Selling Textbooks Quotes

He sells his loyalties to the highest bidder. Shouldn’t even a mercenary have morals? That’s the textbook definition of a whore!

The DSM-IV-TR is a 943-page textbook published by the American Psychiatric Association that sells for $99...There are currently 374 mental disorders. I bought the book...and leafed through it...I closed the manual. "I wonder if I've got any of the 374 mental disorders," I thought. I opened the manual again. And instantly diagnosed myself with twelve different ones.

exasperate the reader as much as he does the sinners he meets on his journey through America selling textbooks. You

Organizing the books was a fun afternoon. We decided to put the thick hardback books, mostly intro. to philosophy textbooks and Norton literature anthologies, on the top shelves where they looked good but stayed out of reach since there's no reason for opening them ever again. Then we went by genre: mysteries, cozies, modernists, mountains, sci-fi, beloved childhood volumes, books we bought abroad, books required in school we couldn't sell back, books bought for us we'll read soon, books bought for us we have no intention of reading, books we want to read but are too long for a commitment with our current schedules...We're not really done with this organization, and I doubt we ever will be, but that's one great part about it.

The first requirement of a slave society is secure borders. We do not like to think of the United States as a police state, a nation like East Germany that people had to escape from, but the slaveholding states were just that. Indeed, after the Fugitive Slave Act of 1850, which made it easy for whites to kidnap and sell free blacks into slavery, thousands of free African Americans realized they could not be safe even in Northern states and fled to Canada, Mexico, and Haiti.

While you can't hold on to everything forever, you're a fool if you sell back your college books at semester's end: have you learned nothing of this life?

Around 1900 a sales executive discovered a “scientific” principle of sales management. It received a lot of publicity and even found its way into textbooks. The principle was this: There is one best way to sell a product. Find the best way. Then never deviate from it.

This is textbook Bad Idea. We're driving with a stranger, no one knows where we are, and we have no way of getting in touch with anyone. This is exactly how people become statistics." "Exactly?" I asked, thinking of all the bizarre twists and turns that had led us to this place. Ben ceded the point with a sideways shrug. "Maybe not exactly. But still..." He let it go, and the cab eventually stopped at the edge of a remote, forested area. Sage got out and paid. "Everybody out!" Ben looked at me, one eyebrow raised. He was leaving the choice to me. I gave his knee a quick squeeze before I opened the door and we piled out of the car. Sage waited for the cab to drive away, then ducked onto a forest path, clearly assuming we'd follow. The path through the thick foliage was stunning in the moonlight, and I automatically released my camera from its bag. "I wish you wouldn't," Sage said without turning around. "You know I'm not one for visitors." "I'll refrain from selling the pictures to Travel and Leisure, then," I said, already snapping away. "Besides, I need something to take my mind off my feet." My shoes were still on the beach, where I'd kicked them off to dance. "Hey, I offered to carry you," Sage offered. "No, thank you." I suppose I should have been able to move swiftly and silently without my shoes, but I only managed to stab myself on something with every other footfall, giving me a sideways, hopping gait. Every few minutes Sage would hold out his arms, offering to carry me again. I grimaced and denied him each time. After what felt like about ten miles, even the photos weren't distracting enough. "How much farther?" I asked. "We're here." There was nothing in front of us but more trees. "Wow," Ben said, and I followed his eyes upward to see that several of the tree trunks were actually stilts supporting a beautifully hidden wood-and-glass cabin, set high among the branches. I was immediately charmed. "You live in a tree house," I said. I aimed my camera the façade, answering Sage's objection before he even said it. "For me, not for Architectural Digest." "Thank you," Sage said.

As Frances had learned to do in times of uncertainty, she created a project over which she had total control and began writing a book “Dedicated to the memory of Irving Thalberg as a tribute to his vision and genius.” How to Write and Sell Film Stories was written for “serious students of film technique.” She filled the straightforward textbook with anecdotes from her films and others’ to convey the lessons on the development of plot, motivation, and characters she had learned with Thalberg. She had come to believe that because of increased censorship and the limited number of adaptable plays and novels, “eighty percent of the motion pictures produced will be soon be stories written exclusively for the screen” and the time was right for a book on original screenplays. The audience for the book was immediate; universities ordered copies before it was published and it quickly went into several printings. The book led to her taking on an advice column on screen writing for Cinema Progress, a serious educational film magazine published by the American Institute of Cinematography based at the University of Southern California. She opened her house to roundtable discussions with students and sponsored a scenario contest with the winners serving as studio “apprentices.

My editor insists that I clarify that there isn’t actually a $25 bill hidden in this book, which is sort of ridiculous to have to explain, because there’s no such thing as a $25 bill. If you bought this book thinking you were going to find a $25 bill inside then I think you really just paid for a worthwhile lesson, and that lesson is, don’t sell your cow for magic beans. There was another book that explained this same concept many years ago, but I think my cribbed example is much more exciting. It’s like the Fifty Shades of Grey version of “Jack and the Beanstalk.” But with fewer anal beads, or beanstalks. 2. “Concoctulary” is a word that I just made up for words that you have to invent because they didn’t yet exist. It’s a portmanteau of “concocted” and “vocabulary.” I was going to call it an “imaginary” (as a portmanteau of “imagined” and “dictionary”) but turns out that the word “imaginary” was already concoctularied, which is actually fine because “concoctulary” sounds sort of unintentionally dirty and is also great fun to say. Try it for yourself. Con-COC-chew-lary. It sings. 3. My mental illness is not your mental illness. Even if we have the exact same diagnosis we will likely experience it in profoundly different ways. This book is my unique perspective on my personal path so far. It is not a textbook. If it were it would probably cost a lot more money and have significantly less profanity or stories about strangers sending you unexpected vaginas in the mail. As it is with all stories, fast cars, wild bears, mental illness, and even life, only one truth remains: your mileage may vary.

Article 10: Whether symbolic logic is superior to Aristotelian logic for philosophizing? Objection 1 : It seems that it is, for it is a modern development, and would not have become popular if it were not superior. In fact, 99% of all formal logic textbooks in print today use symbolic rather than Aristotelian logic. Objection 2: It is as superior in efficiency to Aristotelian logic as Arabic numerals to Roman numerals, or a computer to an abacus. Objection 3: Aristotelian logic presupposes metaphysical and epistemological realism, which are no longer universally accepted. Symbolic logic is ideologically neutral. It is like mathematics not only in efficiency but also in that it carries less “philosophical baggage.” On the contrary , the authority of common sense is still on the side of Aristotelian rather than symbolic logic. But common sense is the origin, basis, and foundation of all further refinements of reason, including symbolic logic; and a branch should not contradict its trunk, an upper story should not contradict its foundation. All philosophical systems, including symbolic logic, since they are refinements of, begin with, and depend on the validity of common sense, even while they greatly refine and expand this foundation, should not contradict it, as symbolic logic does. (See below.) I answer that at least two essential principles of symbolic logic contradict common sense: (1) the counter-intuitive “paradox of material implication,” according to which a false proposition materially implies any proposition, false as well as true, including contradictories (see Socratic Logic , pp. 266-369); and (2) the assumption that a particular proposition (like “some elves are evil”) claims more, not less, than a universal proposition (like “all elves are evil'’), since it is assumed to have “existential import” while a universal proposition is assumed to lack it, since symbolic logic assumes the metaphysical position (or “metaphysical baggage”) of Nominalism. See Socratic Logic , pp. 179-81, 262-63 and The Two Logics by Henry Veatch. Furthermore, no one ever actually argues in symbolic logic except professional philosophers. Its use coincides with the sudden decline of interest in philosophy among students. If you believe that is a coincidence, I have a nice timeshare in Florida that I would like to sell to you. Reply to Objection 1: Popularity is no index of truth. If it were, truth would change, and contradict itself, as popularity changed — including the truth of that statement. And thus it is self-contradictory. Reply to Objection 2: It is not more efficient in dealing with ordinary language. We never hear people actually argue any of the great philosophical questions in symbolic logic, but we hear a syllogism every few sentences. Reply to Objection 3: Symbolic logic is not philosophically neutral but presupposes Nominalism, as shown by the references in the “/ answer that ” above.

The Four Global Options Now that you grasp the BIG picture, which includes your life values, your career values, your T-Bar, and current market conditions, it’s time to consider the four global options. I call these global options because, in reality, these are the only four job or career options you have. Option #1: Same job–same industry. Choosing Option #1 means you enjoy both and, most likely, need only conduct a job transition campaign to seek out a new company or organization. For example, a fifth grade teacher who is teaching in a public school may seek the same job (teacher) in the same industry (public school system); this teacher only needs to look at a new school in the same school district or to apply for a teacher’s position in a new school district. Option #2: New job–same industry. Option #2 means you enjoy the industry but need to identify a new job within that industry. Using the fifth grade teacher as an example again, she might seek a new job as an assistant principal or librarian. Or maybe she wants to earn more money than she would make as a teacher, so she becomes a sales professional and sells textbooks to educational institutions. The job transition campaign will take place within education, but she will identify and pursue a new, more inspiring, and more rewarding job within that industry. Option #3: Same job–new industry. If you select Option #3, it means you enjoy your job or vocation, but you need to identify a new industry or environment to perform that job in. The fifth grade teacher might get a job teaching for a private school (new industry or venue) or a private learning center, or she might even start her own tutoring business. In this case, the job transition campaign will focus on teaching but in a new, more appealing industry or venue. Option #4: New job–new industry. This option means you are ready for a wholesale change. Oftentimes this option is the option of choice if there’s a career or job you’ve always dreamt about. Or possibly you have a nice severance package or the financial means to return to school and prepare for an entirely new career. Possibly the fifth grade teacher always had a passion for antiques. In this case, she might pursue a job as a manager or even an owner of an antique store. Perhaps she’ll make the decision to stay home and be a full-time mom. The job transition campaign will focus on an entirely new job or activity in an entirely new industry or venue.

In 1974 Freedman and Kaplan’s Comprehensive Textbook of Psychiatry stated that “incest is extremely rare, and does not occur in more than 1 out of 1.1 million people.”16 As we have seen in chapter 2 this authoritative textbook then went on to extol the possible benefits of incest: “Such incestuous activity diminishes the subject’s chance of psychosis and allows for a better adjustment to the external world. . . . The vast majority of them were none the worse for the experience.” How misguided those statements were became obvious when the ascendant feminist movement, combined with awareness of trauma in returning combat veterans, emboldened tens of thousands of survivors of childhood sexual abuse, domestic abuse, and rape to come forward. Consciousness-raising groups and survivor groups were formed, and numerous popular books, including The Courage to Heal (1988), a best-selling self-help book for survivors of incest, and Judith Herman’s book Trauma and Recovery (1992), discussed the stages of treatment and recovery in great detail.

In late 2005, Salesforce was the first to launch a Long Tail software marketplace on its platform. Third-party developers could write a targeted niche application (focused on performance reviews or recruiting, for example) and it would run on Salesforce’s servers, integrating with Salesforce’s other software. The hope was that hundreds or even thousands of small developers would meet all the specialized needs of Sales-force’s customers, allowing Salesforce to concentrate on the more common needs. In other words, the tail would reinforce the head. By early 2006, there were more than two hundred applications selling on the marketplace, and Benioff confirms that the shape of the sales curves is just as predicted. “Even I was stunned,” he says. “It’s a perfect Long Tail. Textbook!

Given the obvious “will to power” (as Friedrich Nietzsche called it) of the human race, the enormous energy put into its expression, the early emergence of hierarchies among children, and the childlike devastation of grown men who tumble from the top, I’m puzzled by the taboo with which our society surrounds this issue. Most psychology textbooks do not even mention power and dominance, except in relation to abusive relationships. Everyone seems in denial. In one study on the power motive, corporate managers were asked about their relationship with power. They did acknowledge the existence of a lust for power, but never applied it to themselves. They rather enjoyed responsibility, prestige, and authority. The power grabbers were other men. Political candidates are equally reluctant. They sell themselves as public servants, only in it to fix the economy or improve education. Have you ever heard a candidate admit he wants power? Obviously, the word “servant” is doublespeak: does anyone believe that it’s only for our sake that they join the mudslinging of modern democracy? Do the candidates themselves believe this? What an unusual sacrifice that would be. It’s refreshing to work with chimpanzees: they are the honest politicians we all long for. When political philosopher Thomas Hobbes postulated an insuppressible power drive, he was right on target for both humans and apes. Observing how blatantly chimpanzees jockey for position, one will look in vain for ulterior motives and expedient promises. I was not prepared for this when, as a young student, I began to follow the dramas among the Arnhem chimpanzees from an observation window overlooking their island. In those days, students were supposed to be antiestablishment, and my shoulder-long hair proved it. We considered power evil and ambition ridiculous. Yet my observations of the apes forced me to open my mind to seeing power relations not as something bad but as something ingrained. Perhaps inequality was not to be dismissed as simply the product of capitalism. It seemed to go deeper than that. Nowadays, this may seem banal, but in the 1970s human behavior was seen as totally flexible: not natural but cultural. If we really wanted to, people believed, we could rid ourselves of archaic tendencies like sexual jealousy, gender roles, material ownership, and, yes, the desire to dominate. Unaware of this revolutionary call, my chimpanzees demonstrated the same archaic tendencies, but without a trace of cognitive dissonance. They were jealous, sexist, and possessive, plain and simple. I didn’t know then that I’d be working with them for the rest of my life or that I would never again have the luxury of sitting on a wooden stool and watching them for thousands of hours. It was the most revelatory time of my life. I became so engrossed that I began trying to imagine what made my apes decide on this or that action. I started dreaming of them at night and, most significant, I started seeing the people around me in a different light.

My ability to stop the panic cycle through rational means, the Attacking Anxiety tapes, aroused a curiosity within me: Where did the fight-or-flight mechanism come from? Through studying biology on the Internet and in textbooks at the Vernon Parish library, I learned that the fight-or-flight response came from the days when we lived in a predator-prey environment, which instilled within us a safety mechanism that would take over in order to enhance our survival. Being exposed to biology then led me to evolutionary biology, all areas of study completely new to me. Through the study of science I realized that the quest for truth that had always propelled me was never able to be completely satisfied because in theology when you got to the bottom of a question, the answer rested on an opinion. In the realm of science, by contrast, an answer was based in fact, which I found to be extremely satisfying. Pentecostalism, it seemed to me, was a world of debating and selling opinions. Perhaps what was causing my profound doubts was my discomfort with both sales and opinions. I loved that with science you could put your hands upon the hard rock of evidence in order to answer a question. After so many years of experimenting with different denominations and dissatisfaction with ministers who had not satisfied my search for the truth, my embrace of evidence and rationality was a profound relief for me. Some questions, I realized, had knowable answers and when those questions were answered you needn’t agonize over those answers any longer.

Sell your art, crafts, or any handcrafted item on etsy.com Develop a travel concierge service to help people when they miss their flights Offer online tutoring services in your field of expertise Host a networking event (charge a low ticket price and get sponsors to provide food) Create and sell a visitors’ guide to your town or city, or build a web resource for tourists, supported by advertisers Create an online (or offline) course in some quirky subject you happen to know a lot about Publish a blog with a new lesson on a specific topic every day Start a podcast and sell sponsorship Visit yard sales or thrift shops and buy items to resell Offer a simple freelance service—anything from fact-checking to tech support or something else entirely Become a home, office, or life organizer Manage P.R. or social media accounts for small businesses Buy and sell used textbooks to college students Sell your musings on business, art, or culture as a freelance writer Start a membership website, where people pay a monthly or annual fee to access useful information about a specific topic Write and publish a book (if I can do it, you can too!)

How can slavery be described? Perhaps not at all by those who have not experienced it. The 1932 edition of a best-selling textbook by two northern liberal historians saw slavery as perhaps the Negro’s “necessary transition to civilization.” Economists or cliometridans (statistical historians) have tried to assess slavery by estimating how much money was spent on slaves for food and medical care. But can this describe the reality of slavery as it was to a human being who lived inside it? Are the conditions of slavery as important as the existence of slavery?

Discussing Armageddon as if it were as real as the earth itself, the Time story was, on one level, an effort to capitalize on public fear and sell magazines. On a deeper level, though, the article exemplifies the journalistic conviction that anything “controversial” is worth covering and that both sides of an issue must always be given equal space—even if one side belongs in an abnormal psychology textbook. If enough money is involved, and enough people believe that two plus two equals five, the media will report the story with a straight face, always adding a qualifying paragraph noting that “mathematicians, however, say that two plus two still equals four.” With a perverted objectivity that gives credence to nonsense, mainstream news outlets have done more to undermine logic and reason than raptureready.com could ever do.

As if this weren’t bad enough, Zinn then refers to “two northern liberal historians” who he says authored the “1932 edition of a best-selling textbook.” That unnamed book by unnamed authors allegedly excuses slavery “as perhaps the Negro’s ‘necessary transition to civilization.’ ”57 Who are the straw men who are supposed to have made this appalling observation? We have no way of knowing, so we can’t check Zinn’s accusations. Zinn switches back and forth from presenting untraceable isolated incidents, to discounting rigorous statistics,