Special Acknowledgement Quotes

It's a truth universally acknowledged that an FBI special agent in possession of great skill and talent is likely to engage in trash talk every now and then.

He shook his head. You're asking that I make myself vulnerable and that I can never do. I have only one way to live. It doesn't allow for special cases. A coin toss perhaps. In this case to small purpose. Most people don't believe that there can be such a person. You see what a problem that must be for them. How to prevail over that which you refuse to acknowledge the existence of. Do you understand? When I came into your life your life was over. It had a beginning, a middle, and an end. This is the end. You can say that things could have turned out differently. That there could have been some other way. But what does that mean? They are not some other way. They are this way. You're asking that I second say the world. Do you see? Yes, she said sobbing. I do. I truly do. Good, he said. That's good. Then he shot her.

Your dream is the mole behind your ear, that chip in your front tooth, your freckles. It's the thing that makes you special, but not the thing that makes you great. The courage in trying, the passion in living, and the acknowledgement and appreciation of the beauty happening around you does that.

As you submit your wills to God, you are giving Him the only thing you can actually give Him that is really yours to give. Don't wait too long to find the altar or to begin to place the gift of your wills upon it! No need to wait for a receipt; the Lord has His own special ways of acknowledging.

Many people spend their entire lifetimes wishing that other people would acknowledge them. They feel this especially about their parents, spouses, children, and friends.

We humans may be brilliant and we may be special, but we are still connected to the rest of life. No one reminds us of this better than our dogs. Perhaps the human condition will always include attempts to remind ourselves that we are separate from the rest of the natural world. We are different from other animals; it's undeniably true. But while acknowledging that, we must acknowledge another truth, the truth that we are also the same. That is what dogs and their emotions give us-- a connection. A connection to life on earth, to all that binds and cradles us, lest we begin to feel too alone. Dogs are our bridge-- our connection wo who we really are, and most tellingly, who we want to be. When we call them home to us, it'as as if we are calling for home itself. And that'll do, dogs. That'll do.

What makes Pixar special is that we acknowledge we will always have problems, many of them hidden from our view; that we work hard to uncover these problems, even if doing so means making ourselves uncomfortable; and that, when we come across a problem, we marshal all of our energies to solve it. This, more than any elaborate party or turreted workstation, is why I love coming to work in the morning. It is what motivates me and gives me a definite sense of mission.

On Slavery: The saddest slap in the face is we have NO monument, no real statues or memorials, no special day of Atonement or Remembrance (NOT ONE), no thanks for 400+ years of free labor, forced servitude across the Trans-Atlantic, ass beatings, buying ourselves and families out of slavery, rape and plunder...but everyone else has monuments, special museums, and even movies. This is what America thinks of black people, so-called black president and all, who has been largely silent on this subject...we'll even celebrate Leprechauns, Easter Bunnies, and Secretary's Day before we acknowledge our history.

To overcome frailty is one definition of courage; to acknowledge it with honesty is another.

There are things in the human mind that are not meant to be seen or touched, things seldom even acknowledged by our conscious selves. Fantasies, impulses, rages, hatreds, primitive instincts. They're buried deep, usually, and that's where they belong.

In his grave, we praise him for his decency - but when he walked amongst us, we responded with no decency of our own. When he suggested that all men should have a place in the sun - we put a special sanctity on the right of ownership and the privilege of prejudice by maintaining that to deny homes to Negroes was a democratic right. Now we acknowledge his compassion - but we exercised no compassion of our own. When he asked us to understand that men take to the streets out of anguish and hopelessness and a vision of that dream dying, we bought guns and speculated about roving agitators and subversive conspiracies and demanded law and order. We felt anger at the effects, but did little to acknowledge the causes. We extol all the virtues of the man - but we chose not to call them virtues before his death. And now, belatedly, we talk of this man's worth - but the judgement comes late in the day as part of a eulogy when it should have been made a matter of record while he existed as a living force. If we are to lend credence to our mourning, there are acknowledgements that must be made now, albeit belatedly. We must act on the altogether proper assumption that Martin Luther King asked for nothing but that which was his due... He asked only for equality, and it is that which we denied him. [excerpt from a letter to The Los Angeles Times in response to the assassination of Martin Luther King, Jr.; April 8, 1968

My parents, you see, were a little square. They cared more about being good parents in the general sense than being good parents for me. They wanted to appear normal; respectable and responsible. But they weren’t prepared to acknowledge my individual needs.

golden rules for career success 1 Specialize in a very small niche; develop a core skill 2 Choose a niche that you enjoy, where you can excel and stand a chance of becoming an acknowledged leader 3 Realize that knowledge is power 4 Identify your market and your core customers and serve them best 5 Identify where 20 percent of effort gives 80 percent of returns 6 Learn from the best 7 Become self-employed early in your career 8 Employ as many net value creators as possible 9 Use outside contractors for everything but your core skill 10 Exploit capital leverage

There are not many writers who would mention their divorce lawyer in the acknowledgments, but mine deserves special recognition. Farhana Shazady fought fiercely for my rights. Thank you for teaching me to value myself again.

Appreciating your loved ones,” Raphie said, a little embarrassed at first. “Acknowledging all the special people in your life. Concentrating on what’s important.

My own luck was being born white and middle-class into a house full of books, with a father who encouraged me to read and write. So for about twenty years I wrote for a particular man, who criticized and praised me and made me feel I was indeed "special." The obverse side of this, of course, was that I tried for a long time to please him, or rather, not to displease him. And then of course there were other men - writers, teachers - the Man, who was not a terror or a dream but a literary master and a master in other ways less easy to acknowledge. And there were all those poems about women, written by men: it seemed to be a given that men wrote poems and women frequently inhabited them. These women were almost always beautiful, but threatened with the loss of beauty, the loss of youth - the fate worse than death. Or, they were beautiful and died young, like Lucy and Lenore. Or, the woman was like Maud Gonne, cruel and disastrously mistaken, and the poem reproached her because she had refused to become a luxury for the poet.

In fact, that particular article of clothing has already completed its role in your life, and you are free to say, "Thank you for giving me joy when I bought you," or "Thank you for teaching me what doesn't suit me," and let it go. Every object has a different role to play. Not all clothes have come to you to be worn threadbare. It is the same with people. Not every person you meet in your life will become a close friend or lover. Some you will find hard to get along with or impossible to like. But these people, too, teach you the precious lesson of who you DO like, so that you will appreciate those special people even more. When you come across something that you cannot part with, think carefully about its true purpose in your life. You'll be surprised at how many of the things you possess have already fulfilled their role. By acknowledging their contribution and letting them go with gratitude, you will be able to truly put the things you own, and your life in order. In the end, all that will remain are the things that you really treasure..p 60-61

I can understand that people want to feel special and important and so on, but that self-obsession seems a bit pathetic somehow. Not being able to accept that you're just this collection of cells, intelligent to whatever degree, capable of feeling emotion to whatever degree, for a limited amount of time and so on, on this tiny little rock orbiting this not particularly important sun in one of just 400m galaxies, and whatever other levels of reality there might be via something like brane-theory [of multiple dimensions] … really, it's not about you. It's what religion does with this drive for acknowledgement of self-importance that really gets up my nose. 'Yeah, yeah, your individual consciousness is so important to the universe that it must be preserved at all costs' – oh, please. Do try to get a grip of something other than your self-obsession. How Californian. The idea that at all costs, no matter what, it always has to be all about you. Well, I think not.

When last days are coming, they should be allowed to come and to glide away without special notice or mention. And as for last moments, there should be none such. Let them ever be ended, even before their presence has been acknowledged.

Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence. But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence. And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence. Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe? Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred?

We make people special to us, believing that they can save us. When one thing doesn’t work, we look somewhere else to be saved. We rarely question the concept, itself. Sometimes, we don’t look to another person to save us but to money, acknowledgement, a title, a cause, a notion of ourselves. None of it can save us. We travel the path in different ways; some are polite, some are ruthless, some are clever, some are instinctive. In the end, it all leads to the same despairing place. In the unsuspecting quiet moments, there it is; a sense of peace and a feeling that everything is fine without searching for anything to be saved by.

It becomes obvious the moment we acknowledge the futility of breeding men for special qualities as we breed cocks for game, greyhounds for speed, or sheep for mutton. What is really important in Man is the part of him that we do not yet understand. Of much of it we are not even conscious, just as we are not normally conscious of keeping up our circulation by our heart pump, though if we reject it we die. We are therefore driven to the conclusion that when we have carried selection as far as we can by rejecting from the list of eligible parents all persons who are uninteresting, unpromising, or blemished without any set-off, we shall have to trust to the guidance of fancy (alias Voice of Nature), both in the breeders and the parents, for that superiority in the unconscious self which will be the true characteristic of the Superman.

Because the end of a friendship isn’t even formally acknowledged—no Little Talk, no papers served—you walk around effectively heartbroken but embarrassed to admit it, even to yourself. It’s a special, open-ended kind of pain, like having a disease that doesn’t even have a name. You worry you must be pathetically oversensitive to feel so wounded over such a thing. You can’t tell people, “My friend broke up with me,” without sounding like a nine-year-old. The only phrase I can think of that even recognizes this kind of hurt—“You look like you just lost your best friend”—is only ever spoken by adults to children. You can give yourself the same ineffectual lecture your parents used to give you as a kid: anyone who’d treat you this way isn’t a very good friend and doesn’t deserve your friendship anyway. But the nine-year-old in you knows that the reason they’ve ditched you is that you suck.

Glowing in the dimensionless whispering dimness, Griffin saw a scene that could only have come from his dreams. The girl, naked white against the ledges and slopes of the falls, water cascading down her back, across her thighs, cool against her belly, her head laid back and white water bubbling through the shining black veil of her hair, touching each strand, silkily shining it with moisture; her eyes closed in simple pleasure; that face, the right face, the special face, the certain face of the woman he had always looked for without looking, hunted silently for, without acknowledging the search; lusted for, without feeling worthy of the hunger.

The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services. But other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action.

Take a moment today to acknowledge someone special who has made a difference in your life.

Somewhere along the path...a special sort of the love had taken root. An now it was deep enough that they could no longer ignore it, no longer spend an afternoon together without somehow acknowledging the feeling.

Churchill acknowledged Fisher’s energy and prior genius. “But he was seventy-four years old,” Churchill wrote, in an oblique evisceration. “As in a great castle which has long contended with time, the mighty central mass of the donjon towered up intact and seemingly everlasting. But the outworks and the battlements had fallen away, and its imperious ruler dwelt only in the special apartments and corridors with which he had a lifelong familiarity.” This, however, was exactly what Churchill had hoped for in bringing Fisher back as First Sea Lord. “I took him because I knew he was old and weak, and that I should be able to keep things in my own hands.

Three things happen when you apologize sincerely. First, you acknowledge someone’s anger or sadness. You validate that they have reason to be angry or that their anger is real. This often disarms them. Research shows that, after the apology, they no longer see you as a threat or as someone who might again harm them. They drop their defensive posture. And finally, when you’re successful, their brain prepares to forgive. They may even be able to move on from the source of injury entirely. Beverly Engel, a psychotherapist who specializes in trauma recovery, writes in her book The Power of Apology, “While an apology cannot undo harmful past actions, if done sincerely and effectively, it can undo the negative effects of those actions.

All narcissists are self-obsessed, but malignant narcissists are at the top of the scale. They have a pathological self-belief—a sense of grandiosity, even—which demands attention and admiration. They're convinced they're special in some way and want other people to acknowledge it as well. Crucially, they're also sadists who lack any conscience. They don't necessarily get fulfilment from inflicting pain, but they enjoy the sense of power it gives them. And they're indifferent to any suffering they might cause.

All I know is that I like you, that I’ll be honest with you, and when or if you ever decide to let me into your world, I won’t hurt you. I’ll only protect you. I will always listen to you, acknowledge you, and hopefully, make you feel as special as I know you are.

We all hygger: gathered around a table for a shared meal or beside a fire on a dark night, when we sit in the corner of our local cafe or wrap ourselves in a blanket at the end of a day on the beach. Lying spoons, baking in a warm kitchen, bathing by candlelight, being alone in bed with a hot water bottle and a good book - these are all ways to hygge. Hygge draws meaning from the fabric of ordinary living. It'a a way of acknowledging the sacred in the secular, of giving something ordinary a special context, spirit and warmth and taking time to make it extraordinary.

Anyway,” the agent said abruptly. “I just . . . wanted you to know that I’m sorry for everything. I want to help you and the rest of the Order in any way I can, so if there is anything you need, you know where I am.” “Chase,” Dante said as the male turned to leave the room. “Apology accepted, man. And for what it’s worth, I’m sorry too. I haven’t been fair to you either. Despite our differences, know that I respect you. The Agency lost a good one the day they cut you loose.” Chase’s smile was crooked as he acknowledged the praise with a short nod. Dante cleared his throat. “And about that offer of help . . .” “Name it.” “Tess was walking a dog when the Rogues attacked her tonight. Ugly little mutt, not good for much more than a foot-warmer, but it’s special to her. Actually, it was a gift from me, more or less. Anyway, the dog was running loose on its leash when I saw it a block or so away from Ben Sullivan’s place.” “You want me to go retrieve a wayward canine, is that where this is heading?” “Well, you did say anything, didn’t you?” “So I did.” Chase chuckled. “All right. I will.” Dante dug his keys to his Porsche out of his pocket and tossed them to the other vampire. As Chase turned to be on his way again, Dante added, “The little beast answers to the name Harvard, by the way.” “Harvard,” Chase drawled, shaking his head and throwing a smirk in Dante’s direction. “I don’t suppose that’s a coincidence.” Dante shrugged. “Good to see that Ivy League pedigree of yours comes in handy for something.” “Jesus Christ, warrior. You really were busting my ass since the minute I came on board, weren’t you?” “Hey, by all comparisons, I was kind. Do yourself a favor and don’t look too closely at Niko’s shooting target, unless you’re very secure about your manhood.” “Assholes,” Chase muttered, but there was only humor in his tone. “Sit tight, and I’ll be back in a few with your mutt. Anything else you’re gonna hit me up for now that I opened my big yap about wanting to get square with you?” “Actually, there might be something else,” Dante replied, his thoughts going sober when he considered Tess and any kind of future that might be deserving of her. “But we can talk about that when you get back, yeah?” Chase nodded, catching on to the turn in mood. “Yeah. Sure we can.

...For all the profound human modesty of Comrade Stalin,he will have to tolerate our outpourings of love and loyalty to him[applause],because not only we,who live and work under his direction,but all the working people in our land,tie their hopes for a radiant future for mankind to his name.[Applause] 'Listen,why should I read this? Let's go' Gleb repeated. All right.All right. But what do you think? -He's flunky! -But he wrote The Quiet Don,a great novel. In the twenties there was doubt about his authorship.They even had a special commission to investigate. I heard something about that. Akimov told me.The read author was some White officer.But no one would acknowledge that...If The Quiet Don is a work of genius,the author cannot be flunky.As your beloved Pushkin said,dearie,genius and evil are incompatible. Not every genius can overcome fear.And Sholokhov is no genius.

Marcinko chose SEALs for his new command based solely on his personal opinion of them, an opinion often formed during barroom interviews with prospective members. “The man liked to drink,” said an officer who worked under Marcinko in Team 6. “To be with him, you had to drink—to be in the ‘in’ crowd.” Marcinko acknowledged to an author his capacity to down large quantities of Bombay gin on the job, but added, “I use booze as a tool.” Fairly or not, such behavior colored the opinions of Team 6 held by many others in the special ops community for years after Marcinko left the unit in July 1983.

At first I wondered why I would be born to a father who behaved like that. But I finally accepted the fact that my parents had the exact combination of traits and interests to inspire my own evolution. That’s why I wanted to be with them in my early life. Looking at my mother, I knew that each of us must take responsibility for our own healing. We can’t just turn it over to others. Healing in its essence is about breaking through the fears associated with life—fears that we don’t want to face—and finding our own special inspiration, a vision of the future, that we know we’re here to help create. “From my father, I saw clearly that medicine must be more responsive, must acknowledge the intuition and vision of the people we treat. We have to come down from our ivory tower. The combination of the two set me up to look for a new paradigm in medicine: one based on the patient’s ability to take control of his or her life and to get back on the right path. That’s my message, I guess, the idea that inwardly we know how to participate in our own healing, physically and emotionally. We can become inspired to shape a higher, more ideal future, and when we do, miracles happen.” Standing up, she glanced at my ankle, then at me. “I’m leaving now,” she said. “Try not to put any weight on your foot. What you need is complete rest. I’ll be back in the morning.” I think I must have looked anxious, because she knelt down again and put both hands on the ankle. “Don’t worry,” she said. “With enough energy there’s nothing that can’t be healed— hatred… war. It’s just a matter of coming together with the right vision.” She patted my foot gently. “We can heal this! We can heal this!

If you write an interdisciplinary grant proposal, it goes to people who are really, really specialized in A or B, and maybe if you’re lucky they have the capacity to see the connections at the interface of A and B,” he told me. “Everyone acknowledges that great progress is made at the interface, but who is there to defend the interface?

I think of published poets that you could know of...I think [Rainer Maria Rilke] probably has the most great published poems of any poet [...] but Rilke himself was an asshole. If you look at his biography, he was probably misogynist; he was a liar, a cheat; he was a terrible father; he was selfish; he put people down; he had no consideration for anyone [...] yet, he transcends that in his greatest poems. There's that ineffable, spiritual quality - that he himself couldn't reach! But somewhere underneath that reptilian exterior, that asshole exterior of Rainer Maria Rilke, there was some good that came through – like these little sunbursts coming through clouds – that had that moment. And he'd write the Duino Elegies, he'd write the New Poems, and somewhere, that came through. And that's an amazing thing: you can have a lot of great people who are great individuals, who are loving and caring – and they can't do that. And that's not to say that their lives are meaningless, but they will never be able to affect anyone past the propinquity of their existence. They are never going to be able to affect someone in China; they are never going to be able to affect someone in 2132 the way Rilke can. And that specialness needs to be acknowledged; that specialness needs to be upheld; it needs to be rewarded, and people need to say, 'Goddamn – that's a good thing! It's a good thing that people make art!

Instead of shedding tears over the inevitable end of something special between us, let us choose to wear smiles, acknowledging that it occurred and that we possess a treasure trove of beautiful memories to hold dear. Let these memories illuminate our hearts, reminding us of the joy and connection we shared, even as we embrace new chapters in our lives.

Shame is a magnificent isolator, too. It doesn’t allow you to confide in friends. You explain yourself by saying you can handle it yourself. But in reality, “handling it” would mean you’d have to stop hiding the truth from yourself. You have to acknowledge that once again, you’ve allowed yourself to be used, that you gave up that special part of you. That’s

My Beloved Son! Special appreciation from a wonderful Mother Look at you all grown up Kind, but tough What an honour To be your Mother Truly blessed by your aura You have done me a favour By being part of my life I am grateful that you are fine May you know whose you are As your loving parent I make the commitment To share essential lessons That can help you excel In the path that lies ahead I hope you will understand How you will get there With joy, love and care Please, lend me an ear Of this, you should hear Be grounded in the Lord Pursue His Wisdom Acknowledge His grace Seek His ways all your days So, when hail comes your way You will not faint, but reign Stand tall like a tower Go higher and higher Please shine brighter My beloved son

Suppose that members of a religious movement, such as Christianity, maintain that the existence of some powerful god and its goals or laws can be known through their scriptures, their prophets, or some special revelation. Suppose further that the evidence that is available to support the reliability of those scriptures, prophets, or special revelations is weaker than that God is hypothetically capable of producing. That is, suppose that Christians maintain that Jesus was resurrected on the basis of the Gospels, or that God’s existence can be known through the Bible, or Muslims insist on the historical authenticity of the Koran. Could God, the almighty creator of the universe, have brought it about so that the evidence in favor of the resurrection, the Bible, or the Koran was better than we currently find it? I take it that the answer is obviously yes. Even if you think there is evidence that is sufficient to prove the resurrection, a reasonable person must also acknowledge that it could have been better. And there’s the problem. If the capacity of that god is greater than the effectiveness or quality of those scriptures, prophets, or special revelations, then the story they are telling contradicts itself. 'We know our god is real on the basis of evidence that is inadequate for our god.' Or, 'The grounds that lead us to believe in our god are inconsistent with the god we accept; nevertheless, we believe in this god that would have given us greater evidence if it had wished for us to believe in it.' Given the disparity between the gods that these religious movements portend and the grounds offered to justify them, the atheist is warranted in dismissing such claims. If the sort of divine being that they promote were real and if he had sought our believe on the basis of the evidence, the evidential situation would not resemble the one we are in. The story doesn’t make internal sense. A far better explanation is that their enthusiasm for believing in a god has led them to overstate what the evidence shows. And that same enthusiasm has made it difficult for them to see that an all powerful God would have the power to make his existence utterly obvious and undeniable. Since it’s not, the non-believer can’t possibly be faulted for failing to believe.

The political antagonisms of today are not controversies over ultimate questions of philosophy, but opposing answers to the question how a goal that all acknowledge as legitimate can be achieved most quickly and with the least sacrifice. This goal, at which all men aim, is the best possible satisfaction of human wants; it is prosperity and abundance. Of course, this is not all that men aspire to, but it is all that they can expect to attain by resort to external means and by way of social cooperation. The inner blessings—happiness, peace of mind, exaltation—must be sought by each man within himself alone. Liberalism is no religion, no world view, no party of special interests. It is no religion because it demands neither faith nor devotion, because there is nothing mystical about it, and because it has no dogmas. It is no world view because it does not try to explain the cosmos and because it says nothing and does not seek to say anything about the meaning and purpose of human existence. It is no party of special interests because it does not provide or seek to provide any special advantage whatsoever to any individual or any group. It is something entirely different. It is an ideology, a doctrine of the mutual relationship among the members of society and, at the same time, the application of this doctrine to the conduct of men in actual society. It promises nothing that exceeds what can be accomplished in society and through society. It seeks to give men only one thing, the peaceful, undisturbed development of material well-being for all, in order thereby to shield them from the external causes of pain and suffering as far as it lies within the power of social institutions to do so at all. To diminish suffering, to increase happiness: that is its aim. No sect and no political party has believed that it could afford to forgo advancing its cause by appealing to men's senses. Rhetorical bombast, music and song resound, banners wave, flowers and colors serve as symbols, and the leaders seek to attach their followers to their own person. Liberalism has nothing to do with all this. It has no party flower and no party color, no party song and no party idols, no symbols and no slogans. It has the substance and the arguments. These must lead it to victory.

I undress, look at myself in the mirror with no special acknowledgement of the worn-down woman who looks back at me, and then climb into the shower, turn on the hot water, and once the temperature’s set to exactly where I want it, when the water begins to feel like a womb, I cry into my palms. Under the shower’s waterfall, I squint, sniffle, choke. I cough. I stutter my way through every defeated sound I know, and I hate myself for making them. I hope no one can hear me, and that the shower will keep my secret. I cry like that until I have nothing left in me, until I’ve been emptied, and then I stop and decide that it’s over, that I should stop feeling sorry for myself. That I’ve already held myself together for this long. That I can’t break apart again now.

Jeremy Bentham startled the world many years ago by stating in effect that if the amount of pleasure obtained from each be equal there is nothing to choose between poetry and push-pin. Since few people now know what push-pin is, I may explain that it is a child's game in which one player tries to push his pin across that of another player, and if he succeeds and then is able by pressing down on the two pins with the ball of his thumb to lift them off the table he wins possession of his opponent's pin. [...] The indignant retort to Bentham's statement was that spiritual pleasures are obviously higher than physical pleasures. But who say so? Those who prefer spiritual pleasures. They are in a miserable minority, as they acknowledge when they declare that the gift of aesthetic appreciation is a very rare one. The vast majority of men are, as we know, both by necessity and choice preoccupied with material considerations. Their pleasures are material. They look askance at those who spent their lives in the pursuit of art. That is why they have attached a depreciatory sense to the word aesthete, which means merely one who has a special appreciation of beauty. How are we going to show that they are wrong? How are we going to show that there is something to choose between poetry and push-pin? I surmise that Bentham chose push-pin for its pleasant alliteration with poetry. Let us speak of lawn tennis. It is a popular game which many of us can play with pleasure. It needs skill and judgement, a good eye and a cool head. If I get the same amount of pleasure out of playing it as you get by looking at Titian's 'Entombment of Christ' in the Louvre, by listening to Beethoven's 'Eroica' or by reading Eliot's 'Ash Wednesday', how are you going to prove that your pleasure is better and more refined than mine? Only, I should say, by manifesting that this gift you have of aesthetic appreciation has a moral effect on your character.

When we acknowledge how, just by living and listening, we have all acquired deep musical knowledge, we must also recognise that music is not the special purview of professionals. Rather, music professionals owe their existence to the fact that we, too, are musical. Without that profound shared understanding, music would have no power to move us ["The Music In You," Aeon, January 8, 2015].

No amount of black girl magic, no repeated proclamations of our worth can fully treat the wound – although acknowledging its persistence is a beginning. The ultimate remedy, as I see it is supernatural. I look daily toward heaven for restoration, for spiritual healing. My true identity isn’t rooted in our history, grievous and glorious as it is. It is grounded in my designation as a Child of God, the Daughter of the Great Physician. In His care I find my cure. My hope for you is the same one I carry for myself. I pray that amid the heartache of our ancestry you can grant yourself the grace so seldom extended to us. I pray that you can pass that compassion on to your children and to their children so that it slathers comfort on our sore spots. I pray that, as a people, we can give ourselves a soft place to land. I pray even as we rightly express our fury as being regarded as sub-human, that we don’t dwell in that space. That we don’t allow anger to poison our spirits. That we embrace love as our One True Antidote. I hope, too, that you recognize your specialness, the distinctiveness the Creator has imbued us with. I see you as clearly as history has, and in unison with it, I nod. I know that swivel in your hips, that fervor in your testimony, that ebullience in your stride, that flair in your song. The fact that others are constantly trying to diminish you, ever attempting to dismiss your talents even as they mimic you, is proof of your uniqueness! No one bothers to undermine you unless they recognize your brilliance. More than anything, I pray that you can carve out a purpose for yourself, a calling beyond your own survival, a sweet offering to the world. You gain a life by giving yours away. Not everyone is meant to raise a picket sign, and yet each of us can choose a path of impact. Rearing your children with affection and warmth is a form of activism. Honoring your word impeccably is a way to raise your voice. Performing your job with excellence, with your chin high and your standards higher is as powerful as any protest march. Sowing into the lives of young people is a worthy crusade. That is what it means to leave this world of ours more lit up than we found it. It’s also what it means to lead a magnificent life, even if an unlikely one.

How many times do I have to say I’m sorry before you believe it? That I acknowledge I made a terrible mistake and have done everything I know how to fix it? How can you just freeze me out after that and walk away from everything we had?” Hurt and resentment swelled inside him, mixing with the anger in a toxic, chaotic mess. “You walked away first,” he shot back. “That was your choice.” Then I made mine. It was a low blow, even if it was true. But he refused to feel guilty about it, even under the circumstances. He hadn’t wanted to have this conversation, but she’d insisted, and he wouldn’t lie to her about the way things stood. Honor’s chin came up, her tears evaporating as her eyes sparked with fresh anger. “I did,” she admitted quietly, her control merely emphasizing the loss of his own. “I did walk away and it was the absolute worst mistake of my life. I’m sorry, Liam. See? I’m a big enough person to admit it to your face. Are you?

water cascading down her back, across her thighs, cool against her belly, her head laid back and white water bubbling through the shining black veil of her hair, touching each strand, silkily shining it with moisture; her eyes closed in simple pleasure; that face, the right face, the special face, the certain face of the woman he had always looked for without looking, hunted silently for, without acknowledging the search; lusted for, without feeling worthy of the hunger.

5. The reading of the Scriptures with godly fear, the sound preaching, and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of psalms with grace in heart; as also the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: besides religious oaths, vows solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner. Another element of true worship is the "signing of psalms with grace in the heart." It will be observed that the Confession does not acknowledge the legitimacy of the use of modern hymns in the worship of God, but rather only the psalms of the Old Testament. It is not generally realized today that Presbyterian (and many other Reformed) churches originally used only the inspired psalms, hymns and songs of the biblical Psalter in divine worship, but such is the case. The Westminster Assembly not only expressed the conviction that the psalms should be sung in divine worship, but implemented it by preparing a metrical version of the Psalter for use in the churches. This is not the place to attempt a consideration of this question. But we must record our conviction that the Confession is correct at this point. It is correct, we believe, because it has never been proved that God has commanded his Church to sing the uninspired compositions of men rather than or along with the inspired songs, hymns, and psalms of the Psalter in divine worship.

I decided early in graduate school that I needed to do something about my moods. It quickly came down to a choice between seeing a psychiatrist or buying a horse. Since almost everyone I knew was seeing a psychiatrist, and since I had an absolute belief that I should be able to handle my own problems, I naturally bought a horse. Not just any horse, but an unrelentingly stubborn and blindingly neurotic one, a sort of equine Woody Allen, but without the entertainment value. I had imagined, of course, a My Friend Flicka scenario: my horse would see me in the distance, wiggle his ears in eager anticipation, whinny with pleasure, canter up to my side, and nuzzle my breeches for sugar or carrots. What I got instead was a wildly anxious, frequently lame, and not terribly bright creature who was terrified of snakes, people, lizards, dogs, and other horses – in short, terrified of anything that he might reasonably be expected to encounter in life – thus causing him to rear up on his hind legs and bolt madly about in completely random directions. In the clouds-and-silver-linings department, however, whenever I rode him I was generally too terrified to be depressed, and when I was manic I had no judgment anyway, so maniacal riding was well suited to the mood. Unfortunately, it was not only a crazy decision to buy a horse, it was also stupid. I may as well have saved myself the trouble of cashing my Public Health Service fellowship checks, and fed him checks directly: besides shoeing him and boarding him – with veterinary requirements that he supplement his regular diet with a kind of horsey granola that cost more than a good pear brandy – I also had to buy him special orthopedic shoes to correct, or occasionaly correct, his ongoing problems with lameness. These shoes left Guicci and Neiman-Marcus in the dust, and, after a painfully aquired but profound understanding of why people shoot horse traders, and horses, I had to acknowledge that I was a graduate student, not Dr. Dolittle; more to the point, I was neither a Mellon nor a Rockefeller. I sold my horse, as one passes along the queen of spades, and started showing up for my classes at UCLA.

And seriously, get over yourself. Just because you didn’t do it doesn’t mean things don’t or won’t get done. They will, give it a try, and in case they really don’t get done, you already have the expertise and super speciality skill of getting things back on track, right? I am guessing you have realised by this time that you get no medal, trip to Switzerland, gourmet dinner at doorstep, acknowledgement certificate or much less appreciation for being there for everybody every single time, so learn to be there for yourself once in a while. Say

I acknowledge my inadequacies as a spokesman. I acknowledge my many imperfections as a human being. And yet, as the Elders taught me, speaking out is my first duty, my first obligation to myself and to my people. To speak your mind and heart is Indian Way. This book is not a plea or a justification. Neither is it an explanation or an apology for the events that overtook my life and many other lives in 1975 and made me unwittingly — and, yes, even unwillingly — a symbol, a focus for the sufferings of my people. But all of my people are suffering, so I'm in no way special in that regard. You must understand.... I am ordinary. Painfully ordinary. This isn't modesty. This is fact. Maybe you're ordinary, too. If so, I honor your ordinariness, your humanness, your spirituality. I hope you will honor mine. That ordinariness is our bond, you and I. We are ordinary. We are human. The Creator made us this way. Imperfect. Inadequate. Ordinary. Be thankful you weren't cursed with perfection. If you were perfect, there'd be nothing for you to achieve with your life. Imperfection is the source of every action. This is both our curse and our blessing as human beings. Our very imperfection makes a holy life possible. We're not supposed to be perfect. We're supposed to be useful.

When I realized my pain came from wanting to be liked, I started to love myself. When I realized my pain came from wanting to be acknowledged, I began to see the woman I really was. When I realized my pain came from hoping to be special, I set out to explore the depths of my normality. When I realized my pain came from wanting to be held, I let myself feel the sensations of my body. When I realized my pain came from craving to belong, I took the first steps to nourish my authentic self. When I realized my pain originated from the actions of others, I began to accept responsibility for my own story. When I realized my pain came from chasing those who didn’t want me, I set myself free.

We wanted to do French toast for the brunch, but acknowledged that it is a dangerous item for a special event where people might be dressed up. Patrick had an awesome recipe for the toast itself, using day-old Challah, melted vanilla ice cream as a main ingredient in the soaking liquid, and just a hint of sea salt. I had come up with an alternative to the sticky drippy-down-your-front maple syrup problem by mixing equal parts maple sugar and demerara sugar, and having him sprinkle this on top of the already-cooked French toast and doing a quick brûlée under the broiler; giving the toast a thin crackly maple sugar shell. All the sweet and smoky taste, nothing ruining your mother-in-law's favorite silk blouse.

Whites generally are unable or unwilling to acknowledge how structural patterning generates white bias and responsibility for that structural patterning. Perhaps it is Mumia Abu-Jamal who again has deftly and complexly summarized the phenomenon of viciously racist bias in relation to African American experience of “criminal justice.” Contemplating Pennsylvania’s death row population which was 60 percent black at the time of his writing in a state where blacks make up only 11 percent of the population, Abu-Jamal reflects: Does this mean that African-Americans are somehow innocents, subjected to a set up by state officials? Not especially. What it does suggest is that state actors, at all stages of the criminal justice system, including slating at the police station, arraignment at the judicial office, pretrial, trial and sentencing stage before a court, treat African-American defendants with a special vengeance not experienced by white defendants.[94] Hence, we have the prison house and criminal justice structures as a bastion of white racism, displaying severe racial disparities, unequally disseminating terror and group loss for racialized groups in the US. It is a bitter fruit of the nation’s legacy of four centuries of slavery in North America, of the Jim Crow rollback of Reconstruction that often was reinforced by lynching practices. Some of today’s prisons are, in fact, built on sites of former slave plantations.[95] More importantly, prisons today are institutions that preserve a white society marked by white dominance and the confinement of nonwhite bodies, especially black bodies, exposing those bodies to commodification, immobilization, and disintegration.

The seeking of a lover to embody these words; the pining for a love that will be unconditional; the search for a union that is absolute; the sense that our partners should give us what we were given--or what we believe we should have been given--by our parents; the craving for reassurance--tell me I’m special, tell me I’m beautiful, tell me I’m smart, tell me I’m successful, tell me you love me, tell me it’s forever, no matter what, till death do us part--these were scarcely more than a child’s cries. Yet most us could not bear to give up on these longings. Most of us could not stand to relinquish the yearning for someone to be our fulfillment, our affirmation, because to turn away from such hope would be to acknowledge that we are, inescapably, navigating our lives alone, supported by love if we are lucky but, finally, on our own. pp. 144-45.

...imagine that you hold in one hand an oddly shaped stone. You keep this hand closed into a fist, but still you can feel the stone’s curvature and the pointed edges, the roughness—of course, you know the relative size and weight and might even have a mental image of the color of this stone, even if you have not yet laid eyes upon it. Imagine that stone in your hand. Imagine what it is like to know everything about the way it feels, but nothing of how it looks. Hold that in mind for a moment. Now, imagine that there is a person standing next to you who tells you that she also holds a stone in her hand. You look down and see the clenched fist and she sees yours and you confess the same. Neither of you, it seems, has yet opened the hand and seen the stone. Still, you can only trust each other’s proclamations. Standing together with your stones in hand, the two of you theorize about whether or not your respective stones are similar to one another. You discuss mundane details about your stones (not the special ones—you hesitate to make mention of the sharp point in the northern hemisphere or the flat area on the bottom). Your neighbor finally notes similarities between her stone and yours and you nod with relief and acknowledge that your stones indeed share reasonable commonalities. Over the course of your discussion, you and your neighbor finally conclude, without bothering to open your hands, that the stones you hold must indeed be quite similar. Are they? It is only suitable to say that they are. At the same time, and in spite of your desire not to offend, there is no doubt in your mind that the stone you hold bespeaks a greater prominence than that of your neighbor. You are not sure how you know this to be true, but it must be so! And I do not mean that this stone simply holds a greater subjective prominence. It has something of the universal, for it is, indeed, an auspicious stone! Silently, you hypothesize in what ways it must be special. It is possibly different in shape, color, weight, size and texture from the other, but you cannot confirm this. Perhaps, it is special by substance? Still, you are unsure. The very fact of your uncertainty begins to bother you and unleashes within you a deep insecurity. What if you are wrong and your stone is actually inferior to the other…or inferior even to some third stone not yet encountered? Meanwhile, your neighbor is silently suffering in the same agony. Both of you tacitly understand that, without comparing the two visually, it is absurd to proclaim the two stones similar. Yet, your fist remains clenched, as does your neighbor’s and so you find yourselves unable to hold out the stones before you and compare them side-by-side. Of course, this is possible, but the mutual curiosity is outstripped by an inveterate pride, and so you both become afraid of showing (and even seeing) what you have, for fear that your respective stones will be different in appearance from the model that you have each conceptualized in mind. Meekly your eyes meet and you smile to one another at your new comradeship, but, all the while, remain paralyzed by a simultaneous shame and vanity.

She was interviewing one of my favorite television actors, Don Johnson of Miami Vice. As he reclined on a couch in his lovely home, Don told Barbara about the joys and difficulties in his life. He talked of past struggles with drug and alcohol abuse and work addiction. Then he spoke of his relationships with women—how exciting and attractive he found them. I could see his energy rise and his breath quicken as he spoke. An air of intoxication seemed to fill the room. Don said his problem was he liked women too much and found it hard to be with one special partner over a long period. He would develop a deep friendship and intimacy, but then his eyes would wander. I thought to myself, this man has been sexually abused! His problems sounded identical to those of adult survivors I counsel in my practice. But then I reconsidered: Maybe I’ve been working too hard. Perhaps I’m imagining a sexual abuse history that isn’t really there. Then it happened. Barbara leaned forward and, with a smile, asked, “Don, is it true that you had your first sexual relationship when you were quite young, about twelve years old, with your seventeen-year-old baby-sitter?” My jaw dropped. Don grinned back at Barbara. He cocked his head to the side; a twinkle came into his blue eyes. “Yeah,” he said, “and I still get excited just thinking about her today.” Barbara showed no alarm. The next day I wrote Barbara Walters a letter, hoping to enlighten her about the sexual abuse of boys. Had Don been a twelve-year-old girl and the baby-sitter a seventeen-year-old boy, we wouldn’t hesitate to call what had happened rape. It would make no difference how cooperative or seemingly “willing” the victim had been. The sexual contact was exploitive and premature, and would have been whether the twelve-year-old was a boy or a girl. This past experience and perhaps others like it may very well be at the root of the troubles Don Johnson has had with long-term intimacy. Don wasn’t “lucky to get a piece of it early,” as some people might think. He was sexually abused and hadn’t yet realized it.   Acknowledging past sexual abuse is an important step in sexual healing. It helps us make a connection between our present sexual issues and their original source. Some survivors have little difficulty with this step: They already see themselves as survivors and their sexual issues as having stemmed directly from sexual abuse. A woman who is raped sees an obvious connection if she suddenly goes from having a pleasurable sex life to being terrified of sex. For many survivors, however, acknowledging sexual abuse is a difficult step. We may recall events, but through lack of understanding about sexual abuse may never have labeled those experiences as sexual abuse. We may have dismissed experiences we had as insignificant. We may have little or no memory of past abuse. And we may have difficulty fully acknowledging to ourselves and to others that we were victims. It took me years to realize and admit that I had been raped on a date, even though I knew what had happened and how I felt about it. I needed to understand this was in fact rape and that I had been a victim. I needed to remember more and to stop blaming myself before I was able to acknowledge my experience as sexual abuse.

Big variations in the value of money give rise to the danger that commerce will emancipate itself from the money which is subject to State influence and choose a special money of its own. But without matters going so far as this it is still possible for all the consequences of variations in the value of money to be eliminated if the individuals engaged in economic activity clearly recognize that the purchasing power of money is constantly sinking and act accordingly. If in all business transactions they allow for what the objective exchange-value of money will probably be in the future, then all the effects on credit and commerce are finished with. In proportion as the Germans began to reckon in terms of gold, so was further depreciation rendered incapable of altering the relationship between creditor and debtor or even of influencing trade. By going over to reckoning in terms of gold, the community freed itself from the inflationary policy of the government. Thus it checkmated this inflationary policy, and eventually even the government was obliged to acknowledge gold as a basis of reckoning.

Only under a polity in which all citizens enjoy equal rights—corresponding to the liberal ideal, which has nowhere ever been fully achieved—can there be political parties consisting of associations of persons who want to see their ideas on legislation and administration put into effect. For there can very well be differences of opinion concerning the best way to achieve the liberal aim of assuring peaceful social cooperation, and these differences of opinion must join issue as conflicts of ideas. Thus, in a liberal society there could be socialist parties too. Even parties that seek to have a special legal position conceded to particular groups would not be impossible under a liberal system. But all these parties must acknowledge liberalism (at least temporarily, until they emerge victorious) so far as to make use in their political struggles solely of the weapons of the intellect, which liberalism views as the only ones permissible in such contests, even though, in the last analysis, as socialists or as champions of special privileges, the members of the antiliberal parties reject the liberal philosophy.

[A]t least since the late nineteenth century when the primary role in categorising sexual behaviour and naming what is ‘normal’ and what is ‘perverse’ passed, in most industrial societies, from the religious to the medical and scientific professions, we have lived with the notion of distinct categories of people labelled ‘homosexual’ and ‘heterosexual’. (The category ‘homosexual’ was coined by the Viennese writer Karol Benkert in 1869, ‘heterosexual’ emerging somewhat later.) Since that time, new discourses have tried to establish the male ‘homosexual’ as a distinct type of person - as opposed to same-sex attraction or same-sex acts being seen as a potential in everyone. As Peter Tatchell [‘It’s Just a Phase: Why Homosexuality is Doomed’, in Simpson (ed.), Anti-Gay, London: Cassell. 1996] puts it, ‘prior to that time … there were only homosexual acts, not homosexual people … [For] the medieval Catholic Church … homosexuality was not … the special sin of a unique class of people but a dangerous temptation to which any mortal might succumb. This doctrine implicitly conceded the attractiveness of same-sex desire, and unwittingly acknowledged its pervasive, universal potential

She sat sobbing. She shook her head. Yet even though I could have told you how all of this would end I thought it not too much to ask that you have a final glimpse of hope in the world to lift your heart before the shroud drops, the darkness. Do you see? Oh God, she said. Oh God. I’m sorry. She looked at him a final time. You dont have to, she said. You dont. You dont. He shook his head. You’re asking that I make myself vulnerable and that I can never do. I have only one way to live. It doesnt allow for special cases. A coin toss perhaps. In this case to small purpose. Most people dont believe that there can be such a person. You can see what a problem that must be for them. How to prevail over that which you refuse to acknowledge the existence of. Do you understand? When I came into your life your life was over. It had a beginning, a middle, and an end. This is the end. You can say that things could have turned out differently. That they could have been some other way. But what does that mean? They are not some other way. They are this way. You’re asking that I second say the world. Do you see? Yes, she said, sobbing. I do. I truly do. Good, he said. That’s good. Then he shot her.

In some ways, though, Judaism was distinctive. All other religions in the empire were polytheistic—acknowledging and worshiping many gods of all sorts and functions: great gods of the state, lesser gods of various locales, gods who oversaw different aspects of human birth, life, and death. Judaism, on the other hand, was monotheistic; Jews insisted on worshiping only the one God of their ancestors, the God who, they maintained, had created this world, controlled this world, and alone provided what was needed for his people. According to Jewish tradition, this one all-powerful God had called Israel to be his special people and had promised to protect and defend them in exchange for their absolute devotion to him and him alone. The Jewish people, it was believed, had a “covenant” with this God, an agreement that they would be uniquely his as he was uniquely theirs. Only this one God was to be worshiped and obeyed; so, too, there was only one Temple, unlike in the polytheistic religions of the day in which, for example, there could be any number of temples to a god like Zeus. To be sure, Jews could worship God anywhere they lived, but they could perform their religious obligations of sacrifice to God only at the Temple in Jerusalem.

Socrates: So now you won't acknowledge any gods except the ones we do--Chaos, the Clouds, the Tongue--just these three? Strepsiades: Absolutely-- I'd refuse to talk to any other gods, if I ran into them--and I decline to sacrifice or pour libations to them. I'll not provide them any incense... I want to twist all legal verdicts in my favor, to evade my creditors. Chorus Leader: You'll get that, just what you desire. For what you want is nothing special. So be confident--give yourself over to our agents here. Strepsiades: I'll do that--I'll place my trust in you. Necessity is weighing me down--the horses, those thoroughbreds, my marriage--all that has worn me out. So now, this body of mine I'll give to them, with no strings attached, to do with as they like--to suffer blows, go without food and drink, live like a pig, to freeze or have my skin flayed for a pouch-- if I can just get out of all my debt and make men think of me as bold and glib, as fearless, impudent, detestable, one who cobbles lies together, makes up words, a practiced legal rogue, a statute book, a chattering fox, sly and needle sharp, a slippery fraud, a sticky rascal, foul whipping boy or twisted villain, troublemaker, or idly prattling fool. If they can make those who run into me call me these names, they can do what they want--no questions asked. If, by Demeter, they're keen, they can convert me into sausages and serve me up to men who think deep thoughts. Chorus: Here's a man whose mind's now smart, no holding back--prepared to start. When you have learned all this from me you know your glory will arise among all men to heaven's skies. Strepsiades: And what will I get out of this? Chorus: For all time, you'll live with me a life most people truly envy. Strepsiades: You mean one day I'll really see that? Chorus: Hordes will sit outside your door wanting your advice and more-- to talk, to place their trust in you for their affairs and lawsuits, too, things which merit your great mind. They'll leave you lots of cash behind. Chorus Leader: [to Socrates] So get started with this old man's lessons, what you intend to teach him first of all--rouse his mind, test his intellectual powers. Socrates: Come on then, tell me the sort of man you are--once I know that, I can bring to bear on you my latest batteries with full effect. Strepsiades: What's that? By god, are you assaulting me? Socrates: No--I want to learn some things from you. What about your memory? Strepsiades: To tell the truth, it works two ways. If someone owes me something, I remember really well. But if it's poor me that owes the money, I forget a lot. Socrates: Do you have a natural gift for speech? Strepsiades: Not for speaking--only for evading debt. Socrates: ... Now, what do you do if someone hits you? Strepsiades: If I get hit, I wait around a while, then find witnesses, hang around some more, then go to court.

But there was more than dullness in the confessional; it was not that by itself that had sickened him or propelled him toward that always widening club, Associated Catholic Priests of the Bottle and Knights of the Cutty Sark. It was the steady, dead, onrushing engine of the church, bearing down all petty sins on its endless shuttle to heaven. It was the ritualistic acknowledgment of evil by a church now more concerned with social evils; atonement told in beads for elderly ladies whose parents had spoken European tongues. It was the actual presence of evil in the confessional, as real as the smell of old velvet. But it was a mindless, moronic evil from which there was no mercy or reprieve. The fist crashing into the baby’s face, the tire cut open with a jackknife, the barroom brawl, the insertion of razor blades into Halloween apples, the constant, vapid qualifiers which the human mind, in all its labyrinthine twists and turns, is able to spew forth. Gentlemen, better prisons will cure this. Better cops. Better social services agencies. Better birth control. Better sterilization techniques. Better abortions. Gentlemen, if we rip this fetus from the womb in a bloody tangle of unformed arms and legs, it will never grow up to beat an old lady to death with a hammer. Ladies, if we strap this man into a specially wired chair and fry him like a pork chop in a microwave oven, he will never have an opportunity to torture any more boys to death. Countrymen, if this eugenics bill is passed, I can guarantee you that never again— Shit

I’ve been so mean to my body, outright hateful. I disparage her and call her names, I loathe parts of her and withhold care. I insist on physical standards she can never reach, for that is not how she is even made, but I detest her weakness for not pulling it off. I deny her things she loves depending on the current fad: bread, cheddar cheese, orange juice, baked potatoes. I push her too hard and refuse her enough rest. No matter what she accomplishes, I’m never happy with her. I’ve barely acknowledged her role in every precious experience of my life. I look at her with contempt. And yet every morning, no matter how terrible I have been to her, she gets us out of bed, nurtures the family, meets the needs of the day. She tells me when I am hungry or tired and sends special red-alert signals when I am overwhelmed or scared. She has safely gotten me to and from a thousand cities with fresh energy. She flushes with red wine, which she loves, which is pretty cute. She walked the Cliffs of Moher in Ireland, the red dirt of Uganda, the steep opulence of Santorini, the ruins of Pompeii. She senses danger, trouble, land mines; she is never wrong. Every single time, she tells me when not to say something. She has cooked ten thousand meals. She prays without being told to; sometimes I realize she is whispering to God for us. She walks and cooks and lifts and hugs and types and drives and cleans and holds babies and rests and laughs and does everything in her power to live another meaningful, connected day on this earth. She sure does love me and my life and family. Maybe it is time to stop hating her and just love her back.

Life is pretty short yet magnanimous if we know just how to live right. It isn't that easy, it takes a lot of our soul, sometimes too many broken pieces to finally come together in binding a masterpiece that smiles like a solitary star forever gazing around at the music of an eternal cosmos. The most brutal yet beautiful truth about Life is that It is marked, marked with Time where every moment takes us closer to death, it doesn't have to sound or feel bad or scary because death is the most inevitable truth in this mortal world. While the knowledge of death jolts our mind with the uncertainty of Life, clutches us in the emotion of fear to think of pain or the loss of bonds, when we acknowledge that as a part of our souls' journey and take every moment as our precious gift, a blessing to experience this Life with its beautiful garden of emotions blossoming with wonderful smiles that we can paint on others, then we make our Life magnanimous, then we make even the very face of death as that of an angel coming to take us to a different voyage, soaked in a lot of memories and experiences beautifully binding our soul. I have realised that when we live each day as if it's the last day of our life, we become more loving and gentle to everyone around and especially to our own selves. We forgive and love more openly, we grace and embrace every opportunity we get to be kind, to stay in touch with everything that truly matters. I have realised that when we rise every morning with gratitude knowing that the breath of air still passes through our body, just in the mere understanding that we have one more day to experience Life once again, we stay more compassionate towards everything and everyone around and invest more of our selves into everything and everyone that truly connect and resonate with our soul. I have realised that when we consciously try to be good and kind, no matter however bad or suffocating a situation is we always end up taking everything at its best holding on to the firm grip of goodness, accepting everything as a part of our souls' lesson or just a turn of Time or Fate and that shapes into our strength and roots our core with the truest understanding of Life, the simple act of going on and letting go. Letting go of anything and everything that chains our Soul while going on with a Heart open to Love and a Soul ready to absorb all that falls along the pathway of this adventure called Life. I have realised that when we are kind and do anything good for another person, that gives us the most special happiness, something so pure that even our hearts don't know how deep that joy permeates inside our soul. I have realised that at the end of the day we do good not because of others but because of our own selves, for if tomorrow death comes to grace me I hope to smile and say I have Lived, loved unconditionally and embraced forgiveness, kindness and goodness and all the other colours of Love with every breath I caught, I have lived a Life magnanimous. So each time someone's unkind towards you, hold back and smile, and try to give your warmth to that person. Because Kindness is not a declaration of who deserves it, it's a statement of who you are. So each time some pieces of your heart lay scattered, hold them up and embrace everyone of them with Love. Because Love is not a magic potion that is spilled from a hollow space, it's a breath of eternity that flows through the tunnel of your soul. So each time Life puts up a question of your Happiness, answer back with a Smile of Peace. Because Happiness is not what you look for in others, it's what you create in every passing moment, with the power of Life, that is pretty short when we see how counted it stands in days but actually turns out absolutely incredibly magnanimous when loved and lived in moments.

Students of the theory of ethics call only those acts "good" which are the expression of good impulses and refuse to acknowledge others as such. But society is on the whole guided by practical aims and does not bother about this distinction; it is satisfied if a man adapts his conduct and his actions to the precepts of civilization and asks little about his motives. We have heard that the outer compulsion which education and environment exercise upon a man brings about a further transformation of his impulse life for the good, the change from egotism to altruism. But this is not the necessary or regular effect of the outer compulsion. Education and environment have not only love premiums to offer but work with profit premiums of another sort, namely rewards and punishments. They can therefore bring it about that a person subject to their influence decides in favor of good conduct in the civilized sense without any ennobling of impulse or change from egotistic into altruistic inclinations. On the whole the consequence remains the same; only special circumstances will reveal whether the one person is always good because his impulses compel him to be so while another person is good only in so far as this civilized behavior is of advantage to his selfish purposes. But our superficial knowledge of the individual gives us no means of distinguishing the two cases, and we shall certainly be misled by our optimism into greatly over-estimating the number of people who have been transformed by civilization. Civilized society, which demands good conduct and does not bother about the impulse on which it is based, has thus won over a great many people to civilized obedience who do not thereby follow their own natures. Encouraged by this success, society has permitted itself to be misled into putting the ethical demands as high as possible, thereby forcing its members to move still further from their emotional dispositions. A continual emotional suppression is imposed upon them, the strain of which is indicated by the appearance of the most remarkable reactions and compensations. In the field of sexuality, where such suppression is most difficult to carry out, it results in reactions known as neurotic ailments. In other fields the pressure of civilization shows no pathological results but manifests itself in distorted characters and in the constant readiness of the inhibited impulses to enforce their gratification at any fitting opportunity.

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized.

Unconditional Love - Love Without Condition I love you as you are, as you seek to find your own special way to relate to the world. I honour your choices to learn in the way you feel is right for you. I know it is important that you are the person you want to be and not someone that I or others think you "should" be. I realise that I cannot know what is best for you, although perhaps sometimes I think I do. I have not been where you have been, viewing life from the angle you have. I do not know what you have chosen to learn, how you have chosen to learn it, with whom or in what time period. I have not walked life looking through your eyes, so how can I know what you need. I allow you to be in the world without a thought or word of judgement from me about the deeds you undertake. I see no error in the things you say and do. In this place where I am, I see that there are many ways to perceive and experience the different facets of our world. I allow without reservation the choices you make in each moment. I make no judgement of this, for if I would deny your right to your evolution, then I would deny that right for myself and all others. To those who would choose a way I cannot walk, whilst I may not choose to add my power and my energy to this way, I will never deny you the gift of love that God has bestowed within me, for all creation. As I love you, so I shall be loved. As I sow, so shall I reap. I allow you the Universal right of Free Will to walk your own path, creating steps or to sit awhile if that is what is right for you. I will make no judgement that these steps are large or small, nor light or heavy or that they lead up or down, for this is just my viewpoint. I may see you do nothing and judge it to be unworthy and yet it may be that you bring great healing as you stand blessed by the Light of God. I cannot always see the higher picture of Divine Order. For it is the inalienable right of all life to choose their own evolution and with great Love I acknowledge your right to determine your future. In humility I bow to the realisation that the way I see as best for me does not have to mean it is also right for you. I know that you are led as I am, following the inner excitement to know your own path. I know that the many races, religions, customs, nationalities and beliefs within our world bring us great richness and allow us the benefit and teachings of such diverseness. I know we each learn in our own unique way in order to bring that Love and Wisdom back to the whole. I know that if there were only one way to do something, there would need only be one person. I will not only love you if you behave in a way I think you should, or believe in those things I believe in. I understand you are truly my brother and my sister, though you may have been born in a different place and believe in another God than I. The love I feel is for all of God's world. I know that every living thing is a part of God and I feel a Love deep within for every person, animal, tree and flower, every bird, river and ocean and for all the creatures in all the world. I live my life in loving service, being the best me I can, becoming wiser in the perfection of Divine Truth, becoming happier in the joy of ... Unconditional Love

The power in a sincere compliment is enormous. There is nothing that makes people feel more special than to have their finer traits noted and appreciated. You can compliment someone on a new hairstyle, an item of clothing, a piece of jewelry, or physical appearance. However, not all compliments are created equal. A good compliment acknowledges the object of admiration: - That’s a nice sweater you’re wearing, or What an unusual tie. An excellent, top-of-the-line compliment goes beyond that to give conversation material by expounding on why you like the item. For instance, you might elaborate on the sweater by saying, - I love your sweater. That shade really enhances the color of your eyes. You can turn your appreciation of a good-looking tie into a more powerful compliment by saying, - That’s a great tie. Its unusual design really sets it apart, I always enjoy it when men make fashion statements with their ties.

But the successful groups I visited paid attention to moments of arrival. They would pause, take time, and acknowledge the presence of the new person, marking the moment as special: We are together now.

Anthropic models propose that life and intelligence are developmentally destined to emerge in our particular universe, and range from the mathematical (the apparent fine tuning of fundamental universal parameters, e.g., Rees 1999), to the empirical (special universal chemistry that promotes precursors to biogenesis, e.g., Henderson 1913, 1917; Miller 1953; Lazcano 2004), to the teleological (analogies and arguments for systemic function or purpose to cosmic intelligence, e.g., this paper). Today, as acknowledged by even their most adept practitioners (Barrow and Tipler 1986; Krauss et. al. 2008), anthropic universe models proceed more from ignorance and assumption than from knowledge.

monarchy, if it was like the monarchies which governed Israel’s neighbors, was alien to the ideals which they had learned in the wilderness. Let Yahweh alone be acknowledged as King in Israel. Let him use as his agents not one particular family, but the men whom from time to time he might choose, giving them special powers, to rule his people and defend

Instead of hiding bodies in mass graves, corpses were triumphantly displayed, as when the Jalisco New Generation (while still part of El Chapo’s Sinaloa cartel) dumped the thirty-five bodies on an avenue in Veracruz in September 2011. In reply, the Zetas scattered twenty-six corpses in Jalisco and a dozen in Sinaloa. On closer inspection, the bodies were those of ordinary citizens, not criminals: they were workers and students who had been abducted and murdered and displayed in order to strike fear in the heart of anyone who doubted the murderous resolve of the Zetas... In To Die in Mexico: Dispatches from Inside the Drug War, John Gibler writes about a related series of bizarre and violent episodes that took place in Torreón, in Coahuila state, bordering Texas: “Who would believe, for example, that the warden of a state prison would let convicted killers out at night and loan them official vehicles, automatic assault rifles, and bulletproof vests, so that they could gun down scores of innocent people in a neighboring state and then quickly hop back over the state line and into prison, behind bars, a perfect alibi. Who would believe that a paramilitary drug-trafficking organization formed by ex−Special Forces of the Mexican Army would kidnap a local cop and torture him into confessing all of the above details about the prisoners’ death squad, videotape the confession, execute the cop on camera with a shot to the heart, and then post the video on YouTube? Who could fathom that the federal attorney general would, within hours of the video-taped confession and execution being posted online, arrest the warden, and then a few days later hold a press conference fully acknowledging that the prisoners’ death squad had operated for months, killing ten people in a bar in January 2010, eight people in a bar in May 2010, and seventeen people at a birthday party in July?” Yet all of this actually happened. During April 2012, when El Chapo was at war with the Zetas, fourteen torsos — armless and legless bodies — were found in a car by the side of the road in Nuevo Laredo. Dead Zetas. Some of the torsos were in the trunk, for which there is a specific narco term: encajuelado (“trunked”; therefore, trunks trunked). Soon after, in Michoacán state, the Zetas met their match in the person of Nazario Moreno (called El Más Loco, the Craziest One), leader of the ruthless Templarios, the Knights Templar cartel, whose recruits were required to eat human flesh—their victims’— as part of their initiation rites. When Moreno was gunned down by the Mexican army in 2014, the Zetas flourished, and remain dominant. But there was a posthumous bonus for the Craziest One: he was promoted to sainthood. In and around his birthplace in Apatzingán, shrines and altars were erected to Saint Nazario, the dead capo represented as a holy figure in robes, venerated by credulous Michoacanos.

Being forced to submit to someone else’s will is the same. It makes people try to justify themselves. In order to avoid acknowledging one’s impotence, one’s abject weakness, people try to find some reason. They think, this person must be something really special to beat me so thoroughly. Or, anyone would be powerless in this situation. This gives some small satisfaction. The more confidence and self-regard someone has, the more they need to tell themselves something like this. And once they do, the power relations are set in stone. Then all you have to do is say two or three things that stroke the person’s ego and they’ll do whatever you tell them.

Davie's hostility to sectarianism, and to religious 'fanaticism', was perhaps part of his appeal. He acknowledged the legacy of Calvinism in his interpretation of the Enlightenment and democratic intellectualism, and continued to argue that the distinctive blend of religion, law and education was Scotland's special contribution to civilisation. But by the 1950s and 1960s, the Church of Scotland and its ministers were widely regarded in intellectual circles as a repressive force, morally censorious and culturally philistine. Davie's work, it may be suggested, was attractive to the youthful intelligentsia created by post-war university expansion. Before the war, most Scottish graduates had gone into the professions, the civil service, or school teaching. But now there were new career fields in the media, politics, and college teaching which promoted a less conformist attitude. The Reformation had long been seen as the basis for Scotland's identity and its cultural difference from England, but Davie offered a version of Scottish identity which substituted a secular intellectualism for the well-worn themes of Calvinism and John Knox, and made no appeal, either, to Kailyard sentimentality. Davie became a cult figure for journals like Cencrastus and the New Edinburgh Review, to which he contributed himself.

Narcissistic Disorder The basic premise of this personality disorder is an inflated sense of self worth. This trait is often emphasized by a need to be appreciated and admired although someone with this disorder usually is unable to have any empathy for others; no matter what their situation. People with this disorder will often be fond of overly grand gestures and will assume they are the most important part of anyone’s life; even if you met them just five minutes ago. There are very few scenarios where this inflated sense of self worth is appropriate in modern society. Surprisingly, under this façade there is usually a very fragile self esteem which needs the consistent bolstering of ego that their behavior attracts. People with this disorder will often appear to be snobbish, disdainful or simply patronizing and condescending. They are likely to give out opinions on the failings of others at the drop of a hat without acknowledging their own shortcomings. The belief that they should be the most important person in any room can lead to issues when dealing with relationships at home or at work; this will be particularly noticeable if someone else is praised and you are not. In situations such as these, it is common for someone with this disorder to react angrily or impatiently; making it very difficult to build a long term relationship. The Symptoms Again, in order for someone to be diagnosed with this condition they will need to display at least five of the following symptoms and to have had these issues for at least one year. •   A sufferer has a hugely inflated opinion of their own self worth. They will usually inflate their achievements and skills to ensure they are the best in the room. They are unlikely to be able to substantiate any of these claims. •   They often indulge in a fantasy world where they have unlimited success, power, money and love. This indulgence can occur at any time. •   They will have a belief that they are very special and that there are only a few other people in the world which are on the same level as them. This belief means they will often try to associate with these people and no one else; as these are the only people who will understand them. •   The belief that they are special necessitates them to expect and demand your praise and adulation at all times of the day. They expect to be admired simply for being who they are. This belief extends to expecting others to provide them with favorable treatment and to know their expectations without being told them. •   This feeling of their own self worth will cause many people with this disorder to take advantage of others in order to achieve their own goal. They are unlikely to see this as exploitation; instead, it is just others doing what they should to satisfy their needs. •   It is usual for someone with this personality disorder to lack empathy towards others, particularly those who they feel are beneath them; which is almost everyone. •   Envy is a common trait in people with this disorder. They are liable to be envious of anyone who has something they do not and they will believe others are envious of them; because of their importance. •   People who suffer from this illness will often come across as arrogant, haughty or even rude. This disorder occurs in more men than women and current estimates suggest that the disorder is present in approximately six percent of the population. Symptoms associated with this disorder will always be present, even when a child; but the constantly evolving personality is likely to mask this and it is not usually possible to diagnose the condition until the late teens or early twenties.

It is not only Christians who can paint with beauty, nor for that matter only Christians who can love or who have creative stirrings. Even though the image is now contorted, people are made in the image of God. This is who people are, whether or not they know or acknowledge it. God is the great Creator, and part of the unique mannishness of man, as made in God’s image, is creativity. Thus, man as man paints, shows creativity in science and engineering and so on. Such activity does not require a special impulse from God, and it does not mean that people are not alienated from God and do not need the work of Christ to return to God. It does mean that man as man, in contrast to non-man, is creative. A person’s world view almost always shows through in his creative output, however, and thus the marks on the things he creates will be different. This is so in all fields—for example, in the art of the Renaissance compared to that of the Reformation, or in the direction man’s creative stirrings in science will assume, and whether and how the stirring will continue. In the case of the Reformation the art showed the good marks of its biblical base.

Institutionalization and ‘special housing' At the time of the passage of the ADA, states still had laws on the books requiring people with mental disabilities to be institutionalized. Not even slaves had been so restricted. "Spurred by the eugenics movement," write legal historians Morton Horwitz, Martha Field and Martha Minow, "every state in the country passed laws that singled out people with mental or physical disabilities for institutionalization." The laws made it clear that the state's purpose was not to benefit disabled people but to segregate them from "normal" society. Thus, statutes noted that the disabled were segregated and institutionalized for being a "menace to society" [and] so that "society [might be] relieved from the heavy economic and moral losses arising from the existence at large of these unfortunate persons." "The state of Washington made it a crime for a parent to refuse state-ordered institutionalization," they wrote; "once children were institutionalized, many state laws required parents to waive all custody rights." Justice Thurgood Marshall wrote in the 1985 Cleburne Supreme Court decision (the decision saying that people with mental retardation did not constitute a "discrete and insular" minority) that this "regime of state-mandated segregation and degradation [had] in its virulence and bigotry rivaled, and indeed paralleled, the worst excesses of Jim Crow. Massive custodial institutions were built to warehouse the retarded for life." Yet they continue today. In 1999, the Supreme Court in its Olmstead decision acknowledged that the ADA did in fact require states to provide services to people with disabilities in the "most integrated setting"; but institutionalization continued, because federal funds  -- Medicaid, mostly  -- had a built-in "institutional bias," the result of savvy lobbying over the years by owners of institutions like nursing homes: In no state could one be denied a "bed" in a nursing home, but in only a few states could one use those same Medicaid dollars to get services in one's home that were usually much less expensive. Ongoing battles were waged to close down the institutions, to allow the people in them to live on their own or in small group settings. But parents often fought to keep them open. When they did close, other special facilities cropped up.

special acknowledgments 1. my sun & rain, who believed i could write this even when i didn't. 1. my father, who probably didn't know i was a writer but will hopefully be proud of me for writing this. 1. my sister-savior, who wouldn't imagine giving up on me even in the darkest of times. 1. the rest of my family, who always encouraged me to keep moving forward even if it meant pushing me out of my comfort zone. 1. my beta readers (christine, mira, danika, shauna, rob, mason & lauren), who cried while reading this & — most importantly — pointed out my inconsistencies & corrected most of my grammar mistakes.

I walked through the doorway and into the hall with Mrs. Taylor loaded on my stretcher. I was flanked on either side by the nursing staff. They stood in silence, honoring Mrs. Taylor. I felt honored, too. Because it wasn’t just Mrs. Taylor that they were acknowledging; in an indirect way, they were acknowledging me. They were acknowledging my work and my profession in a profoundly special way. I was at the end of a fourteen-hour day, but I felt rejuvenated. I didn’t feel like I needed to be hidden. I didn’t feel invisible.

Bryce smiled slightly. Also true. “But do you think Danika might have been keeping anything else a secret?” Fury seemed to consider. Then said, “The only other secret I knew about Danika was that she was a bloodhound.” Bryce straightened. “A what?” Fury signaled the barista for another chai. “A bloodhound—she could scent bloodlines, the secrets in them.” “I knew Danika had an intense sense of smell,” Bryce acknowledged. “But I didn’t realize it was that …” She trailed off, memory surfacing. “When she came home with me over winter break freshman year, she could pick out the family ties of everyone in Nidaros. I thought it was a wolf thing. It’s special?” “I only know about it because she confronted me when we first met. She scented me, and wanted to understand.” Fury’s eyes darkened. “We sorted our shit out, but Danika knew something dangerous about me, and I knew something dangerous about her.” It was as much as Fury had ever said about being … whatever she was. “Why is it dangerous to be a bloodhound?” “Because people will pay highly to use the gift and to kill anyone with it. Imagine being able to tell someone’s true lineage—especially if that person is a politician or some royal whose parentage is in question. Apparently, the gift came from her sire’s line.

As I’m writing this, I look down at my companion, my cat, Butter. He’s in one of his favorite positions, sprawled out, belly up, at my feet. We share as close a human-animal bond as possible, which is quite a bit. Not all cats obviously allow themselves to love you or even acknowledge your existence, but Butter does. Those soulful green eyes looking up at me in trusting dependence assure me that I am special, even if I am a human being. (p. 113)

In No Contest, Alfie Kohn characterizes competition as coming from situations where resources are scarce. But education involves a resource that can never be scarce: one person having knowledge and wisdom does not prevent someone else from having it. It might be scarce in the sense that not many people have it, especially when it comes to very specialized knowledge, but the whole point of education should be to share knowledge and wisdom with the next generation and thus ensure that it keeps growing. So the fact that we make education competitive is at worst contradictory and at best a choice that we should acknowledge and question.

In the talks, China’s strategy was to secure the full, final and unambiguous acknowledgement from India about Tibet as a part of China; to end all special privileges for India in Tibet; and to put off any discussion about the frontier until a later date. This had already been substantially achieved on the ground, but China wanted it to be agreed upon bilaterally, in the form of a treaty.

1.​Don’t keep people waiting, if you can help it. 2.​If you have a caller whom you cannot see immediately—acknowledge his presence and let him know you will see him as soon as possible. 3.​Thank people. 4.​Treat people as “special.

Because, really, it’s not that I’m looking for some big accolades or round of applause. But it would be nice, I suppose, if my family acknowledged, even a little, that special moments are made special because of special effort. By me.

Your dream is the mole behind your ear, that chip in your front tooth, your freckles. It's the thing that makes you special, but not the thing that makes you great. The courage in trying, the passion in living, and the acknowledgement and appreciation of the beauty happening around you does that. Dreamer, I am not fit to say much more, because I don't know much more than that. If you do, please write back. If not, please accept this as just a few words of encouragement. And if this letter means nothing to you, if it's just more pointless weight added to an already heavy life, feel free to burn it and use it for firelight for this long and often dark road. But if you somehow find truth, comfort, or anything at all within this ramble, keep it close and use it for firelight for this long and often dark road.

the extraordinary distress of India, when acknowledged, was like something given, eternal, something to be read only as background. And there were, as always, those who thought they could find a special spiritual quality in the special Indian distress.

The very fact of being a witch wasn't too impressive in Craw Valley; it was well known but rarely acknowledged that some in the community could get rid of warts with the touch of a hand, or blow out the fire in a burn. But the Bucks were notorious for their special talents and ability to perform powerful mountain magic, and Lee was next in their illustrious line.

It’s the thing that makes you special, but not the thing that makes you great. The courage in trying, the passion in living, and the acknowledgment and appreciation of the beauty happening around you does that.

When you’re a teacher, you’re more than a teacher. You are a second mother, a counselor, a psychologist, and a whole host of other things. So, you have to act accordingly. You cannot let moments like that pass by without acknowledging them. Children have to be made to feel safe. That’s one of the ways you do it. You acknowledge their feelings. All the while reassuring them that their feelings are valid. Then you work out a plan to solve them. Although you will not reach every single student, you will reach most of them. And that, my dear sir or madam, is how you make a classroom family!

For the Church, the option for the poor is primarily a theological category rather than a cultural, sociological, political, or philosophical one. God shows the poor "his first mercy." This divine preference has consequences for the faith life of all Christians, because we are called to have "this mind...which was in Jesus Christ" (Phil. 2:5). Inspired by this, the Church has made an option for the poor, which is understood as a "special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness." This option - as Benedict XVI has taught - "is implicit in our Christian faith in a God who became poor for us, so as to enrich us with his poverty." This is why I want a Church that is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them. The new evangelization is an invitation to acknowledge the saving power at work in their lives and to put them at the center of the Church's pilgrim way. We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them, and to embrace the mysterious wisdom that God wishes to share with us through them.

The thing that gets me is, when I switched to doing an MBA at night while working at Bexley, he was unimpressed. Like he'd had any kind of opinion. Like I wasn't even noticed or acknowledged enough to disappoint. But I have, Over and over, my entire life. My career is a joke to him." I'm surprised by how angry I'm getting. I think of Anthony, his face permanently twisted into a sarcastic expression, "He's lost something special in you, Why is he like this?" "I don't know. If I knew, maybe I could change it. He's just been that way with me, and most people.

Our neighbor, Hugo du Toit, was a very handsome Afrikaner, who, with his two sisters, was a close friend of Louis Botha, the first Prime Minister of the Union of South Africa, and also a close friend of General Jan Christiaan Smuts, the Prime Minister of the Union of South Africa from 1919 until 1924. He became a South African military leader during World War II. Although some accuse Smuts of having started apartheid, he later stood against it and was a force behind the founding of the United Nations. He is still considered one of the most eminent Afrikaners ever…. At his expansive farm house, Hugo had autographed photos of both men on his study wall. Parties were frequently held at my grandparents’ home and the thought of roasted turkeys and potatoes which Cherie had prepared, brings back warm memories of a delightful era, now lost forever.” The Colonial History of South Africa For many years South Africa was occupied primarily by Dutch farmers known as Boers who had first arrived in the Cape of Good Hope in 1652 when Jan van Riebeeck established the Dutch East India Company and later by British settlers who arrived in the Cape colony after the Napoleonic wars in the 1820’s, on board the sailing ships the Nautilus and the Chapman. For the most part the two got along like oil and water. After 1806, some of the Dutch-speaking settlers left the Cape Colony and trekked into the interior where they established the Boer Republics. There were many skirmishes between them, as well as with the native tribes. In 1877 after the First Boer War between the Dutch speaking farmers and the English, the Transvaal Boer republic was seized by Britain. Hostilities continued until the Second Boer War erupted in October of 1899, costing the British 22,000 lives. The Dutch speaking farmers, now called Afrikaners, lost 7,000 men and having been overrun by the English acknowledged British sovereignty by signing the peace agreement, known as the “Treaty of Vereeniging,” on May 31, 1902. Although this thumbnail sketch of South African history leaves much unsaid, the colonial lifestyle continued on for the privileged white ruling class until the white, pro-apartheid National Party, was peacefully ousted when the African National Congress won a special national election. Nelson Mandela was elected as the first black president on May 9, 1994. On May 10, 1994, Mandela was inaugurated as The Republic of South Africa's new freely elected President with Thabo Mbeki and F.W. De Klerk as his vice-presidents.

The sooner the event is defused or debriefed, the faster the reactions will ease or disappear. Denial prolongs the pain and can keep the event freshly in mind far longer than necessary. Once a situation has been identified as a critical incident, there are several options for managing the group’s response. During a critical incident, watch for acute stress symptoms. Someone allowed to continue functioning when suffering acute stress can cause additional, if inadvertent, rescue burdens to arise. Soon after the event, within a few hours, a defusing is likely to help the group. Everyone is brought together and the event is discussed informally. This is not a critique of how the event was handled. A defusing is a time for examining how people are responding to the situation emotionally, physically, and cognitively. It is an acknowledgment that something unusual happened and that unusual responses may be occurring because of it. Defusing these intense reactions allows healing to begin. As a WFR, you may be called upon to manage a defusing. It is generally best to form the group into a circle with no one hanging back “in the shadows.” Establish guidelines for the defusing. Encourage everyone to speak, but do not allow anyone to cast blame or dwell on things he or she thinks were done wrong. Let no one interrupt while another is speaking. Ask each person to relate (1) his or her role during the incident, (2) how he or she felt and now feels, and (3) what he or she thought and now thinks. A formal critical-incident stress debriefing requires the assistance of a trained group. Many critical incident stress management (CISM) or critical incident stress debriefing (CISD) teams exist. You may wish to check for local availability even before leaving the trailhead. A formal debriefing is conducted by a group composed of both peer counselors (in this case, the ideal would be wilderness oriented peers) and mental health workers who have been specially trained in CISM. Only those who were involved are invited. The process usually takes 2 to 4 hours. The relief of a properly debriefed group is palpable. The ability for an untrained, or well intentioned but naïve, group to cause permanent damage to participants is also very real. Call in only an established, trained CISD group.

It is generally acknowledged that these very special floors were esteemed not only for their beauty and the richness of the colors and materials (including the priceless purple porphyry marble), but also for their esoteric spirituality. Much has been written about these mosaics by theologians, architects, and even mathematicians. In part, they give any sanctuary a feeling of space, rhythm, and flowing movement. Undoubtedly, they are also a meditational device, similar to the mazes and labyrinths popular in churches in the Middle Ages.

What makes Pixar special is that we acknowledge we will always have problems, many of them hidden from our view; that we work hard to uncover these problems,