wake of the political fallout from Watergate, uncovering slush funds for domestic and foreign bribery. The SEC offered an amnesty for companies admitting to questionable or illegal payments; over 450 US companies admitted making such payments worth over $300m to government officials, politicians and political parties. Over 117 of the self-reporting entities were Fortune 500 companies.

Long-term funding became the first requirement of any new research. The researcher got his financing, and Dr. Fauci and the pharmaceutical company got proprietary rights on new discoveries. The self-interest of the researcher, the research institution, and the biotech company converged. Finance dictated the direction of research and—too often—warped its conclusions.

P3 - ten minutes of that movie, or indeed of any movie whose message is similarly dystopian about a post-aging world (Blade Runner), you will see that they set it up by insinuating, with exactly no justification and also no attempt at discussion (which is how they get away with not justifying it), that the defeat of aging will self-evidently bring about some new problem that we will be unable to solve without doing more harm than good. The most common such problem, of course, is overpopulation - and I refer you to literally about 1000 interviews and hundreds of talks I have given on stage and camera over the past 20 years, of which several dozen are online, for why such a concern is misplaced. The reason there are 1000, of course, is that most people WANT to believe that aging is a blessing in disguise - they find it expedient to put aging out of their minds and get on with their miserably short lives, however irrational must be the rationalizations by which they achieve that. Aubrey has been asked on numerous occasions whether humans should use future tech to extend their lifespans. Aubrey opines, "I believe that humans should (and will) use (and, as a prerequisite, develop) future technologies to extend their healthspan, i.e. their healthy lifespan. But before fearing that I have lost my mind, let me stress that that is no more nor less than I have always believed. The reason people call me an “immortalist” and such like is only that I recognize, and am not scared to say, two other things: one, that extended lifespan is a totally certain side-effect of extended healthspan, and two, that the desire (and the legitimacy of the desire) to further extend healthspan will not suddenly cease once we achieve such-and-such a number of years." On what people can do to advance longevity research, my answer to this question has radically changed in the past year. For the previous 20 years, my answer would have been “make a lot of money and give it to the best research”, as it was indisputable that the most important research could go at least 2 or 3x times faster if not funding-limited. But in the past year, with the influx of at least a few $B, much of it non-profit (and much of it coming from tech types who did exactly the above), the calculus has changed: the rate-limiter now is personnel. It’s more or less the case now that money is no longer the main rate-limiter, talent is: we desperately need more young scientists to see longevity as the best career choice. As for how much current cryopreservation technology will advance in the next 10-20 years, and whether it enough for future reanimation? No question about the timeframe for a given amount of progress in any pioneering tech can be answered other than probabilistically. Or, to put it more simply, I don’t know - but I think there's a very good chance that within five years we will have cryo technology that inflicts only very little damage on biological tissue, such that yes, other advances in rejuvenation medicine that will repair the damage that caused the cryonaut to be pronounced dead in the first place will not be overwhelmed by cryopreservation damage, hence reanimation will indeed be possible. As of now, the people who have been cryopreserved(frozen) the best (i.e. w/ vitrification, starting very shortly immediately after cardiac arrest) may, just possibly, be capable of revival by rewarming and repair of damage - but only just possibly. Thus, the priority needs to be to improve the quality of cryopreservation - in terms of the reliability of getting people the best preservation that is technologically possible, which means all manner of things like getting hospitals more comfortable with cryonics practice and getting people to wear alarms that will alert people if they undergo cardiac arrest when alone, but even more importantly in terms of the tech itself, to reduce (greatly) the damage that is done to cells and tissues by the cryopreservation process.

Overcoming challenges is like upgrading your personal software; install resilience, delete self-doubt, and reboot your life with a stronger version of yourself.

The act of funding your own dream is the purest form of belief in its potential, a belief that inspires others to join your journey

In creation, the first believer is the creator; as in any innovation or entrepreneurial endeavor, self-funding isn't just an investment; it's a declaration of faith in one's vision