Site View Quotes

We drove 22 miles into the country around Farmington. There were meadows and apple orchards. White fences trailed through the rolling fields. Soon the sign started appearing. THE MOST PHOTOGRAPHED BARN IN AMERICA. We counted five signs before we reached the site. There were 40 cars and a tour bus in the makeshift lot. We walked along a cowpath to the slightly elevated spot set aside for viewing and photographing. All the people had cameras; some had tripods, telephoto lenses, filter kits. A man in a booth sold postcards and slides -- pictures of the barn taken from the elevated spot. We stood near a grove of trees and watched the photographers. Murray maintained a prolonged silence, occasionally scrawling some notes in a little book. "No one sees the barn," he said finally. A long silence followed. "Once you've seen the signs about the barn, it becomes impossible to see the barn." He fell silent once more. People with cameras left the elevated site, replaced by others. We're not here to capture an image, we're here to maintain one. Every photograph reinforces the aura. Can you feel it, Jack? An accumulation of nameless energies." There was an extended silence. The man in the booth sold postcards and slides. "Being here is a kind of spiritual surrender. We see only what the others see. The thousands who were here in the past, those who will come in the future. We've agreed to be part of a collective perception. It literally colors our vision. A religious experience in a way, like all tourism." Another silence ensued. "They are taking pictures of taking pictures," he said.

what a community erects on its historical landscape not only sums up its view of the past but also influences its possible futures.

It is the job of the creator to explode. It is the task of the academic to walk around the bomb site, gathering up the shrapnel, to figure out what kind of an explosion it was, who was killed, how much damage it was meant to do and how close it came to actually achieving that.

A fundamental approach to life transformation is using social media for therapy; it forces you to have an opinion, provides intellectual stimulation, increases awareness, boosts self-confidence, and offers the possibility of hope.

I can resolve your perplexity,’ said Fianosther. ‘Your booth occupies the site of the old gibbet, and has absorbed unlucky essences. But I thought to notice you examining the manner in which the timbers of my booth are joined. You will obtain a better view from within, but first I must shorten the chain of the captive erb which roams the premises during the night.’ ‘No need,’ said Cugel. ‘My interest was cursory.

The best part about being a nerd within a community of nerds is the insularity – it’s cozy, familial, come as you are. In a discussion board on the Web site Slashdot.org about Rushmore, a film with a nerdy teen protagonist, one anonymous participant pinpointed the value of taking part in detail-oriented zealotry: Geeks tend to be focused on very narrow fields of endeavor. The modern geek has been generally dismissed by society because their passions are viewed as trivial by those people who ‘see the big picture.’ Geeks understand that the big picture is pixilated and their high level of contribution in small areas grows the picture. They don’t need to see what everyone else is doing to make their part better. Being a nerd, which is to say going to far and caring too much about a subject, is the best way to make friends I know. For me, the spark that turns an acquaintance into a friend has usually been kindled by some shared enthusiasm like detective novels or Ulysses S. Grant.

The only hope for social networking sites from a business point of view is for a magic formula to appear in which some method of violating privacy and dignity becomes acceptable.

Our ability to leave our physical bodies and travel to other places has been demonstrated in controlled laboratory experiments by researchers with good academic credentials. These include Charles Tart at the University of California in Davis, and Russell Targ and Harold Puthoff at the Stanford Reesearch Institute. Russell Targ's research of "remote viewing" involves two people. The "viewer" stays in a carefully controlled laboratory environment while a "beacon" person is located somewhere outside that vicinity. A computer then selects a location that is unknown to the viewer. The beacon person is secretly notified where he or she is to go, based on the computer's random selection of a site. After the beacon person gets to the site, the viewer is asked to describe what the beacon person is seeing. The distance between the beacon person and the viewer appears to have no significant effect on the viewer's ability to accurately describe the site; the distance between them can be a few blocks or many thousand miles. In several successful attempts, a Soviet psychic not only accurately described the location of Targ's associate Keith Harary who acted as a beacon, he also described what Harary would see at the next computer-selected site--even before he got there or knew what he would see!

fat cells much more than passive storage sites for excess calories. Fat cells take in or release calories only when instructed to do so by external signals—and the master control is insulin. Too much insulin causes weight gain, whereas too little causes weight loss. So if we think about obesity as a disorder involving fat cells, then a radically different view emerges: Overeating doesn’t make us fat. The process of becoming fat makes us overeat.

The Post is famous for its investigative journalism. It pours energy and investment and sweat and dollars into uncovering important stories. And then a bunch of websites summarize that [work] in about four minutes and readers can access that news for free. One question is, how do you make a living in that kind of environment? If you can't, it's difficult to put the right resources behind it. ... Even behind a paywall, websites can summarize your work and make it available for free. From a reader point of view, the reader has to ask, 'Why should I pay you for all that journalistic effort when I can get it for free from another site?'

Companies maintain lively web sites to put their view across but entrepreneur-owners have not stepped forward to do the same to help organize the mass of little owners and to provide a way for them to share views. Sure, there are bloggers writing about anything and everything, but there don’t seem to be shareholder-controlled sites to exchange thoughts and ideas about a company that participants own in common.

The work I do is not exactly respectable. But I want to explain how it works without any of the negatives associated with my infamous clients. I’ll show how I manipulated the media for a good cause. A friend of mine recently used some of my advice on trading up the chain for the benefit of the charity he runs. This friend needed to raise money to cover the costs of a community art project, and chose to do it through Kickstarter, the crowdsourced fund-raising platform. With just a few days’ work, he turned an obscure cause into a popular Internet meme and raised nearly ten thousand dollars to expand the charity internationally. Following my instructions, he made a YouTube video for the Kickstarter page showing off his charity’s work. Not a video of the charity’s best work, or even its most important work, but the work that exaggerated certain elements aimed at helping the video spread. (In this case, two or three examples in exotic locations that actually had the least amount of community benefit.) Next, he wrote a short article for a small local blog in Brooklyn and embedded the video. This site was chosen because its stories were often used or picked up by the New York section of the Huffington Post. As expected, the Huffington Post did bite, and ultimately featured the story as local news in both New York City and Los Angeles. Following my advice, he sent an e-mail from a fake address with these links to a reporter at CBS in Los Angeles, who then did a television piece on it—using mostly clips from my friend’s heavily edited video. In anticipation of all of this he’d been active on a channel of the social news site Reddit (where users vote on stories and topics they like) during the weeks leading up to his campaign launch in order to build up some connections on the site. When the CBS News piece came out and the video was up, he was ready to post it all on Reddit. It made the front page almost immediately. This score on Reddit (now bolstered by other press as well) put the story on the radar of what I call the major “cool stuff” blogs—sites like BoingBoing, Laughing Squid, FFFFOUND!, and others—since they get post ideas from Reddit. From this final burst of coverage, money began pouring in, as did volunteers, recognition, and new ideas. With no advertising budget, no publicist, and no experience, his little video did nearly a half million views, and funded his project for the next two years. It went from nothing to something. This may have all been for charity, but it still raises a critical question: What exactly happened? How was it so easy for him to manipulate the media, even for a good cause? He turned one exaggerated amateur video into a news story that was written about independently by dozens of outlets in dozens of markets and did millions of media impressions. It even registered nationally. He had created and then manipulated this attention entirely by himself.

It was magic to be above [the clouds], to see their uppermost contours, the way they caught the light and held it, their vast shadows moving upon the face of the earth. I wished I could open the window and know what the world sounded like at that altitude. I thought about the solitude of that world, how it must be inhabited by the voice of the wind, only. ... I thought about what my crows saw as they flew above canyons and treetops, the birds-eye view of life. They would recognize specific trees, perches, and nesting sites from a completely different perspective than I could. Their maps differed from mine; they knew the topography, the contours of the landscape, on a much grander scale.

Because social media sites give us information that tends to confirm our view of the world—what Pariser calls “an endless you-loop”—people live in increasingly narrow content silos and correspondingly smaller walled gardens of thought.

For example: never underestimate the formative power of the family supper table. This vanishing liturgy is a powerful site of formation. Most of the time it will be hard to keep the cathedral in view, especially when dinner is the primary occasion for sibling bickering. Yet even then, members of your little tribe are learning to love their neighbor. And your children are learning something about the faithful promises of a covenant-keeping Lord in the simple routine of that daily promise of dinner together. Then

Hyperpartisan stories on Fox News or outbursts on Breitbart gained viewership thanks to retransmission by Russian bots. Russian support helped fringe right-wing sites such as Next News Network gain notoriety and influence. Its videos were viewed about 56 million times in October 2016.

...a bad diet will eventually kill our dreams. It's essential that we constantly evaluate the nutritional value of what we are feeding ourselves. It may come down to how many hours of television we're viewing, the quality of the programs we're watching, what music we're listening to, the material we're reading, the conversations we're having, the movies we're seeing, the Web sites we're visiting, the video games we're playing, or the people with whom we're associating. As harmless as these may sometimes seem, excessive consumption of things that induce negative thinking, bad habits, and wrong behavior will thwart our potential. A good litmus test is to ask yourself if you're giving more airtime to the media, educators, politicians, economists, pop stars, friends, or tradition than you are to God's Word. To see our dreams actualized, God's Word and His will must take precedence over everything else.

The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.

The importance given to the Amarnath pilgrimage by the sangh parivar suggests, according to journalist and scholar Raksha Kumar, an effort to turn the site into a kind of Indian Jerusalem, ‘mixing religious and national sentiment to turn the disputed territory into sacred ground that can never be surrendered’.44

Cities are not ordained; they are wholly existential. To say that a city grew “because” it was located at a good site for trading is, in view of what we can see in the real world, absurd. Few resources in this world are more common than good sites for trading but most of the settlements that form at these good sites do not become cities.

For all the tantalizing and provocative character of the Viking results, I know a hundred places on Mars which are far more interesting than our landing sites. The ideal tool is a roving vehicle carrying on advanced experiments, particularly in imaging, chemistry and biology. Prototypes of such rovers are under development by NASA. They know on their own how to go over rocks, how not to fall down ravines, how to get out of tight spots. It is within our capability to land a rover on Mars that could scan its surroundings, see the most interesting place in its field of view and, by the same time tomorrow, be there. Every day a new place, a complex, winding traverse over the varied topography of this appealing planet.

In October 2015 Emily Temple-Wood, one of the site’s long-standing editors, told the Atlantic magazine that she had identified almost 4400 female scientists who met Wikipedia’s inclusion standards but did not have a page. For years the physicist Donna Strickland was not deemed notable enough for an entry. She finally got her place in Wikipedia on the day she won the Nobel Prize. Surely that cannot be what it takes to be remembered? No man is held to such a standard.

This is the place that years ago, had caught the eye of Dasani's Brooklyn principal, Miss Holmes. She had been standing in the theme park below, squinting up, saying, " What is that?". Now Dasani stands at the thop of that hill, gazing down at the park. SHe sees a tangle of roller coasters and other rides, a view that leaves her awestruck. It is hard to know which site holds more power- a theme park in the eyes of of a poor child, or a palatial school in the eyes of a Brooklyn principal.

At its best, SF cinema is an allegorical site that invites the audience to safely examine and reflect on long-standing social issues in an unfamiliar setting, providing the possibility of viewing them in a new light. At its worst, the process of allegorical displacement invites audiences to affirm racist ideas, confirm racial fears, and reinforce dubious generalizations about race and the place of African Americans in U.S. society without employing overt racial language or explicit imagery.

Yet another strategy for encoding in Renaissance works involved environmental “special effects.” Messages were ingeniously inserted so that they could be viewed only when one was in situ, in the very spot where the artist intended for the viewer to receive his true intent. Often this would be determined by how light coming from an actual window at the site would stream into the painting, thus literally and figuratively illuminating the piece. Leonardo did this with the light in his Last Supper fresco,

On a construction site sabotage could be potentially deadly. Alarm jumped through her. “Is anyone hurt?” “No, thankfully. But… I need to be there.” “Then go. I’ve got my communicator and everyone knows I’m yours now anyway.” She liked saying that she was his. He liked it as well if the smoldering look he gave her was any indication. As the elevator made a soft ding, she leaned up and kissed him, not caring about the public affection. He didn’t seem to mind either as he deepened the kiss for a little longer than was probably publicly acceptable. When the doors opened, there were two males inside who didn’t appear to be getting off— until Con growled at them. Without pause, they politely stepped off and let her get on. Even though there was enough room for about twenty warriors, apparently Con was feeling extra protective today. She bit back a smile and blew him a kiss goodbye in full view of the two males. To her surprise his ears tinged red. It was the last thing she saw before the doors closed. A short laugh escaped as she pressed the correct floor.

You're caught." She said. "No better off than I am, but you don't deserve to watch me fail. You showed up uninvited and you took everything from us. You stole our sisters, our parents, our kids. You took the sky, the view, you took day and night. A look across the street. A glance out a window. You've taken a view, every view, and with that, perspective. Who do you think you are, coming here, taking, then siting silent, watching me go mad? I hope you're hurt. I hope you're stuck in here. I hope you get taken from you what you've taken from us. How can I be a mother in this world, your world? How am I supposed to feel, ever, in a world where my kids are allowed to look. They don't know me. My kids. They know a weathered, paranoid woman who cringes at every suggestion they make. They know a woman who says no so many more times than she says yes. A thousand times no. A hundred thousand times no. They know a woman who tells them what they're doing is wrong, every day, all night. I was different before you. My kids will never know that person. I'll never know that person again.

It starts with what customers first see when they visit our Web site. In the United States, we offer free shipping both ways to make the transaction as easy as possible and risk-free for our customers. A lot of customers will order five different pairs of shoes, try them on with five different outfits in the comfort of their living rooms, and then send back the ones that don’t fit or they simply don’t like—free of charge. The additional shipping costs are expensive for us, but we really view those costs as a marketing expense. We also offer a 365-day return policy for people who have trouble committing or making up their minds. At most Web sites, the contact information is usually buried at least five links deep and even when you find it, it’s a form or e-mail address that you can only contact once. We take the exact opposite approach. We put our phone number (1-800-927-7671) at the top of every single page of our Web site, because we actually want to talk to our customers. And we staff our call center 24/7. I personally think it’s kind of funny when I attend marketing or branding conferences and

Both place and time were changed, and I dwelt nearer to those parts of the universe and to those eras in history which had most attracted me. Where I lived was as far off as many a region viewed nightly by astronomers. We are wont to imagine rare and delectable places in some remote and more celestial corner of the system, far from noise and disturbance. I discovered that my house actually had its site in such a withdrawn, but forever new and unprofaned, part of the universe…I was really there, or at an equal remoteness from the life which I had left behind, dwindled and twinkling…

In the course of my new work I had occasion to go roaming about the whole construction site and time to sit on the ceiling of the eighth floor of our building, in other words, as if on the roof. And from there we prisoners had a panoramic view of Moscow. ... But no matter how much of a greenhorn I was in champing at the bit to be out "in freedom," this city did not arouse in me envy or the wish to soar down onto its streets. All the evil holding us prisoner had been woven here. This arrogant city had never before provided such a justification as it did now after the war for the saying: "Moscow turns its back on tears!

Goddesses rather than male deities were the central focus in European religion from about 6500 BC to 3500 BC. Archaeologist, Marija Gimbutas[xxii], was one of the first scholars to recognise the significance of the fact that twenty times more female than male figurines have been excavated from European archaeological sites. The many engravings, reliefs and sculptures frequently de-emphasised facial features, while exaggerating gender characteristics such as breasts, buttocks, hips, and vulva. These female figurines had traditionally been seen by archaeologists as some sort of sexual fetishes, a projection of the current degraded view of feminine.

Not satisfied with controlling information pipelines, the tech oligarchs have been moving to shape content as well. Controllers like those at Facebook and Twitter seek to “curate” content on their sites, or even eliminate views they find objectionable, which tend to be conservative views, according to former employees.35 Algorithms intended to screen out “hate groups” often spread a wider net, notes one observer, since the programmers have trouble distinguishing between “hate groups” and those who might simply express views that conflict with the dominant culture of Silicon Valley.36 That managers of social media platforms aim to control content is not merely the perception of conservatives. Over 70 percent of Americans believe that social media platforms “censor political views,” according to a recent Pew study.37 With their quasi-monopoly status, Facebook and Google don’t have to worry about competing with anyone, as the tech entrepreneur Peter Thiel observes, so they can indulge their own prejudices to a greater extent than the businesses that might be concerned about alienating customers.38 With their tightening control over media content, the tech elite are now situated to exert a cultural predominance that is unprecedented in the modern era.39 It recalls the cultural influence of the Catholic Church in the Middle Ages, but with more advanced technology.

took fresh eyes to view the fourteen-acre Bedloe’s Island as promising for anything but oysters. Isaac Bedlow, a Dutchman, had acquired the island in 1667. It changed hands again before being bought for government use as a pesthouse and quarantine station in 1750. In 1814, federal authorities built the star-shaped Fort Wood there, housing three hundred men and seventy guns. For many years, it was the site of all federal executions. The last one had taken place on July 13, 1860, when an infamous pirate, Albert Hicks, was hanged for murdering a captain and two boys on an oyster sloop. Boats crammed against the shore to get a glimpse. Anyone older than twenty in New York would have associated the island with such gory events.

Robust social movements offer an opposing view. We argue that all the aspects of our lives—where and how we live and work, eat, entertain ourselves, get around, and get by are sites of injustice and potential resistance. At our best, social movements create vibrant social networks in which we not only do work in a group, but also have friendships, make art, have sex, mentor and parent kids, feed ourselves and each other, build radical land and housing experiments, and inspire each other about how we can cultivate liberation in all aspects of our lives. Activism and mutual aid shouldn’t feel like volunteering or like a hobby—it should feel like living in alignment with our hopes for the world and with our passions. It should enliven us.

Dr. Louis Jolyon “Jolly” West was born in New York City on October 6, 1924. He died of cancer on January 2, 1999. Dr. West served in the U.S. Army during World War II and received his M.D. from the University of Minnesota in 1948, prior to Air Force LSD and MKULTRA contracts carried out there. He did his psychiatry residency from 1949 to 1952 at Cornell (an MKULTRA Institution and site of the MKULTRA cutout The Human Ecology Foundation). From 1948 to 1956 he was Chief, Psychiatry Service, 3700th USAF Hospital, Lackland Air Force Base, San Antonio, Texas Psychiatrist-in-Chief, University of Oklahoma Consultant in Psychiatry, Oklahoma City Veterans Administration Hospital Consultant in Psychiatry. [...] Dr. West was co-editor of a book entitled Hallucinations, Behavior, Experience, and Theory[285]. One of the contributors to this book, Theodore Sarbin, Ph.D., is a member of the Scientific and Professional Advisory Board of the False Memory Syndrome Foundation (FMSF). Other members of the FMSF Board include Dr. Martin Orne, Dr. Margaret Singer, Dr. Richard Ofshe, Dr. Paul McHugh, Dr. David Dinges, Dr. Harold Lief, Emily Carota Orne, and Dr. Michael Persinger. The connections of these individuals to the mind control network are analyzed in this and the next two chapters. Dr. Sarbin[272] (see Ross, 1997) believes that multiple personality disorder is almost always a therapist-created artifact and does not exist as a naturally-occurring disorder, a view adhered to by Dr. McHugh[188], [189], Dr. Ofshe[213] and other members of the FMSF Board[191], [243]. Dr. Ofshe is a colleague and co-author of Dr. Singer[214], who is in turn a colleague and co author of Dr. West[329]. Denial of the reality of multiple personality by these doctors in the mind control network, who are also on the FMSF Scientific and Professional Advisory Board, could be disinformation. The disinformation could be amplified by attacks on specialists in multiple personality as CIA conspiracy lunatics[3], [79], [191], [213]. The FMSF is the only organization in the world that has attacked the reality of multiple personality in an organized, systematic fashion. FMSF Professional and Advisory Board Members publish most of the articles and letters to editors of psychiatry journals hostile to multiple personality disorder.

This book is fiction and all the characters are my own, but it was inspired by the story of the Dozier School for Boys in Marianna, Florida. I first heard of the place in the summer of 2014 and discovered Ben Montgomery’s exhaustive reporting in the Tampa Bay Times. Check out the newspaper’s archive for a firsthand look. Mr. Montgomery’s articles led me to Dr. Erin Kimmerle and her archaeology students at the University of South Florida. Their forensic studies of the grave sites were invaluable and are collected in their Report on the Investigation into the Deaths and Burials at the Former Arthur G. Dozier School for Boys in Marianna, Florida. It is available at the university’s website. When Elwood reads the school pamphlet in the infirmary, I quote from their report on the school’s day-to-day functions. Officialwhitehouseboys.org is the website of Dozier survivors, and you can go there for the stories of former students in their own words. I quote White House Boy Jack Townsley in chapter four, when Spencer is describing his attitude toward discipline. Roger Dean Kiser’s memoir, The White House Boys: An American Tragedy, and Robin Gaby Fisher’s The Boys of the Dark: A Story of Betrayal and Redemption in the Deep South (written with Michael O’McCarthy and Robert W. Straley) are excellent accounts. Nathaniel Penn’s GQ article “Buried Alive: Stories From Inside Solitary Confinement” contains an interview with an inmate named Danny Johnson in which he says, “The worst thing that’s ever happened to me in solitary confinement happens to me every day. It’s when I wake up.” Mr. Johnson spent twenty-seven years in solitary confinement; I have recast that quote in chapter sixteen. Former prison warden Tom Murton wrote about the Arkansas prison system in his book with Joe Hyams called Accomplices to the Crime: The Arkansas Prison Scandal. It provides a ground’s-eye view of prison corruption and was the basis of the movie Brubaker, which you should see if you haven’t. Julianne Hare’s Historic Frenchtown: Heart and Heritage in Tallahassee is a wonderful history of that African-American community over the years. I quote the Reverend Martin Luther King Jr. a bunch; it was energizing to hear his voice in my head. Elwood cites his “Speech Before the Youth March for Integrated Schools” (1959); the 1962 LP Martin Luther King at Zion Hill, specifically the “Fun Town” section; his “Letter from Birmingham Jail”; and his 1962 speech at Cornell College. The “Negroes are Americans” James Baldwin quote is from “Many Thousands Gone” in Notes of a Native Son. I was trying to see what was on TV on July 3, 1975. The New York Times archive has the TV listings for that night, and I found a good nugget.

In April 2004, Google had one of its countless minicrises, over an anti-Semitic website called Jew Watch. When someone typed “Jew” into Google’s search box, the first result was often a link to that hate site. Critics urged Google to exclude it in its search results. Brin publicly grappled with the dilemma. His view on what Google should do—maintain the sanctity of search—was rational, but a tremor in his voice betrayed how much he was troubled that his search engine was sending people to a cesspool of bigotry. “My reaction was to be really upset about it,” he admitted at the time. “It was certainly not something I want to see.” Then he launched into an analysis of why Google’s algorithms yielded that result, mainly because the signals triggered by the keyword “Jew” reflected the frequent use of that abbreviation as a pejorative. The algorithms had spoken, and Brin’s ideals, no matter how heartfelt, could not justify intervention. “I feel like I shouldn’t impose my beliefs on the world,” he said. “It’s a bad technology practice.

Yet the homogeneity of contemporary humanity is most apparent when it comes to our view of the natural world and of the human body. If you fell sick a thousand years ago, it mattered a great deal where you lived. In Europe, the resident priest would probably tell you that you had made God angry and that in order to regain your health you should donate something to the church, make a pilgrimage to a sacred site, and pray fervently for God’s forgiveness. Alternatively, the village witch might explain that a demon had possessed you and that she could cast it out using song, dance, and the blood of a black cockerel. In the Middle East, doctors brought up on classical traditions might explain that your four bodily humors were out of balance and that you should harmonize them with a proper diet and foul-smelling potions. In India, Ayurvedic experts would offer their own theories concerning the balance between the three bodily elements known as doshas and recommend a treatment of herbs, massages, and yoga postures. Chinese physicians, Siberian shamans, African witch doctors, Amerindian medicine men—every empire, kingdom, and tribe had its own traditions and experts, each espousing different views about the human body and the nature of sickness, and each offering their own cornucopia of rituals, concoctions, and cures. Some of them worked surprisingly well, whereas others were little short of a death sentence. The only thing that united European, Chinese, African, and American medical practices was that everywhere at least a third of all children died before reaching adulthood, and average life expectancy was far below fifty.14 Today, if you happen to be sick, it makes much less difference where you live. In Toronto, Tokyo, Tehran, or Tel Aviv, you will be taken to similar-looking hospitals, where you will meet doctors in white coats who learned the same scientific theories in the same medical colleges. They will follow identical protocols and use identical tests to reach very similar diagnoses. They will then dispense the same medicines produced by the same international drug companies. There are still some minor cultural differences, but Canadian, Japanese, Iranian, and Israeli physicians hold much the same views about the human body and human diseases. After the Islamic State captured Raqqa and Mosul, it did not tear down the local hospitals. Rather, it launched an appeal to Muslim doctors and nurses throughout the world to volunteer their services there.15 Presumably even Islamist doctors and nurses believe that the body is made of cells, that diseases are caused by pathogens, and that antibiotics kill bacteria.

house with a great view. You’ll see that at the party tonight. Wish Char would be here for that, too, but we’ll all be together soon.” At least, Kate thought, Jack Lockwood, alias former father, would not be here tonight, so she could enjoy herself. Not only was she curious to see Grant Mason, but she also couldn’t wait to examine the Adena burial site she’d found on an old map in the university archives when she was back in the States at Christmas. The so-called Mason Mound was about twenty yards behind Grant’s house, and she was much more eager to see it than him. * * * The caterers Grant had hired from the upscale Lake Azure area had taken over the kitchen, and he didn’t want to disturb the setup for the buffet or the bar at the far end of the living room. So he sat in his favorite chair looking out over the back forest view through his massive picture window. The guests for the party he was throwing for his best friend, Gabe, and his fiancée, Tess, would be here soon—eighteen people, a nice number for mixing and chatting. He’d laid in champagne for toasts to the happy couple. Gabe and Grant had been best friends since elementary school, when a teacher had seated them in alphabetical order by first names. Grant had been the first to marry. Lacey had been his high-school sweetheart, head of the cheerleaders, prom queen to his king. How unoriginal—and what a disaster.

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The Denisovan’s Tale is short, as befits a set of people about whom we know so little. They are named after the Denisova Cave in the Altai mountains of Siberia, and the cave itself is named after Denis, an eighteenth-century resident hermit. Less than a decade ago, few people would have heard of it, let alone known how to pronounce it.* Now it is centre stage in debates surrounding recent human evolution. In 2009 Johannes Krause and Qiaomei Fu attempted to extract DNA from one half of the tip of a 40,000-year-old finger bone, excavated from deep under the cave floor. An archaeologist at the site is reported to have described it as the ‘most unspectacular fossil I’ve ever seen’. What did turn out to be spectacular, however, was both the degree of DNA preservation, and the subsequent overturning of established views. First to be sequenced was the mitochondrial DNA. This was found to be distinct from both Moderns and Neanderthals. It lies on a much deeper branch of the gene tree. A year or so later it was joined by more mitochondrial DNA extracted from two molar teeth in almost the same layer of the Denisova excavations. The teeth were visibly larger than those of Neanderthals, more like molars in Homo erectus or the earlier hominids† that we will greet further along in our pilgrimage. Now that the fingertip has been pulverised for DNA extraction, the two teeth constitute all the tangible evidence we have of the Denisovans. Although what we have described so far is titillating, it is thin evidence for a new human subspecies.

MEANWHILE, a group of scientists in Chicago, spurred on by Szilard, organized an informal committee on the social and political implications of the bomb. In early June 1945, several members of the committee produced a twelve-page document that came to be known as the Franck Report, after its chairman, the Nobelist James Franck. It concluded that a surprise atomic attack on Japan was inadvisable from any point of view: “It may be very difficult to persuade the world that a nation which was capable of secretly preparing and suddenly releasing a weapon as indiscriminate as the [German] rocket bomb and a million times more destructive, is to be trusted in its proclaimed desire of having such weapons abolished by international agreement.” The signatories recommended a demonstration of the new weapon before representatives of the United Nations, perhaps in a desert site or on a barren island. Franck was dispatched with the Report to Washington, D.C., where he was informed, falsely, that Stimson was out of town. Truman never saw the Franck Report; it was seized by the Army and classified. By contrast to the people in Chicago, the scientists in Los Alamos, working feverishly to test the plutonium implosion bomb model as soon as possible, had little time to think about how or whether their “gadget” should be used on Japan. But they also felt that they could rely on Oppenheimer. As the Met Lab biophysicist Eugene Rabinowitch, one of the seven signatories of the Franck Report, observed, the Los Alamos scientists shared a widespread “feeling that we can trust Oppenheimer to do the right thing.

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Rather, the issue is whether it is right to have a mosque and Islamic center in virtually the exact spot where so many Americans were killed in the name of Islamic holy war. I don’t think it is right, any more than I would support the idea of a neo-Nazi recruiting center at Auschwitz. My sympathies in this case are not with religiously deprived Muslims, but rather with Debra Burlingame, a spokesperson for a 9/11 victims group. “Barack Obama has abandoned America at the place where America’s heart was broken nine years ago,” she said.5 Some supporters of the mosque, such as New York mayor Michael Bloomberg, clearly missed the distinction being made here between the right to worship and how and where that right is exercised. Fareed Zakaria, writer and CNN host, recognizes the distinction; even so, he argues in favor of the mosque on the grounds that the folks building it are traditional Muslims who have condemned terrorism.6 Still, it’s not clear why these moderate Muslims disregarded the sentiments of the 9/11 victims’ families and decided on a site so close to Ground Zero. Undoubtedly radical Muslims around the world will view the mosque as a kind of triumphal monument. There is historical precedent for this. Muslims have a long tradition of building monuments to commemorate triumphs over adversaries, as when they built the Dome of the Rock on the site of Solomon’s Temple, or when Mehmet the Conqueror rode his horse into the Byzantine church Hagia Sophia and declared that it would be turned into a mosque. Many Americans may not know this history, but the radical Muslims do, and Obama does as well. The radical Muslims would like the Ground Zero mosque built so it can stand as an enduring symbol of resistance to American power, and President Obama evidently agrees with them.

Kung Fu's process of individualization similarly takes part in this backlash as the representation of the social ills experienced by racial minorities is routinely disciplined and rechanneled to make the show palatable for mass consumption. Under this rubric, it is assumed that changing the hearts of individuals will automatically lead to changing society. To a post-1960s liberal audience who obviously felt sympathy toward the plight of racial minorities but who nevertheless were wary of certain measures taken by these groups toward self-determination and weary from extended conflict, this simple adage proved seductive. Indeed, for a great many Americans, post-Civil Rights race relations has transformed the United States into an unruly site with different groups vying for cultural, economic, and political resources. In this way, Kung Fu's Wild West setting—the uneven hand of justice, the social free-for-all, the generally inhospitable natural landscape—seemed to reflect the audience's view of their contemporary social environment. It also mirrored the overall impotence that Americans felt toward ameliorating the situation. Given such a scenario, individualizing racial oppression and other social inequities may have seemed like a final alternative. While this process of individualization is key in deciphering the show's political stance, the types of identifications the series forged between character and audience more substantively reveal its ideological commitments. Although Kung Fu's psychospiritualized vision was available to all of its audience members, one could argue that it was primarily framed as a commentary toward racial minorities and women who sought social change through means other than or in addition to inner transformation. It achieved this through a formulaic pattern of identifications.

On her second screen, there were the number of messages sent by other staffers that day, 1,192, and the number of those messages that she’d read, 239, and the number to which she’d responded, 88. There was the number of recent invitations to Circle company events, 41, and the number she’d responded to, 28. There was the number of overall visitors to the Circle’s sites that day, 3.2 billion, and the number of pageviews, 88.7 billion. There was the number of friends in Mae’s OuterCircle, 762, and outstanding requests by those wanting to be her friend, 27. There were the number of zingers she was following, 10,343, and the number following her, 18,198. There was the number of unread zings, 887. There was the number of zingers suggested to her, 12,862. There was the number of songs in her digital library, 6,877, number of artists represented, 921, and based on her tastes, the number of artists recommended to her: 3,408. There was the number of images in her library, 33,002, and number of images recommended to her, 100,038. There was the temperature inside the building, 70, and the temperature outside, 71. There was the number of staffers on campus that day, 10,981, and number of visitors to campus that day, 248. Mae had news alerts set for 45 names and subjects, and each time any one of them was mentioned by any of the news feeds she favored, she received a notice. That day there were 187. She could see how many people had viewed her profile that day, 210, and how much time on average they spent: 1.3 minutes. If she wanted, of course, she could go deeper, and see precisely what each person had viewed. Her health stats added a few dozen more numbers, each of them giving her a sense of great calm and control. She knew her heart rate and knew it was right. She knew her step count, almost 8,200 that day, and knew that she could get to 10,000 with ease.

Mattis and Gary Cohn had several quiet conversations about The Big Problem: The president did not understand the importance of allies overseas, the value of diplomacy or the relationship between the military, the economy and intelligence partnerships with foreign governments. They met for lunch at the Pentagon to develop an action plan. One cause of the problem was the president’s fervent belief that annual trade deficits of about $500 billion harmed the American economy. He was on a crusade to impose tariffs and quotas despite Cohn’s best efforts to educate him about the benefits of free trade. How could they convince and, in their frank view, educate the president? Cohn and Mattis realized they were nowhere close to persuading him. The Groundhog Day–like meetings on trade continued and the acrimony only grew. “Let’s get him over here to the Tank,” Mattis proposed. The Tank is the Pentagon’s secure meeting room for the Joint Chiefs of Staff. It might focus him. “Great idea,” Cohn said. “Let’s get him out of the White House.” No press; no TVs; no Madeleine Westerhout, Trump’s personal secretary, who worked within shouting distance of the Oval Office. There wouldn’t even be any looking out the window, because there were no windows in the Tank. Getting Trump out of his natural environment could do the trick. The idea was straight from the corporate playbook—a retreat or off-site meeting. They would get Trump to the Tank with his key national security and economic team to discuss worldwide strategic relations. Mattis and Cohn agreed. Together they would fight Trump on this. Trade wars or disruptions in the global markets could savage and undermine the precarious stability in the world. The threat could spill over to the military and intelligence community. Mattis couldn’t understand why the U.S. would want to pick a fight with allies, whether it was NATO, or friends in the Middle East, or Japan—or particularly with South Korea.

The average man has the greatest fear of death and in reality, thinks of it most rarely. The important man concerns himself with it most emphatically and nevertheless fears it the least. The one lives blindly from day to day, sins heedlessly, in order suddenly to collapse before the inevitable. The other observes its coming most carefully and, to be sure, looks it in the eye with calm and composure. Such is exactly the case in the lives of nations. It is often terrible to see how little men want to learn from history, how with such imbecilic indifference they gloss over their experiences, how thoughtlessly they sin without considering that it is precisely through their sins that so and so many nations and states have perished, indeed vanished from the earth. And indeed, how little they concern themselves with the fact that even for the short time-span for which we possess an insight into history, states and nations have arisen which were sometimes almost gigantic in size but which two thousand years later vanished without a trace, that world powers once ruled cultural spheres of which only sagas give us any information, that giant cities have sunk into ruins, and that their rubble heap has hardly survived to show present-day mankind at least the site at which they were located. The cares, hardships and sufferings of these millions and millions of individual men, who as a living substance were at one time the bearers and victims of these events, are almost beyond all imagination. Unknown men. Unknown soldiers of history. And truly, how indifferent is the present. How unfounded its eternal optimism and how ruinous its willful ignorance, its incapacity to see and its unwillingness to learn. And if it depended on the broad masses, the game of the child playing with the fire with which he is unfamiliar would repeat itself uninterruptedly and also to an infinitely greater extent. Hence it is the task of men who feel themselves called as educators of a people to learn on their own from history and to apply their knowledge practically, without regard to the view, understanding, ignorance or even the refusal of the mass. The greatness of a man is all the more important, the greater his courage, in opposition to a generally prevailing but ruinous view, to lead by his better insight to general victory. His victory will appear all the greater, the more enormous the resistances which had to be overcome, and the more hopeless the struggle seemed at first.

All the substances that are the main drugs of abuse today originate in natural plant products and have been known to human beings for thousands of years. Opium, the basis of heroin, is an extract of the Asian poppy Papaver somniferum. Four thousand years ago, the Sumerians and Egyptians were already familiar with its usefulness in treating pain and diarrhea and also with its powers to affect a person’s psychological state. Cocaine is an extract of the leaves of Erythroxyolon coca, a small tree that thrives on the eastern slopes of the Andes in western South America. Amazon Indians chewed coca long before the Conquest, as an antidote to fatigue and to reduce the need to eat on long, arduous mountain journeys. Coca was also venerated in spiritual practices: Native people called it the Divine Plant of the Incas. In what was probably the first ideological “War on Drugs” in the New World, the Spanish invaders denounced coca’s effects as a “delusion from the devil.” The hemp plant, from which marijuana is derived, first grew on the Indian subcontinent and was christened Cannabis sativa by the Swedish scientist Carl Linnaeus in 1753. It was also known to ancient Persians, Arabs and Chinese, and its earliest recorded pharmaceutical use appears in a Chinese compendium of medicine written nearly three thousand years ago. Stimulants derived from plants were also used by the ancient Chinese, for example in the treatment of nasal and bronchial congestion. Alcohol, produced by fermentation that depends on microscopic fungi, is such an indelible part of human history and joy making that in many traditions it is honoured as a gift from the gods. Contrary to its present reputation, it has also been viewed as a giver of wisdom. The Greek historian Herodotus tells of a tribe in the Near East whose council of elders would never sustain a decision they made when sober unless they also confirmed it under the influence of strong wine. Or, if they came up with something while intoxicated, they would also have to agree with themselves after sobering up. None of these substances could affect us unless they worked on natural processes in the human brain and made use of the brain’s innate chemical apparatus. Drugs influence and alter how we act and feel because they resemble the brain’s own natural chemicals. This likeness allows them to occupy receptor sites on our cells and interact with the brain’s intrinsic messenger systems. But why is the human brain so receptive to drugs of abuse? Nature couldn’t have taken millions of years to develop the incredibly intricate system of brain circuits, neurotransmitters and receptors that become involved in addiction just so people could get “high” to escape their troubles or have a wild time on a Saturday night. These circuits and systems, writes a leading neuroscientist and addiction researcher, Professor Jaak Panksepp, must “serve some critical purpose other than promoting the vigorous intake of highly purified chemical compounds recently developed by humans.” Addiction may not be a natural state, but the brain regions it subverts are part of our central machinery of survival.

military leave from his post in the Low Countries, arrived as deputy governor of Virginia. With him were three ships, three smaller boats, 300 people, domestic animals, and supplies. He proceeded to give form and substance to the martial law which had been evoked by his predecessors and to the achievement of rather severe regimentation. He began by posting proclamations "for the publique view" at Jamestown. Later, he thoroughly inspected suitable settlement sites and surveyed conditions generally. He wrote, on May 25, that on arrival at Jamestown he found "...

So instead of viewing your story or content as a static and pristine object owned by your site, think of it as a social object that can be taken, retold, and shared by others.

The site on which the Cité stands has been occupied for 2 500 years and it commands a view of a countryside that has witnessed the most terrible Middle Age atrocities. Muslims massacred people who did not believe in Mohammed; Catholics slaughtered people who didn’t believe in Christ and then they fell upon even those who did. In nearby Béziers, Catholics murdered non-Catholics and, on a productive day, if everybody skipped lunch, they were able to kill up to 20 000 people. When they reported to the Pope’s emissary that they found they had, by mistake, killed Catholics he told them to carry on because God would sort them out at the other end.

There are several unexplained phenomenon which occur naturally around the shores of Lake Baikal. The lake itself covers over thirty one thousand square kilometers of area, but it seems that every sighting of the city of Kitezh happens in the same location. It is always seen from one of the more popular viewing sites for tourists on the southern bank and seen to appear across from that point on the northern shore. I think if we start at the point these people see it from and advance to where it seems to appear we should be able to find something out.

Most arts organizations have a development committee or a finance committee composed of interested and knowledgeable board members, but very few have a technology committee that can advise on new uses of technology and provide access to expertise or equipment. Technology is not a cure-all for the arts, or even for arts marketing. Without the right data and strategy—along with great arts programming—new technology can simply become an under-utilized (and expensive) toy. While the potential of new technology excites many people, including board members looking for answers to the income gap, all expenses must be viewed in context. If we are spending money on x, then we have to take it from y. Such trade-offs are never simple, especially when the choice is between technology and art. It bears repeating that no marketing technology can take the place of good art. Too many boards focus on a new Web site as the answer for a struggling organization, even as the art is being pruned back and made less interesting. New electronic technologies do not create new audiences, they only provide access to information.

As we mentioned earlier,” Yusuf began, “Mount Moriah is the hill in Jerusalem that is graced by the Muslim shrine known as the Dome of the Rock. This real estate is no doubt the most religiously revered in the world. It is valued by Muslims as one of their holiest sites, remembered by Jews and Christians alike as the site of the Holy Temple in ancient times, and looked to by some as the site at which another temple will one day be built. The eyes and hearts of the world are focused on Mount Moriah. “Because of this, that revered piece of land is an outward symbol both of our conflicts and our possibilities. One side may say it is their holy place, set apart for millennia. Others may believe it was bequeathed them by God. There seems to be little opportunity for peace in such views. Looked at in another way, however, this passionate belief provides the portal to peace. “Think about it. From within the box, passions, beliefs, and personal needs seem to divide us. When we get out of the box, however, we learn that this has been a lie. Our passions, beliefs, and needs do not divide but unite: it is by virtue of our own passions, beliefs, and needs that we can see and understand others’. If we have beliefs we cherish, then we know how important others’ beliefs must be to them. And if we have needs, then our own experience equips us to notice the needs of others. To scale Mount Moriah is to ascend a mountain of hope. At least it is if one climbs in a way that lifts his soul to an out-of-the-box summit—a place from where he sees not only buildings and homes but people as well.

Several days later Murray asked me about a tourist attraction known as the most photographed barn in America. We drove twenty-two miles into the country around Farmington. There were meadows and apple orchards. White fences trailed through the rolling fields. Soon the signs started appearing. THE MOST PHOTOGRAPHED BARN IN AMERICA. We counted five signs before we reached the site. There were forty cars and a tour bus in the makeshift lot. We walked along a cowpath to the slightly elevated spot set aside for viewing and photographing. All the people had cameras; some had tripods, telephoto lenses, filter kits. A man in a booth sold postcards and slides--pictures of the barn taken from the elevated spot. We stood near a grove of trees and watched the photographers. Murray maintained a prolonged silence, occasionally scrawling some notes in a little book. "No one sees the barn," he said finally. A long silence followed. "Once you've seen the signs about the barn, it becomes impossible to see the barn." He fell silent once more. People with cameras left the elevated site, replaced at once by others. "We're not here to capture an image, we're here to maintain one. Every photograph reinforces the aura. Can you feel it, Jack? An accumulation of nameless energies." There was an extended silence. The man in the booth sold postcards and slides. "Being here is a kind of spiritual surrender. We see only what the others see. The thousands who were here in the past, those who will come in the future. We've agreed to be part of a collective perception. This literally colors our vision. A religious experience in a way, like all tourism." Another silence ensued. "They are taking pictures of taking pictures," he said. 13 He did not speak for a while. We listened to the incessant clicking of shutter release buttons, the rustling crank of levers that advanced the film. "What was the barn like before it was photographed?" he said. "What did it look like, how was it different from other barns, how was it similar to other barns? We can't answer these questions because we've read the. signs, seen the people snapping the pictures. We can't get outside the aura. We're part of the aura. We're here, we're now." He seemed immensely pleased by this.

While some have suggested that crowdfunding sites like Kickstarter can replace government agencies to do much of this work, such a view is shortsighted. Crowdfunding allows individual creators to raise money from their contacts, which gives well-known and often well-resourced individuals a significant advantage. In contrast, a government agency must concern itself with the larger public good,

The idea of a personal journey around a site and the interpretation of it is something that Gordon Cullen focuses upon when he describes the concept of ‘serial vision’ in his book Concise Townscape. This concept suggests that the area under study is drawn as a map, and a series of points are then identified on it, each one indicating a different view of the site. These views are then sketched out as small thumbnails, which offer personal impressions of the site’s space. Serial vision is a useful technique to apply to any site (or building), in order to explain how it operates spatially and to identify its significance. The visuals can be created either as a series of sketches or as photographs of the journey, as long as they are assembled and read in sequence.

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Using the Experimental Web Browser Your Kindle includes an experimental web browser that enables you to surf the web and view most Amazon web pages. Web Browser supports JavaScript, SSL, and cookies, but does not support media plug-ins. You must have a Wi-Fi connection to access most websites. To launch Web Browser, from the Home screen tap the Menu button and select Experimental Browser. The first time you access this page, you will find a list of default bookmarks for commonly used sites. You can access these bookmarks later, by selecting Bookmarks from the Web Browser menu. To enter a URL, tap the search field at the top of the screen. Use the onscreen keyboard to enter the web address. A .com key is added to the keyboard when you are entering URLs. The address field will retain the last URL you entered. The following tips will help you get the most out of the Kindle Web Browser: To zoom in on a web page or image, place two fingers close together on the center of the screen and move them apart. To zoom out, place two fingers a little apart on the screen and pinch them together. Tap links to open a web page. Drag your finger left/right and up/down to navigate a web page. Tap the Back button in the upper left corner to return to the previous page you were viewing. Scroll down a web page by dragging your finger up the screen. To enter information in a field on a web page, select the field and the onscreen keyboard will display. To return to previously viewed web pages, tap the Menu button and select History.

The faithful living out of the tropos of the incarnate Christ is the challenge that faces us in all these areas, and what it entails (so Bonhoeffer and Przywara alike insist) is the patient embrace of finitude, the refusal of defensive anxiety about the Church’s privilege or influence, the recognition and valuing of the unspectacular, in life and art, as the site where we may expect the paradoxical radiance of the infinite to become visible. Christian ethics is not about dramatic and solitary choices for individual good or evil but the steady building of a culture of durable mutuality and compassion. Christian aesthetics is not about genius-driven or near-magical transmutations of this world into some imagined semblance of divine glory and abundance, but the gift of unlocking in the most ordinary setting or object the ‘grace of sense’ that allows it to be seen with (to use the word again) durable, attentive love. And Christian metaphysics? Przywara’s work clearly understands the role of Christology in developing a schematic and consistent view of analogy, depending on the recognition that whatever comes into intellectual focus in our human understanding is always already implicated in relations that make its life more than a single and containable phenomenon but something opening out on to an unlimited horizon of connection... ...authentic theology shows itself, in self-forgetting and self-dispossessing practice. The theology that we write and discuss has no substance independently of this formal content, this knowledge of how to ‘enact Christ’ in the world. And it is because of this that Przywara resists a reading of St John of the Cross’s spiritual teaching which simply identifies the ‘night of spirit’ with the negation of the creaturely. Put like this, it can suggest yet another form of the competitive ontological model which we struggle to escape from – more world, less God, and vice versa. But St John properly read – giving priority to the poems rather than the commentaries on them – characterizes the night as participation in the act of Christ the Word. The darkness of our prayer is not the result of a straightforward gap between what we can know as creatures and the unknowable depths of God, the infinite dissimilarity between finite and infinite; it is our assimilation into the infinite’s self-unveiling in the dark places of the finite world, in the wordless helplessness of the cross. And because it is in this way an entry deeper and deeper into the centre of God’s activity, it is a journey into the ‘excess’ of divine light, the overflowing of God’s absolute abundance, which is itself nothing else than agape directed towards the life and joy of the other – in the divine life and in the relation of divine to non-divine life.

In one notable incident, the feminism and pop culture blog Jezebel publicly called out a dozen teenagers who tweeted racist remarks after Barack Obama’s reelection. The site went beyond posting the tweets by researching the students, writing short bios for each, and contacting their schools. While the students’ conduct was abhorrent, they were minors, and the manner in which Jezebel went about publicizing their own behavior offered the impression that the act was more about allowing Jezebel to grandstand as a moral authority and to rack up page views based on the resulting controversy. Jezebel could as easily have contacted the students’ schools—the kind of institution of authority that might be able to positively influence the children’s behavior, or, perhaps, enact some punishment in concert with the children’s families—and written a story about the experience while also keeping the students anonymous. Instead, the site ensured that, for many of these students, they would spend years trying to scrub the Internet of their bad behavior, while likely nursing a (perhaps understandable) grievance toward Jezebel, rather than reforming their own racist attitudes. It’s easy to forgo self-examination when you, too, feel like a victim.

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You open your door one evening to find a uniformed police officer standing outside. Nothing’s wrong, don’t worry. This is just a courtesy call. There’s been a burglary in the area and they’re just letting you know so your home isn’t next. Lock your doors and windows. Keep valuables out of view. Think about installing an alarm. You chat for a few minutes. You might mention the door at the back that doesn’t lock. Or that fact that you live here alone. Or that the couple who owns this construction site is living here while the work goes on—or, well, one of them is, because her husband is going back to San Francisco for a few weeks next week. Maybe you don’t reveal any information, but while you speak he’s still gathering it. The integrity of the front-door lock. The layout of the ground floor. Whether or not he likes the look of you. If he’d like to do to you what he’s already done to the others. That’s how he was choosing them, we felt sure. Donning a Garda uniform and doing door-to-door calls in the aftermath of a real burglary. But was he really a guard? Neither Tom nor Johnnie could remember seeing a Garda car, and we thought it would be relatively easy to convince a member of the public that you were wearing a Garda uniform when in actual fact you were wearing an approximation of one. He could’ve also easily gotten hold of a real uniform—if he was prepared to murder innocent people, he was probably willing to steal items of clothing too. Moreover this behavior would have been an incredible risk for a serving member to take, when one phone call to the local station would’ve been all it took to bring his little rogue scouting missions crashing down.

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Now, supposing we should abolish all other taxes direct and indirect, substituting for them a tax upon land values, what would be the effect? In the first place it would be to kill speculative values. It would be to remove from the newer parts of the country the bulk of the taxation and put it on the richer parts. It would be to exempt the pioneer from taxation and make the larger cities pay more of it. It would be to relieve energy and enterprise, capital and labour, from all those burdens that now bear upon them. What a start that would give to production! In the second place we could, from the value of the land, not merely pay all the present expenses of the government, but we could do infinitely more. In the city of San Francisco James Lick left a few blocks of ground to be used for public purposes there, and the rent amounts to so much, that out of it will be built the largest telescope in the world, large public baths and other public buildings, and various costly works. If, instead of these few blocks, the whole value of the land upon which the city is built had accrued to San Francisco what could she not do?  So in this little town, where land values are very low as compared with such cities as Chicago and San Francisco, you could do many things for mutual benefit and public improvement did you appropriate to public purposes the land values that now go to individuals. You could have a great free library; you could have an art gallery; you could get yourselves a public park, a magnificent public park, too. You have here one of the finest natural sites for a beautiful town I know of, and I have travelled much. You might make on this site a city that it would be a pleasure to live in. You will not as you go now—oh, no! Why, the very fact that you have a magnificent view here will cause somebody to hold on all the more tightly to the land that commands this view and charge higher prices for it. The State of New York wants to buy a strip of land so as to enable the people to see Niagara, but what a price she must pay for it! Look at all the great cities; in Philadelphia, for instance, in order to build their great city hall they had to block up the only two wide streets they had in the city. Everywhere you go you may see how private property in land prevents public as well as private improvement.  But I have not time to enter into further details.

We are sleep-deprived because the systems view us as machines, but bodies are not machines. Our bodies are a site of liberation.

Brave applies a two-pronged strategy to this problem. It has created a new browser designed to work seamlessly with its tokens. The browser blocks all ads by default and, with sophisticated analytics, collates and anonymizes data from users that indicate how much time they spend looking at certain content. That way it can come up with a useful record of the amount of time we all spend at Internet sites without identifying us. As a user of the Brave browser, you are offered the potential to earn BATs for selectively turning off the ad blocker to view ads; tokens are delivered to an integrated wallet that you uniquely control. You can in turn use those tokens to reward publishers of content that you appreciate—in effect, tipping them with donations. Meanwhile, to place ads with publishers of content on the system, advertisers must first acquire BATs and then pay those tokens to publishers, with the price for those ads dictated by the attention metrics associated with the latter’s content.

You call Warby Parker, and we want somebody to answer within six seconds. So many e-commerce sites were trying to hide their 1-800 number, and they viewed customer service as a cost center that should be minimized,” explains Blumenthal. “We’ve always viewed it as profit center, as an investment in our brand. Our customers are our biggest driver of traffic and sales because of referrals. We make somebody happy, and it benefits the company.

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Having selected a site, Wollaston and his party built their house nearly in the centre of the summit of the hill, on a gentle westerly slope. It commanded towards the north and east an unbroken view of the bay and all the entrances to it; while on the opposite or landward side, some four or five miles away, rose the heavily-wooded Blue Hills. Across the bay to the north lay Shawmut, beyond the intervening peninsulas of Squantum and Mattapan. Wessagusset was to the south, across the marshes and creeks, and hidden from view by forest and uplands.

Effective off-sites provide executives an opportunity to regularly step away from the daily, weekly, even monthly issues that occupy their attention, so they can review the business in a more holistic, long-term manner. Topics for reflection and discussion at a productive Quarterly Off-Site Review might include the following: Comprehensive Strategy Review: Executives should reassess their strategic direction, not every day as so many do, but three or four times a year. Industries change and new competitive threats emerge that call for different approaches. Reviewing strategies annually or semiannually is usually not often enough to stay current. Team Review: Executives should regularly assess themselves and their behaviors as a team, identifying trends or tendencies that may not be serving the organization. This often requires a change of scenery so that executives can interact with one another on a more personal level and remind themselves of their collective commitments to the team. Personnel Review: Three or four times a year, executives should talk, across departments, about the key employees within the organization. Every member of an executive team should know whom their peers view as their stars, as well as their poor performers. This allows executives to provide perspectives that might actually alter those perceptions based on different experiences and points of view. More important, it allows them to jointly manage and retain top performers, and work with poor performers similarly. Competitive and Industry Review: Information about competitors and industry trends bleeds into an organization little by little over time. It is useful for executives to step back and look at what is happening around them in a more comprehensive way so they can spot trends that individual nuggets of information might not make clear. Even the best executives can lose sight of the forest for the trees when inundated with daily responsibilities.

Parabon became embroiled in controversy when the media reported that the sleuths who identified the Golden State Killer used data from GEDmatch, a free genealogy site to which I'd once uploaded my data at Moore's suggestion. They didn't inform users before doing so. Moore told MIT Technology Review that she viewed the Golden State Killer case as a "green light" to proceed with research in GEDmatch. Amid all the publicity, she reportedly reasoned, anyone who objected could delete their data. I deleted mine (though my genetic data is in the hands of law enforcement anyway through a research study.) In 2019, GEDmatch changed its policy, protecting users' genomic data from being used to solve crimes unless the user opts in.

Here at TimClad York Timber, we work to provide you with your dream timber building, whether that be a summerhouse, garden shed, timber workshop and so much more. There are multiple show-sites throughout Yorkshire and they can be found in: York, Snaith, Goole, Leeds and Chesterfield. Each site has a vast range of garden buildings, so your dream garden building might be able to be viewed on your door step.

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Anytime you access the internet, by phone or computer, there are companies using special programs to capture your information. They monitor the websites you visit, the information you have posted, advertisements you have viewed, and store the information on massive mainframes, collecting data on your browsing history. This information collection includes buying habits, places you’ve purchased coffee, and restaurants you have visited. Years ago, one large Social Media site hired four hundred people to sit at computers and look at the pictures people were posting.

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I appreciated the text you sent me. I didn't even know that site existed. Riveting reading." "Wasn't it, though? You really can get a sense about people when you hear from those closest to them." "I couldn't agree more. In my experience, you can get a better sense by viewing them in their natural habitat." He glanced around the kitchen and dining room in my habitat. Game on. I lowered my tone. "For a real education, you should have showed up early, Deputy Douche." He gave a bark of laughter, drawing the attention of the whole room. "Javy, please. No need to be so formal." "Javy," I cooed. "Best be careful." I put my hand to cover my lips away from the others, all secret-agent like. "When becoming too comfortable with your prey, you can get a false sense of security and become devoured in seconds, never to be seen again.

The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural tonalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.12

We are in a decade, perhaps an age, when all sorts and conditions of men are rising up to protest (declare against) all sorts and conditions in our human situation. Everywhere, the "have-nots" are challenging the "haves"; the morally awake are prodding the indifferently asleep; the impatient are threatening the patient; both the Left and the Right are attacking the Center; the new thinks, that it despises the old. In a well-worn sense, "whatever is" is wrong. The current traitor is the middle class, and treason is gradually being defined as the liberal view. The choice offered seems to be be either a soma-soaked brotherly "happening" with Whirl as benevolent king or the orderly, albeit vicious, tyranny of Orwell's 1984. Within our own borders the arenas are brimming and booming: inner city ghettos, rural slums, local draft boards, P.T.A. committees, factories exuding smog, churches gathering affluence, campuses and coffee houses, Selma and Cicero, the Mississippi Delta and the cities of Detroit and Newark, nuclear test sites and pornographic paperbacks. Under attack are segregation, the war in Vietnam, control of the universities, inequalities in selective service, Christian hypocrisies, second-class citizenship, white collar culture, poverty, river pollution, and the BOMB.

As I’ve said throughout this book, networked products tend to start from humble beginnings—rather than big splashy launches—and YouTube was no different. Jawed’s first video is a good example. Steve described the earliest days of content and how it grew: In the earliest days, there was very little content to organize. Getting to the first 1,000 videos was the hardest part of YouTube’s life, and we were just focused on that. Organizing the videos was an afterthought—we just had a list of recent videos that had been uploaded, and you could just browse through those. We had the idea that everyone who uploaded a video would share it with, say, 10 people, and then 5 of them would actually view it, and then at least one would upload another video. After we built some key features—video embedding and real-time transcoding—it started to work.75 In other words, the early days was just about solving the Cold Start Problem, not designing the fancy recommendations algorithms that YouTube is now known for. And even once there were more videos, the attempt at discoverability focused on relatively basic curation—just showing popular videos in different categories and countries. Steve described this to me: Once we got a lot more videos, we had to redesign YouTube to make it easier to discover the best videos. At first, we had a page on YouTube to see just the top 100 videos overall, sorted by day, week, or month. Eventually it was broken out by country. The homepage was the only place where YouTube as a company would have control of things, since we would choose the 10 videos. These were often documentaries, or semi-professionally produced content so that people—particularly advertisers—who came to the YouTube front page would think we had great content. Eventually it made sense to create a categorization system for videos, but in the early years everything was grouped in with each other. Even while the numbers of videos was rapidly growing, so too were all the other forms of content on the site. YouTube wasn’t just the videos, it was also the comments left by viewers: Early in we saw that there were 100x more viewers than creators. Every social product at that time had comments, so we added them to YouTube, which was a way for the viewers to participate, too. It seems naive now, but we were just thinking about raw growth at that time—the raw number of videos, the raw number of comments—so we didn’t think much about the quality. We weren’t thinking about fake news or anything like that. The thought was, just get as many comments as possible out there, and the more controversial the better! Keep in mind that the vast majority of videos had zero comments, so getting feedback for our creators usually made the experience better for them. Of course now we know that once you get to a certain level of engagement, you need a different solution over time.

It’s not just about making good edits. The game also has a clearly defined enemy to defeat: vandals who make unhelpful edits to the site. “Edit wars” are said to break out between competing contributors with different points of view, and players have developed collaboration techniques and combat tools to deal with these high-level challenges. As an edit war escalates, more and more editors are called to join the conversation and work toward a solution.

Fit within the environment rather than on top of it.” New development can be designed to nestle into rather than intrude on its natural setting. Scenic views both into and out from the property can be protected if this criterion is one that site designers are

This is the reason that Montaigne argues for a separation between public and private spheres - the subjective nature of happiness demands it. We each need space to try to achieve happiness privately, without interference from the public. Montaigne would be horrified, for example, at the proliferation of social media, where we take what we should, in his view, be private and make it public. Not only is it obscene, it doesn't serve us. We obscure our own happiness from ourselves by trying to project it and articulate it and prove it to others. These sites, he would say, flatten and falsify happiness when they ask us to affirm each other's life choices through likes.

them. A conference paper by Marijke De Veirman, a faculty member in Political and Social Sciences at the University of Gent, and her colleagues reported on an experimental study examining the impact of highly luxury-focused Instagram sites on self-esteem. They found that the negative effects of viewing consumerist and luxury-driven Instagram posts had a more pronounced negative effect on self-esteem in more materialistic individuals.

from an economic point of view was that manuscripts, from the outset, had not been planned or designed as commercial propositions. Copied for centuries by monks in their cloisters, often from materials manufactured on site—inks, pigments, the hides of animals—they were artifacts blissfully produced without consideration of profit and loss. Their migration from scriptoria to bookshops introduced the profit ledger and the need to find a supply of customers beyond the walls of the monastery library. A reclusive scholarly activity had become a business like any other, with a manuscript, no matter how exalted its contents, a commodity to be produced and exchanged on the market.

It’s tempting to turn Clarke into a caricature or intellectual straw man: an easy grab in an attempt to show the ridiculous sexism inherent in Victorian ideology. Nevertheless, his theories became pervasive in American thought and defined expectations about access to wilderness for generations. Multiple outdoor organizations prohibited female membership, for example, including the influential hiking group the White Mountain Club. The club’s founder, John M. Gould, was a bank clerk and amateur Civil War historian. In his How to Camp Out, first published in 1877, Gould advised young men to view their expeditions as regimental exercises: hikes were best considered “marches”; male camping pals were instructed to form “companies” with clear duties and timetables. Most marches, he warned, would be too difficult for ladies, particularly if routes included loose rocks or tangles of low-growing trees. And because women ought not stray far from home, sites where they might camp must be chosen accordingly. Any overnight locations should be such that stoves could be delivered to make women more comfortable, along with discarded doors that women could stand upon while dressing. Sleeping outside was out of the question during any kind of precipitation; instead, schoolhouses or sawmills should be located as shelter.

Most urban cherries had been wiped out in Japan during the war, leaving the cities bereft of colour and character. The revival began on a small scale as early as 1948, just three years after Japan’s surrender, when 1,250 trees were planted in the war-burnt fields of Tokyo’s spacious Ueno Park, one of the capital’s first public parks. This had been a popular cherry-viewing, or hanami, site since the early seventeenth century, so it was natural that the government wanted to re-establish this tradition.

This is (I suppose) a story. It draws a great deal on history; but as history is the lies the present tells in order to make sense of the past I have improved it where necessary. I have altered the places where facts, data, info, seem dull or inaccurate. I have quietly corrected errors in the calendar, adjusted flaws in world geography, now and then budged the border of a country, or changed the constitution of a nation. A wee postmodern Haussman, I have elegantly replanned some of the world's greatest cities, moving buildings to better sites, redesigning architecture, opening fresh views and fine urban prospects, redirecting the traffic. I've put statues in more splendid locations, usefully reorganised art galleries, cleaned, transferred or rehung famous paintings, staged entire new plays and operas. I have revised or edited some of our great books, and republished them. I have altered monuments, defaced icons, changed the street signs, occupied the railway station. In all this I have behaved just as history does itself, when it plots the world's advancing story in the great Book of Destiny above.

me a site visit in Seattle. Barry remembers the visit. “The committee were Hans Strupp, from Vanderbilt, who was one of the premier researchers from the psychoanalytic point of view, and Maria Kovacs, a child behavior therapist at University of Pittsburgh, very prominent.” These visitations can be quite intimidating, especially with scholars of that caliber. And for me, this was a big one. I was so nervous that I dropped a pot of coffee in my office. It went everywhere, a terrible mess. Did they want me to make another pot? I asked sheepishly. No, they did not! It was “Let’s get on with business here.” They discussed whether

There’s an inherent dissonance to all this, a dialectic that becomes part of how we enact the informational appetite. We ping-pong between binge-watching television and swearing off new media for rustic retreats. We lament our overflowing in-boxes but strive for “in-box zero”—temporary mastery over tools that usually threaten to overwhelm us. We subscribe to RSS feeds so as to see every single update from our favorite sites—or from the sites we think we need to follow in order to be well-informed members of the digital commentariat—and when Google Reader is axed, we lament its loss as if a great library were burned. We maintain cascades of tabs of must-read articles, while knowing that we’ll never be able to read them all. We face a nagging sense that there’s always something new that should be read instead of what we’re reading now, which makes it all the more important to just get through the thing in front of us. We find a quotable line to share so that we can dismiss the article from view. And when, in a moment of exhaustion, we close all the browser tabs, this gesture feels both like a small defeat and a freeing act. Soon we’re back again, turning to aggregators, mailing lists, Longreads, and the essential recommendations of curators whose brains seem somehow piped into the social-media firehose. Surrounded by an abundance of content but willing to pay for little of it, we invite into our lives unceasing advertisements and like and follow brands so that they may offer us more.

During the Vietnam War, a new generation of scholars such as William Appleman Williams and Gabriel Kolko challenged long-standing legends about the workings of US foreign policy. Social and cultural historians in the 1970s and 1980s wrote new histories of the nation from the bottom up, expanding our view to include long-overlooked perspectives on gender, race, and ethnic identities and, in the process, showing that narrow narratives focused solely on political leaders at the top obscured more than they revealed. Despite the fact that the term revisionist history is often thrown around by nonhistorians as an insult, in truth all good historical work is at heart “revisionist” in that it uses new findings from the archives or new perspectives from historians to improve, to perfect—and, yes, to revise—our understanding of the past. Today, yet another generation of historians is working once again to bring historical scholarship out of academic circles, this time to push back against misinformation in the public sphere. Writing op-eds and essays for general audiences; engaging the public through appearances on television, radio, and podcasts; and being active on social media sites such as Facebook, Twitter, and Substack, hundreds if not thousands of historians have been working to provide a counterbalance and corrections to the misinformation distorting our national dialogue. Such work has incredible value, yet historians still do their best work in the longer written forms of books, articles, and edited collections that allow us both to express our thoughts with precision in the text and provide ample evidence in the endnotes. This volume has brought together historians who have been actively engaging the general public through the short forms of modern media and has provided them a platform where they might expand those engagements into fuller essays that reflect the best scholarly traditions of the profession.

never underestimate the formative power of the family supper table. This vanishing liturgy is a powerful site of formation. Most of the time it will be hard to keep the cathedral in view, especially when dinner is the primary occasion for sibling bickering. Yet even then, members of your little tribe are learning to love their neighbor.

never underestimate the formative power of the family supper table. This vanishing liturgy is a powerful site of formation. Most of the time it will be hard to keep the cathedral in view, especially when dinner is the primary occasion for sibling bickering. Yet even then, members of your little tribe are learning to love their neighbor. And your children are learning something about the faithful promises of a covenant-keeping Lord in the simple routine of that daily promise of dinner together.

John Morris, son of the famed Henry Morris (a well-respected creationist), published on these footprints at the Taylor Trail, affirming the possibility that these tracks were made by humans.23 But by 1986, Morris backed off this position and publicly affirmed the following: In view of these developments, none of the four trails at the Taylor site can today be regarded as unquestionably of human origin. The Taylor Trail appears, obviously, dinosaurian, as do two prints thought to be in the Turnage Trail. The Giant Trail has what appears to be dinosaur prints leading toward it, and some of the Ryals tracks seem to be developing claw features, also.

While pulling clean drafts together took thousands of hours of work, the stories had all but revealed themselves. Facebook had allowed human trafficking to take place in the Persian Gulf on its platform as long as it occurred through brick-and-mortar businesses. In trying to improve the platform and boost user numbers, it had actually made the site, and the people who used it, angrier. Mental health researchers had concluded “we make body issues worse” and that Instagram was a toxic place for many teen girls, in particular. We divided up the stories among ourselves. Georgia Wells began interviewing young women who had developed eating disorders or body image issues of the sort that Instagram’s researchers worried their product might aggravate. The story she led would cite company documents that found “comparisons on Instagram can change how young women view and describe themselves,” citing research that found 32 percent of teen girls said that “when they felt bad about their bodies, Instagram made them feel worse.

My inspiration to rest is deep and expansive. I’m inspired by invention and the opportunity to craft something new from scratch. I’m inspired by remixing and being subversive. I am inspired by disruption and tenderness. I am inspired by imagination. I am inspired by grief, mourning, and lament. I believe deeply in vulnerable, generative spaces for healing. I am inspired by rest, daydreaming, and sleep. Our collective rest will not be easy. All of culture is collaborating for us not to rest. I understand this deeply. We are sleep-deprived because the systems view us as machines, but bodies are not machines. Our bodies are a site of liberation. We are divine and our rest is divine. There is synergy, interconnectedness, and deep communal healing within our rest movement. I believe rest, sleep, naps, daydreaming, and slowing down can help us all wake up to see the truth of ourselves. Rest is a healing portal to our deepest selves. Rest is care. Rest is radical.

The Mountain Top There have been times I’ve reach the mountain top the view reminds me of failures I’ve gone through although beautiful and calm, stealing my breath I tumbled down only to start all over again. God, why do you bring me so far only to let me fall? this question haunts me with another lonely climb whispering God’s name every few feet He’s coming with me, the climbs not only mine. Reaching the top catching my breath the view was the same, a site to behold but a voice right behind me was clear your failures are gone lock them away remember, I am right here.

Evan always used to say that it wasn't what you couldn't see that you should be afraid of, nut what was right in front of view, in plain site.

This was supposed to be the year that I returned, to the breathtaking views of the Rockies, to the aroma of fresh-ground coffee, to the fragrances of freshly brewed tea, to the four-block stretch blending these anomalies. It was indeed supposed to be my year to see thee. I have longed to return to this unprecedented community, I have longed to take in your historic sites, I have longed to intermingle with others, it has been too long since I have walked on thee. This was supposed to be my year, to see my family, my friends, and my colleagues. It was supposed to be my year to experience your architectural vibe, design, and prominence. I look forward to your return to normalcy, even the tireless positioning of your parking lots. I look forward to what you have to showcase, the musical performances, the arts, the food, the hustle and bustle that travel upon thee. I look forward to being with thee. I miss your character, your charm, your insistence that I travel upon thee.