Stamped Important Quotes

Moist made a mental note: envelopes with a stamp already on, and a sheet of folded paper inside them: Instant Letter Kit, Just Add Ink! That was an important rule of any game: always make it easy for people to give you money.

A surrogate activity is an activity that is directed toward an artificial goal that the individual pursues for the sake of the “fulfillment” that he gets from pursuing the goal, not because he needs to attain the goal itself. For instance, there is no practical motive for building enormous muscles, hitting a little ball into a hole or acquiring a complete series of postage stamps. Yet many people in our society devote themselves with passion to bodybuilding, golf or stamp-collecting. Some people are more “other-directed” than others, and therefore will more readily attach importance to a surrogate activity simply because the people around them treat it as important or because society tells them it is important. That is why some people get very serious about essentially trivial activities such as sports, or bridge, or chess, or arcane scholarly pursuits, whereas others who are more clear-sighted never see these things as anything but the surrogate activities that they are, and consequently never attach enough importance to them to satisfy their need for the power process in that way.

Humor is not a mood but a way of looking at the world. It is correct to say that humor was stamped out in Nazi Germany, but that does not mean that people were not in good spirits, or anything of that sort, but something much deeper and more important.

This here Sethe talked about love like any other woman; talked about baby clothes like any other woman, but what she meant could cleave the bone. This here Sethe talked about safety with a handsaw. This here new Sethe didn't know where the world stopped and she began. Suddenly he saw what Stamp Paid wanted him to see: more important than what Sethe had done was what she claimed. It scared him.

Had I only known my letters Would be of such importance I’d empty myself on paper Every single morning’ And it was for such reason, as she read his little stanza, that she decided to stamp one final letter: ‘Every single morning I’d empty myself on paper You were my greater importance That’s why I wrote you letters.

We have the choice to love, befriend, recruit, call to arms, associate, and support who we believe in, and more importantly, who, we believe, believes in us. I think that’s what we all want. To believe in and be believed in. We all must earn belief in ourselves first, then for each other. Earn it with you, then earn it with me, then we earn it for we. Travel and humanity have been my greatest educators. They have helped me understand the common denominator of mankind. Values. Engage with yourself then engage with the world. Values travel. And sometimes we get a stamp in our passport just by crossing the street.

I would make it a rule to eradicate from my patient any strong personal taste which is not actually a sin, even if it is something quite trivial such as a fondness for county cricket or collecting stamps or drinking cocoa. Such things, I grant you, have nothing of virtue in them; but there is a sort of innocence and humility and self-forgetfulness about them which I distrust. The man who truly and disinterestedly enjoys any one thing in the world, for its own sake, and without caring twopence what other people say about it, is by that very fact fore-armed against some of our subtlest modes of attack. You should always try to make the patient abandon the people or food or books he really likes in favour of the “best” people, the “right” food, the “important” books.

To me, it seems unspeakably shabby to make a fuss over charity. You're walking along the street one day, the weather is so and so and you see such and such people, all of which builds up a certain mood in you. Suddenly you catch sight of a face, a child's face, a beggar's face----let's say a beggar's face---which makes you tremble. A strange sensation vibrates through your soul, and you stamp your foot and come to a halt. This face has struck an exceptionally sensitive chord in you, and you lure the beggar into an entranceway and press a ten-krone bill into his hand. If you give me away by as much as a world, I'll kill you! you whisper, and you fairly grind your teeth and shed tears of anger saying it. That's how important it is to you to remain undiscovered. And this can happen repeatedly, day after day, so that often you end up in the worst kind of scrape yourself, without a penny in your pocket...

One nice thing about my momma is, she never gets on you for what you are not doing. I mean, she never looks away from the things you do only to notice what isn't on the plan. This is the most important thing in getting along with...anybody, and I can tell you because I copy it from her and it makes good sense. You don't go looking at the things people don't do, when they already be doing plenty in other areas. If your son collects stamps, why you want to go fussing at him because he doesn't play the clarinet? Check out his stamps, man.

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

In this country, two things stand first in rank: your flag and your mail. You all know what honor you pay to your flag, but you should know, also, that your mail, — just that ordinary postal card—is also important. But a postal card, or any form of mail, is not important, in that way, until you drop it through a slot in this building, and with a stamp on it, or into a mail box outdoors. Up to that instant it is but a common card, which anybody can pick up and carry off without committing a criminal act. But as soon as it is in back of this partition, or in a mail box, a magical transformation occurs; and anybody who now should willfully purloin it, or obstruct its trip in any way, will find prison doors awaiting him. What a frail thing ordinary mail is! A baby could rip it apart, but no adult is so foolish as to do it. That small stamp which you stick on it, is, you might say, a postal official, going right along with it, having it always in his sight.

. . . we dedicate ourselves to finding evidence that we're acceptable and worthwhile. Whatever our particular outward style, from self-disparaging or fawning to arrogant or angry, we live as if we were defendants in a trial. The jury is composed of all of the people whose opinions we think are important; they're the ones we've got to convince. Unsettled by our insecurities, we await their judgement. But the jury members never come back with a final verdict. They forever hold us in suspense. Every hour or so, it seems, the foreman of the jury returns with a demand for more evidence. So we try again to win the jury's favor or at least to be found acceptable in their eyes, but nothing we can do will satisfy them once and for all. Why? Because from their individual points of view, THEY are the ones on trial. They are as concerned to have us validate their self-image as we are to have them validate ours. WE sit on THEIR jury. Therefore what they want from us is not evidence that will establish our acceptability but evidence that will establish theirs. They can't give us their final stamp of approval because they never fell completely approved of themselves.

It's important that these people think of their adversaries specifically as assholes. That's what gives the modern rhetoric of polarization its singular stamp and makes it different from the execrations of other ages. Seeing our antagonists as assholes means, for one thing, that the enmity is personal. (189)

I’ve been queen for ages and ages,” Sunny went on. She strutted across the cave floor. “No one dares challenge me for my throne! I am the strongest SandWing queen who ever lived!” “Don’t forget the treasure,” Tsunami hissed, pointing at a pile of loose rocks. “Oh, right,” Sunny said. “It’s probably because of all my treasure! I have so much treasure because I’m such an important queen!” She swept the rocks toward her and gathered them between her talons. “Did someone say treasure?” Clay bellowed, leaping out from behind a large rock formation. Sunny yelped with fright. “No!” Tsunami called. “You’re not scared! You’re Queen Oasis, the big, bad queen of the sand dragons.” “R-right,” Sunny said. “Rargh! What is this tiny scavenger doing in the Kingdom of Sand? I am not afraid of tiny scavengers! I shall go out there and eat him in one bite!” Glory started giggling so hard she had to lie down and cover her face with her wings. Even Tsunami was making faces like she was trying not to laugh. Clay swung his stalagmite in a circle. “Squeak squeak squeak!” he shouted. “And other annoying scavenger noises! I’m here to steal treasure away from a magnificent dragon!” “Not from me, you won’t,” Sunny said, bristling. She stamped forward, spread her wings, and raised her tail threateningly. Without the poisonous barb other SandWings had, Sunny’s tail was not very menacing. But nobody pointed that out. “Yaaaaaaah!” Clay shouted, lunging forward with his rock claw. Sunny darted out of the way, and they circled each other, feinting and jabbing. This was Clay’s favorite part. When Sunny forgot about trying to act queenly and focused on the battle, she was fun to fight. Her small size made it easy for her to dodge and slip under his defenses. But in the end Queen Oasis had to lose — that was how the story went. Clay drove Sunny back against the wall of the cave and thrust the fake claw between her neck and her wing, pretending it went right through her heart. “Aaaaaaaargh,” Sunny howled. “Impossible! A queen defeated by a lowly scavenger! The kingdom will fall apart! Oh, my treasure … my lovely treasure . . .” She collapsed to the ground and let her wings flop lifelessly on either side of her. “Ha ha ha!” Clay said. “And squeak squeak! The treasure is mine!” He scooped up all the rocks and paraded away, lashing his tail proudly.

My father always said patience dampened the ground at your feet so that your feet trod on it without a sound, and people never heard you as you passed on your way to the grave, and you weren't bothered as much by people then as you would be if you went stamping on the hard ground like a self-important horse, drawing attention to yourself.

As central expressions of patriotism, these changes guaranteed that religious sentiment would be not just a theme pressed by a transitory administration but rather a lasting trait of the nation. The addition of “one nation under God” to the Pledge of Allegiance ensured that the new fusion of piety and patriotism that conservatives had crafted over the past two decades would be instilled in the next generation of children and beyond. From then on, their interpretation of America’s fundamental nature would have a seemingly permanent place in the national imagination. And with “In God We Trust” appearing on postage stamps and paper currency, the daily interactions citizens made through the state—sending mail, swapping money—were similarly sacralized. The addition of the religious motto to paper currency was particularly important, as it formally confirmed a role for capitalism in that larger love of God and country. Since then, every act of buying and selling in America has occurred through a currency that proudly praises God.

A society that values order above all else will seek to suppress curiosity. But a society that believes in progress, innovation and creativity will cultivate it, recognising that the enquiring minds of its people constitute its most valuable asset. In medieval Europe, the enquiring mind – especially if it enquired too closely into the edicts of Church or state – was stigmatised. During the Renaissance and Reformation, received wisdoms began to be interrogated, and by the time of the Enlightenment, European societies started to see that their future lay with the curious, and encouraged probing questions rather than stamping on them. The result was the biggest explosion of new ideas and scientific advances in history. The great unlocking of curiosity translated into a cascade of prosperity for the nations that precipitated it. Today, we cannot know for sure if we are in the middle of this golden period or at the end of it. But we are, at the very least, in a lull. With the important exception of the internet, the innovations that catapulted Western societies ahead of the global pack are thin on the ground, while the rapid growth of Asian and South American economies has not yet been accompanied by a comparable run of indigenous innovation. Tyler Cowen, a professor of economics at George Mason University in Virginia, has termed the current period ‘the great stagnation’.

She sat back again, a gentle loosening that made her straight spine seem effortless and restful. Again she did nothing. She simply sat across from me and unfurled herself. I felt her life brush up against me and flow around me. It was but the faintest touching, and had I not experienced both the Skill and the Wit, I do not think I would have sensed it. Cautiously, as softly as if I assayed a bridge made of cobweb, I overlay my senses on hers. She quested. Not as I did, toward a specific beast, or to read what might be close by. I discarded the word I had always given to my sensing. Kettricken did not seek after anything with her Wit. It was as she said, simply a being, but it was being a part of the whole. She composed herself and considered all the ways the great web touched her, and was content. It was a delicate and tenuous thing and I marveled at it. For an instant I, too, relaxed. I breathed out. I opened myself, Wit wide to all. I discarded all caution, all worry that Burrich would sense me. I had never done anything to compare it with before. Kettricken's reaching was as delicate as droplets of dew sliding down a strand of spiderweb. I was like a dammed flood, suddenly released, to rush out to fill old channels to overflowing and to send fingers of water investigating the lowlands. Let us hunt! The Wolf, joyfully. In the stables, Burrich straightened from cleaning a hoof, to frown at no one. Sooty stamped in her stall. Molly shrugged away and shook out her hair. Across from me, Kettricken started and looked at me as if I had spoken aloud. A moment more I was held, seized from a thousand sides, stretched and expanded, illuminated pitilessly. I felt it all, not just the human folk with their comings and goings, but every pigeon that fluttered in the eaves, every mouse that crept unnoticed behind the wine kegs, every speck of life, that was not and never had been a speck, but had always been a node on the web of life. Nothing alone, nothing forsaken, nothing without meaning, nothing of no significance, and nothing of importance.

Why? That was Half Tail, passed along and scent-marked. Perrin hesitated before answering. He had dreaded this. He felt about the wolves as he did about Two Rivers people. They have caged Shadowkiller, he thought at last. That was what the wolves called Rand, but he had no idea whether they considered Rand important. The shock filling his mind was answer enough, but howls filled the night, near and far, howls filled with anger and fear. In the camp horses whinnied fearfully, stamping their hooves as they shied against the picked ropes. Men ran to calm them, and others to peer into the darkness as if expected a huge pack to come after the mounts. We come, Half Tail replied at last. Only that, and then others answered, packs Perrin had spoken to and packs that had listened silently to the two-legs who could speak as the wolves did. We come.

Because elites are informal does not mean they are invisible. At any small group meeting anyone with a sharp eye and an acute ear can tell who is influencing whom. The member of a friendship group will relate more to each other than to other people. They listen more attentively and interrupt less. They repeat each other's points and give in amiably. The 'outs' they tend to ignore or grapple with. The 'outs' approval is not necessary for making a decision; however it is necessary for the 'outs' to stay on good terms with the 'ins'. Of course, the lines are not as sharp as I have drawn them. They are nuances of interaction,not prewritten scripts. But they are discernible, and they do have their effect. Once one knows with whom it is important to check before a decision is made, and whose approval is the stamp of acceptance, one knows who is running things.

Eton and Oxford set a certain stamp upon a man’s mind, just as a Jesuit College does. It can hardly be said that Eton and Oxford have a conscious purpose, but they have a purpose which is none the less strong and effective for not being formulated. In almost all who have been through them they produce a worship of “good form,” which is as destructive to life and thought as the medieval Church. “Good form” is quite compatiblewith a superficial open-mindedness, a readiness to hear all sides, and a certain urbanity towards opponents. But it is not compatible with fundamental open-mindedness, or with any inward readiness to give weight to the other side. Its essence is the assumption that what is most important is a certain kind of behavior, a behavior which minimizes friction between equals and delicately impresses inferiors with a conviction of their own crudity.

Each of our actions, our words, our attitudes is cut off from the ‘world,’ from the people who have not directly perceived it, by a medium the permeability of which is of infinite variation and remains unknown to ourselves; having learned by experience that some important utterance which we eagerly hoped would be disseminated … has found itself, often simply on account of our anxiety, immediately hidden under a bushel, how immeasurably less do we suppose that some tiny word, which we ourselves have forgotten, or else a word never uttered by us but formed on its course by the imperfect refraction of a different word, can be transported without ever halting for any obstacle to infinite distances … and succeed in diverting at our expense the banquet of the gods. What we actually recall of our conduct remains unknown to our nearest neighbor; what we have forgotten that we ever said, or indeed what we never did say, flies to provoke hilarity even in another planet, and the image that other people form of our actions and behavior is no more like that which we form of them ourselves, than is like an original drawing a spoiled copy in which, at one point, for a black line, we find an empty gap, and for a blank space an unaccountable contour. It may be, all the same, that what has not been transcribed is some non-existent feature, which we behold, merely in our purblind self-esteem, and that what seems to us added is indeed a part of ourselves, but so essential a part as to have escaped our notice. So that this strange print which seems to us to have so little resemblance to ourselves bears sometimes the same stamp of truth, scarcely flattering, indeed, but profound and useful, as a photograph taken by X-rays. Not that that is any reason why we should recognize ourselves in it. A man who is in the habit of smiling in the glass at his handsome face and stalwart figure, if you show him their radiograph, will have, face to face with that rosary of bones, labeled as being the image of himself, the same suspicion of error as the visitor to an art gallery who, on coming to the portrait of a girl, reads in his catalogue: “Dromedary resting.” Later on, this discrepancy between our portraits, according as it was our own hand that drew them or another, I was to register in the case of others than myself, living placidly in the midst of a collection of photographs which they themselves had taken while round about them grinned frightful faces, invisible to them as a rule, but plunging them in stupor if an accident were to reveal them with the warning: “This is you.

One of our neighbors was a lifetime welfare recipient, but in between asking my grandmother to borrow her car or offering to trade food stamps for cash at a premium, she’d blather on about the importance of industriousness. ‘So many people abuse the system, it’s impossible for the hardworking people to get the help they need,’ she’d say. This was the construct she’d built in her head: Most of the beneficiaries of the system were extravagant moochers, but she – despite never having worked in her life – was an obvious exception

Dear friend, I’m sorry for that last letter. To tell you the truth, I don’t really remember much of it, but I know from how I woke up that it probably wasn’t very nice. All I remember from the rest of that night was looking all over the house for an envelope and a stamp. When I finally found them, I wrote your address and walked down the hill past the trees to the post office because I knew that if I didn’t put it in a mailbox that I couldn’t get it back from, I would never mail the letter. It’s weird how important it seemed at the time.

It is only recently that we have realised the all-important part played by legendary lore in forming and stamping a nation’s character. A people’s character and a people’s heritage of tradition act and react upon each other, down the ages, the outstanding qualities of both getting ever more and more alike — so long as their racial traditions are cherished as an intimate part of their life. But the people’s character gets a new direction on the day that there comes into their life any influence which lessens their loving regard for the past.

It has been a long trip,” said Milo, climbing onto the couch where the princesses sat; “but we would have been here much sooner if I hadn’t made so many mistakes. I’m afraid it’s all my fault.” “You must never feel badly about making mistakes,” explained Reason quietly, “as long as you take the trouble to learn from them. For you often learn more by being wrong for the right reasons than you do by being right for the wrong reasons.” “But there’s so much to learn,” he said, with a thoughtful frown. “Yes, that’s true,” admitted Rhyme; “but it’s not just learning things that’s important. It’s learning what to do with what you learn and learning why you learn things at all that matters.” “That’s just what I mean,” explained Milo as Tock and the exhausted bug drifted quietly off to sleep. “Many of the things I’m supposed to know seem so useless that I can’t see the purpose in learning them at all.” “You may not see it now,” said the Princess of Pure Reason, looking knowingly at Milo’s puzzled face, “but whatever we learn has a purpose and whatever we do affects everything and everyone else, if even in the tiniest way. Why, when a housefly flaps his wings, a breeze goes round the world; when a speck of dust falls to the ground, the entire planet weighs a little more; and when you stamp your foot, the earth moves slightly off its course. Whenever you laugh, gladness spreads like the ripples in a pond; and whenever you’re sad, no one anywhere can be really happy. And it’s much the same thing with knowledge, for whenever you learn something new, the whole world becomes that much richer.” “And remember, also,” added the Princess of Sweet Rhyme, “that many places you would like to see are just off the map and many things you want to know are just out of sight or a little beyond your reach. But someday you’ll reach them all, for what you learn today, for no reason at all, will help you discover all the wonderful secrets of tomorrow.

as a growing flock of powerful British ministers vied for submission of African souls, and as planters vied for submission of their bodies. Missionaries endeavored to grow God’s kingdom as planters endeavored to grow profits. The marriage of Christian slavery seemed destined. But enslaved Africans balked. The vast majority of Africans in early America firmly resisted the religion of their masters. And their masters balked, too. Enslavers would not, or could not, listen to sermons to convert their slaves. Saving their crops each year was more important to them than saving souls. But of course they could not say that, and risk angering their ministers. Enslavers routinely defended their inaction by claiming that enslaved Africans were too barbaric to be converted.

God created man out of dust from the ground. At a basic level, the Creator picked up some dirt and threw Adam together. The Hebrew word for God forming man is yatsar,[11] which means “to form, as a potter.” A pot usually has but one function. Yet when God made a woman, He “made a woman from the rib he had taken out of the man” (Genesis 2:22). He created her with His own hands. He took His time crafting and molding her into multifaceted brilliance. The Hebrew word used for making woman is banah, meaning to “build, as a house, a temple, a city, an altar.”[12] The complexity implied by the term banah is worth noting. God has given women a diverse makeup that enables them to carry out multiple functions well. Adam may be considered Human Prototype 1.0, while Eve was Human Prototype 2.0. Of high importance, though, is that Eve was fashioned laterally with Adam’s rib. It was not a top-down formation of dominance or a bottom-up formation of subservience. Rather, Eve was an equally esteemed member of the human race. After all, God spoke of the decision for their creation as one decision before we were ever even introduced to the process of their creation. The very first time we read about both Eve and Adam is when we read of the mandate of rulership given to both of them equally. We are introduced to both genders together, simultaneously. This comes in the first chapter of the Bible: Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26–27) Both men and women have been created equally in the image of God. While within that equality lie distinct and different roles (we will look at that in chapter 10), there is no difference in equality of being, value, or dignity between the genders. Both bear the responsibility of honoring the image in which they have been made. A woman made in the image of God should never settle for being treated as anything less than an image-bearer of the one true King. As Abraham Lincoln said, “Nothing stamped with the Divine image and likeness was sent in the world to be trodden on.”[13] Just as men, women were created to rule.

She liked seeing John smile. He was usually so serious and guarded. The flash of boyish teasing warmed her heart. She’d liked the faintly possessive stamp of that kiss, too. Although she’d never imagined she would enjoy any man showing possessive tendencies around her again, there was something healthy and respectful, and completely new about the way John liked to hold her hands or take her arm, to subtly touch her—or kiss her. It was like falling in love for the first time all over again. He made her feel important. He listened. He got angry…on her behalf. John made her feel like a woman worth caring about, not a punching bag or vessel for sex or thing a man owned the way Danny had. He made her believe that with the right man—with John himself, perhaps—that it was okay for her to love again. - (Maggie)

Another way in which people satisfy their need for the power process is through surrogate activities. As we explained in paragraphs 38-40, a surrogate activity is an activity that is directed toward an artificial goal that the individual pursues for the sake of the “fulfillment” that he gets from pursuing the goal, not because he needs to attain the goal itself. For instance, there is no practical motive for building enormous muscles, hitting a little ball into a hole or acquiring a complete series of postage stamps. Yet many people in our society devote themselves with passion to bodybuilding, golf or stamp-collecting. Some people are more “other-directed” than others, and therefore will more readily attach importance to a surrogate activity simply because the people around them treat it as important or because society tells them it is important. That is why some people get very serious about essentially trivial activities such as sports, or bridge, or chess, or arcane scholarly pursuits, whereas others who are more clear-sighted never see these things as anything but the surrogate activities that they are, and consequently never attach enough importance to them to satisfy their need for the power process in that way. It only remains to point out that in many cases a person’s way of earning a living is also a surrogate activity.

In their famous Critique of the Gotha Programme Marx and Engels speak about two phases of communism, the lower and the higher. In the lower one there still prevails the "narrow horizon of bourgeois rights" with its inequality and its wide differentials in individual incomes. Obviously, if in socialism society, according to Marx, still needs to secure the full development of its productive forces until a real economy of wealth and abundance is created, then it has to reward skill and offer incentives. The bureaucrat is in a sense the skilled worker, and there is no doubt that he will place himself on the privileged side of the scale... In practice it proved impossible to establish and maintain the principle proclaimed by the Commune of Paris which served Marx as the guarantee against the rise of bureaucracy, the principle extolled again by Lenin on the eve of October, according to which the functionary should not earn more than the ordinary worker's wage. This principle implied a truly egalitarian society -- and here is part of an important contradiction in the thought of Marx and his disciples. Evidently the argument that no civil servant, no matter how high his function, must earn more than an ordinary worker cannot be reconciled with the other argument that in the lower phase of socialism, which still bears the stamp of "bourgeois rights," it would be utopian to expect "equality of distribution.

How does it happen that a properly endowed natural scientist comes to concern himself with epistemology? Is there not some more valuable work to be done in his specialty? That's what I hear many of my colleagues ask, and I sense it from many more. But I cannot share this sentiment. When I think about the ablest students whom I have encountered in my teaching — that is, those who distinguish themselves by their independence of judgment and not just their quick-wittedness — I can affirm that they had a vigorous interest in epistemology. They happily began discussions about the goals and methods of science, and they showed unequivocally, through tenacious defence of their views, that the subject seemed important to them. Concepts that have proven useful in ordering things easily achieve such authority over us that we forget their earthly origins and accept them as unalterable givens. Thus they might come to be stamped as "necessities of thought," "a priori givens," etc. The path of scientific progress is often made impassable for a long time by such errors. Therefore it is by no means an idle game if we become practiced in analysing long-held commonplace concepts and showing the circumstances on which their justification and usefulness depend, and how they have grown up, individually, out of the givens of experience. Thus their excessive authority will be broken. They will be removed if they cannot be properly legitimated, corrected if their correlation with given things be far too superfluous, or replaced if a new system can be established that we prefer for whatever reason.

We want lovers, friends, recruits, soldiers, and affiliations that support who we are. People, individuals, believe in themselves, want to survive, and on a Darwinistic level at least, want to have more, of ourselves. Initially, this is a visual choice. The where, what, when, and who…to our why. Upon closer inspection, which is the upfall of the politically correct culture of today, we learn to measure people on the competence of their values that we most value. When we do this, the politics of gender, race, and slanderous slang take a back seat to the importance of the values we share. The more we travel, the more we realize how similar our human needs are. We want to be loved, have a family, community, have something to look forward to. These basic needs are present in all socioeconomic and cultural civilizations. I have seen many tribes in the deserts of Northern Africa who, with nine children and no electricity, had more joy, love, honor, and laughter than the majority of the most materially rich people I’ve ever met. We have the choice to love, befriend, recruit, call to arms, associate, and support who we believe in, and more importantly, who, we believe, believes in us. I think that’s what we all want. To believe in and be believed in. We all must earn belief in ourselves first, then for each other. Earn it with you, then earn it with me, then we earn it for we. Travel and humanity have been my greatest educators. They have helped me understand the common denominator of mankind. Values. Engage with yourself then engage with the world. Values travel. And sometimes we get a stamp in our passport just by crossing the street.

As I see it, the War on Drugs—more than any other government program or political initiative—gave rise to mass incarceration as defined above. Although the political dynamics that gave birth to the system date back to slavery, the drug war marked an important turning point in American history, one that cannot be measured simply by counting heads in prisons and jails. The declaration and escalation of the War on Drugs marked a moment in our past when a group of people defined by race and class was viewed and treated as the “enemy.” A literal war was declared on a highly vulnerable population, leading to a wave of punitiveness that permeated every aspect of our criminal justice system and redefined the scope of fundamental constitutional rights. The war mentality resulted in the militarization of local police departments and billions invested in drug law enforcement at the state and local levels. It also contributed to astronomical expenditures for prison building for people convicted of all crimes and the slashing of billions from education, public housing and welfare programs, as well as a slew of legislation authorizing legal discrimination against millions of people accused of drug offenses, denying them access to housing, food stamps, credit, basic public benefits, and financial aid for schooling. This war did not merely increase the number of people in prisons and jails. It radically altered the life course of millions, especially black men who were the primary targets in the early decades of the war. Their lives and families were destroyed for drug crimes that were largely ignored on the other side of town. Those who define “mass incarceration” narrowly, to include only individuals currently locked in prisons or jails, erase from public view the overwhelming majority of

It is unfair of me to say so, but the slogan Booth shouted from the stage of Ford's Theatre, the over-blown, self-important, pseudo-Shakespearean blather, being etched on the sign marking his death feels like the stamp of approval.

Most charities already target the poorest people in our communities: the homeless, the chronically unemployed, the unskilled, those living well below the poverty line. I think that's important and necessary. My philosophy as Good Sam is this. It's not only those who've hit rock bottom who deserve help. Corporate mergers, globalization, recessions, tax cuts for the super wealthy - these all the effect of punishing all Americans. What about those who appear to be getting by on their own? The man who works two jobs to put a roof over his family's head, who pays his taxes, yet still fights to makes ends meet?He doesn't qualify for food stamps or low-cost housing or handouts from charities. He's laboring longer, earning less, and has fewer job protections than he did twenty-five years ago. Yet few government programs or charities address his needs.... I gave to people in a wide variety of professions and financial circumstances. But most of the money went to the people who keep the factories and stores running, who fix our cars and our plumbing, who bake our bread and serve our coffee, who teach our children in school. They are the soldiers in our everyday lives, and they cannot and should not be forgotten.

Ironically, in a world growing more virtual, it has never been more important to get as many ink stamps in your passport as possible.

One begins a journey with an eye on one’s destination. Somewhere along the way, one learns (if one’s lucky) that it’s the journey itself that’s important. One buys a stamp album with the intention of filling it—but it is in moving toward this goal that satisfaction lies, not in attaining it.

A corrupt and dynastic political party is antithetical to the rule of law and to carefully crafted constitutional checks and balances to prevent abuse of power. A tendency towards autocracy and consequent institutional subversion is inevitable with a party thus configured. The result is a prime minister bereft of real power, subservient to the dynastic head and a mute spectator to the loot and plunder of the nation’s resources; a president who is a loyal camp follower and will faithfully rubber stamp the decisions ordained by the dynasty: witness how unhesitatingly President Fakhruddin Ali Ahmed signed the Proclamation of Emergency at Mrs. Gandhi’s bidding in 1975 and ponder whether Mrs. Pratibha Patil, (besieged as she was by her co-operative sugar factory in liquidation, her co-operative bank bankrupt, and her family embroiled in the murder case of a popular intra-party rival in Jalgaon at the time of her nomination by Mrs. Sonia Gandhi), would have done otherwise; or for that matter whether President Pranab Mukherjee, whose many acts of subversion of the Constitution during the Emergency have been documented by the Shah Commission, is so radically transformed that he would now protect it; a judiciary accused of judicial overreach when it censures the government or brings its ministers to book while its inconvenient judgments are subjected to review or Presidential Reference; a CAG whose findings against the government’s decisions are vilified as being patently erroneous, in excess of jurisdiction and even motivated, although that august body, the Constituent Assembly had opined that as the guardian of the nation’s finances, the CAG was as important a Constitutional functionary as the justices of the Supreme Court; a CVC appointed despite the taint of corruption and over the protest of the leader of the Opposition, whose appointment was finally quashed by the Supreme Court; and a CBI whose only role on empirical evidence is to falsely implicate political opponents and wrongly exonerate the regime’s members and cronies.

One of history’s few iron laws is that luxuries tend to become necessities and to spawn new obligations. Once people get used to a certain luxury, they take it for granted. Then they begin to count on it. Finally they reach a point where they can’t live without it. Let’s take another familiar example from our own time. Over the last few decades, we have invented countless time-saving devices that are supposed to make life more relaxed –washing machines, vacuum cleaners, dishwashers, telephones, mobile phones, computers, email. Previously it took a lot of work to write a letter, address and stamp an envelope, and take it to the mailbox. It took days or weeks, maybe even months, to get a reply. Nowadays I can dash off an email, send it halfway around the globe, and (if my addressee is online) receive a reply a minute later. I’ve saved all that trouble and time, but do I live a more relaxed life? Sadly not. Back in the snail-mail era, people usually only wrote letters when they had something important to relate. Rather than writing the first thing that came into their heads, they considered carefully what they wanted to say and how to phrase it. They expected to receive a similarly considered answer. Most people wrote and received no more than a handful of letters a month and seldom felt compelled to reply immediately. Today I receive dozens of emails each day, all from people who expect a prompt reply. We thought we were saving time; instead we revved up the treadmill of life to ten times its former speed and made our days more anxious and agitated.

More important, Los Angeles has seen in this century the greatest concentration of fantasy-production, as an industry and as an institution, in the history of Western man. In the guise of Hollywood, Los Angeles gave us the movies as we know them and stamped its image on the infant television industry. And stemming from the impetus given by Hollywood as well as other causes, Los Angeles is also the home of the most extravagant myths of private gratification and self-realization, institutionalized now in the doctrine of 'doing your own thing'.

Planters of impossibilities suddenly became planters of possibilities when instructing imported Africans on the complexities of proslavery theory, racist ideas, tobacco production, skilled trades, domestic work, and plantation management.15 As

In his home, no one around him saw anything wrong with the tyranny. Slavery was as customary as prisons are today. Few could imagine an ordered world without them. Peter Jefferson had accumulated almost sixty captives by the 1750s, which made him the second-largest slaveholder in Albemarle County. Peter preached to his children the importance of self-reliance—oblivious of the contradiction—to which he credited his own success.

From now henceforward there will be such favourable first conditions for greater ruling powers as have never yet been found on earth. And this is by no means the most important point. The establishment has been made possible of international race unions which will set themselves the task of rearing a ruling race, the future "lords of the earth" — a new, vast aristocracy based upon the most severe self-discipline, in which the will of philosophical men of power and artist-tyrants will be stamped upon thousands of years: a higher species of men which, thanks to their preponderance of will, knowledge, riches, and influence, will avail themselves of democratic Europe as the most suitable and supple instrument they can have for taking the fate of the earth into their own hands, and working as artists upon man himself. Enough! The time is coming for us to transform all our views on politics.

Faith is like refined gold, and faith can do this, even though it may do it imperfectly. Gold is gold, even with dross in it. The first round purifies the faith, so that you can see and understand the process. That faith thus purified is prepared for the next round—even if the fire is more intense, or the difficulties more severe. The point is not to avoid the process. So the message of Christmas is not a delusional message. This is joy to the world. We are not pretending that we live in a world that is not struggling under a curse. The doctor who applies medicine to a wound is not pretending the wound is non-existent. The craftsman who repairs a smashed piece of expensive furniture is not denying the damage. His presence presupposes the damage. The refiner’s fire does not exclude the reality of dross—it is excluding the dross in another way. The Incarnation is God’s opening salvo in His war on our sins. The presence of sin should no more be astonishing than the presence of Nazis fighting back at Normandy. View the world with the eye of a Christian realist. The turning of seasons makes no one better. The gentle fall of snow removes no sin. The hanging of decorations only makes a living room full of sin sadder. As Jesus once put it, “Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? (Mt. 23:17). Which is more important, the hat or the cattle? The foam or the beer? The gift or the altar? The gold paper stamp on the Christmas card or the gold coin of your faith? If our hearts are decorated with the refined gold of a true faith, we may therefore decorate everything else. If they are not, then what’s the point? Joy is fundamentally realistic—which is why unbelief thinks of it as insane.

To stay loving is to rise in love. Loving does not need any societal approval like the stamp of a marriage. Importantly, marriage does not necessarily make a couple happy or loving. And to stay loving and happy a couple don’t need to be married. Look around you. Consider the stories of a few couples you know. And you will find this truth staring you in the face. On the other hand, it is companionship, and companionship alone, that inspires loving and Happiness.

That is why I take such care to truly listen to people. So many people only pretend to care and pretend to listen. And while stamp collecting or something might seem boring to you, to that person it is a subject of great interest and importance.

America’s real witchcraft, as a pernicious crime to be stamped out, lay not among the Indians but in colonists themselves: a disease that they imported from the old country to the new, seeded there and allowed to flourish.[

The most effective boards give independent, informed advice to management and challenge the CEO, rather than acting as a rubber stamp.”40 Ideally, says one VC, “Boards should be encouraging the type of learning to allow a company to ‘pivot’ by making important changes in its strategy.” To the extent that some founders have trouble focusing on a single idea rather than pursuing new projects, boards can also serve as a check on that tendency.

As Bagley and Dauchy suggest, “The most effective boards give independent, informed advice to management and challenge the CEO, rather than acting as a rubber stamp.”40 Ideally, says one VC, “Boards should be encouraging the type of learning to allow a company to ‘pivot’ by making important changes in its strategy.” To the extent that some founders have trouble focusing on a single idea rather than pursuing new projects, boards can also serve as a check on that tendency.

The central issue is, as Janice Raymond pointed out already in 1989, that what is provocative, rebellious and subversive is now found within the status quo, not outside of it. And, more importantly, that the notion of what needs to be transformed is left out of the conversation. Usually, rebellions are about saying: We are sick of the way things are— we want to create something new! What happens here, though, is: let’s accept the prevailing order— since we have suddenly realized that it is already subversive. If you feel uncomfortable about the state of things— just keep quiet! As it turns out, things are organized so rationally that resistance happens to be built into the status quo— all we have to do is realize it! Accordingly, pornography will do its own fighting for us since, in and of itself, it challenges the masculine hegemony, transforms society and reshapes our desires! (We must read at least one academic dissertation in order to understand this, however.) The purpose is not to initiate a revolt, but to legitimize the status quo. Saying that something has ‘subversive potential’ in this context is to give it a stamp of approval— not to demand action.

One of history’s few iron laws is that luxuries tend to become necessities and to spawn new obligations. Once people get used to a certain luxury, they take it for granted. Then they begin to count on it. Finally they reach a point where they can’t live without it. Let’s take another familiar example from our own time. Over the last few decades, we have invented countless time-saving devices that are supposed to make life more relaxed – washing machines, vacuum cleaners, dishwashers, telephones, mobile phones, computers, email. Previously it took a lot of work to write a letter, address and stamp an envelope, and take it to the mailbox. It took days or weeks, maybe even months, to get a reply. Nowadays I can dash off an email, send it halfway around the globe, and (if my addressee is online) receive a reply a minute later. I’ve saved all that trouble and time, but do I live a more relaxed life? Sadly not. Back in the snail-mail era, people usually only wrote letters when they had something important to relate. Rather than writing the first thing that came into their heads, they considered carefully what they wanted to say and how to phrase it. They expected to receive a similarly considered answer. Most people wrote and received no more than a handful of letters a month and seldom felt compelled to reply immediately. Today I receive dozens of emails each day, all from people who expect a prompt reply. We thought we were saving time; instead we revved up the treadmill of life to ten times its former speed and made our days more anxious and agitated.

One of history’s few iron laws is that luxuries tend to become necessities and to spawn new obligations. Once people get used to a certain luxury, they take it for granted. Then they begin to count on it. Finally they reach a point where they can’t live without it. Let’s take another familiar example from our own time. Over the last few decades, we have invented countless time-saving devices that are supposed to make life more relaxed – washing machines, vacuum cleaners, dishwashers, telephones, mobile phones, computers, email. Previously it took a lot of work to write a letter, address and stamp an envelope, and take it to the mailbox. It took days or weeks, maybe even months, to get a reply. Nowadays I can dash off an email, send it halfway around the globe, and (if my addressee is online) receive a reply a minute later. I’ve saved all that trouble and time, but do I live a more relaxed life? Sadly not. Back in the snail-mail era, people usually only wrote letters when they had something important to relate. Rather than writing the first thing that came into their heads, they considered carefully what they wanted to say and how to phrase it. They expected to receive a similarly considered answer. Most people wrote and received no more than a handful of letters a month and seldom felt compelled to reply immediately. Today I receive dozens of emails each day, all from people who expect a prompt reply. We thought we were saving time; instead we revved up the treadmill of life to ten times its former speed and made our days more anxious and agitated. Here

The Wall Street Journal (The Wall Street Journal) - Clip This Article on Location 1055 | Added on Tuesday, May 5, 2015 5:10:24 PM OPINION Baltimore Is Not About Race Government-induced dependency is the problem—and it’s one with a long history. By William McGurn | 801 words For those who see the rioting in Baltimore as primarily about race, two broad reactions dominate. One group sees rampaging young men fouling their own neighborhoods and concludes nothing can be done because the social pathologies are so overwhelming. In some cities, this view manifests itself in the unspoken but cynical policing that effectively cedes whole neighborhoods to the thugs. The other group tut-tuts about root causes. Take your pick: inequality, poverty, injustice. Or, as President Obama intimated in an ugly aside on the rioting, a Republican Congress that will never agree to the “massive investments” (in other words, billions more in federal spending) required “if we are serious about solving this problem.” There is another view. In this view, the disaster of inner cities isn’t primarily about race at all. It’s about the consequences of 50 years of progressive misrule—which on race has proved an equal-opportunity failure. Baltimore is but the latest liberal-blue city where government has failed to do the one thing it ought—i.e., put the cops on the side of the vulnerable and law-abiding—while pursuing “solutions” that in practice enfeeble families and social institutions and local economies. These supposed solutions do this by substituting federal transfers for fathers and families. They do it by favoring community organizing and government projects over private investment. And they do it by propping up failing public-school systems that operate as jobs programs for the teachers unions instead of centers of learning. If our inner-city African-American communities suffer disproportionately from crippling social pathologies that make upward mobility difficult—and they do—it is in large part because they have disproportionately been on the receiving end of this five-decade-long progressive experiment in government beneficence. How do we know? Because when we look at a slice of white America that was showered with the same Great Society good intentions—Appalachia—we find the same dysfunctions: greater dependency, more single-parent families and the absence of the good, private-sector jobs that only a growing economy can create. Remember, in the mid-1960s when President Johnson put a face on America’s “war on poverty,” he didn’t do it from an urban ghetto. He did it from the front porch of a shack in eastern Kentucky’s Martin County, where a white family of 10 eked out a subsistence living on an income of $400 a year. In many ways, rural Martin County and urban Baltimore could not be more different. Martin County is 92% white while Baltimore is two-thirds black. Each has seen important sources of good-paying jobs dry up—Martin County in coal mining, Baltimore in manufacturing. In the last presidential election, Martin Country voted 6 to 1 for Mitt Romney while Baltimore went 9 to 1 for Barack Obama. Yet the Great Society’s legacy has been depressingly similar. In a remarkable dispatch two years ago, the Lexington Herald-Leader’s John Cheves noted that the war on poverty sent $2.1 billion to Martin County alone (pop. 12,537) through programs including “welfare, food stamps, jobless benefits, disability compensation, school subsidies, affordable housing, worker training, economic development incentives, Head Start for poor children and expanded Social Security, Medicare and Medicaid.” The result? “The problem facing Appalachia today isn’t Third World poverty,” writes Mr. Cheves. “It’s dependence on government assistance.” Just one example: When Congress imposed work requirements and lifetime caps for welfare during the Clinton administration, claims of disability jumped. Mr. Cheves quotes

Life has always seemed to me like a restaurant,' said Peter. 'When you’re born, you come in and sit down...' 'Oh, my God,' said Brenda. '...and they show you the menu,' went on Peter, frowning at Brenda. 'And it’s a swell menu. It’s got everything on it. And they tell you that you can have anything you want, the rarest and tastiest and most wonderful dishes imaginable.' 'Who’s they?' asked Brenda. 'They is a sort of waiter-cum-proprietor,' said Peter, 'and he represents organized society in the parable.' 'It’s a parable, is it?' 'Yes. So you study the menu and you pick out the dishes that appeal to you most. Some people pick more exotic viands than others, but everybody picks out something he thinks is swell and the waiter-cum-proprietor pats him on the back and says it’s an excellent choice. And you sit back and wait to be served. That represents the period of adolescence. ... Damn it, where was I?' 'You were adolescent.' 'So you sit and wait to be served your fondly chosen dish,' resumed Peter, 'and pretty soon the waiter comes in and what does he bring you? He brings you hash! "Hey," you say, "this isn’t what I ordered." "Oh isn’t it?" says the waiter who is no longer friendly. "Well, it’s what you’re gonna get." Now this is the important part. Some people meekly eat their hash. Some drown it with catsup and try to enjoy it.' 'I get it,' said Brenda. 'Those are the drunks.' 'But there are a few who say, "Goddamn it, I didn’t order hash and I don’t want hash and I won’t eat hash." They get out of their chairs and the waiter tries to push them back, but they say, "Get out of my way, who the hell are you?" And they fight their way into the kitchen while the waiter hollers and protests and there they find mountains and mountains of hash. But they keep looking around and pretty soon in odd corners of the kitchen they find the dishes they ordered, the rare and costly viands they had their hearts set on. And they eat ’em and they enjoy ’em and then they go out of the restaurant the same as the hash eaters do, but boy, they’ve dined!' He threw down his cigarette and stamped on it. 'That’s all,' he said. 'Thank you for your attention.' 'Who pays the bill?' asked George with interest. 'I don’t know,' said Peter irritably. 'That would complicate the parable to the point of chaos.' 'Who did you say the waiter was?' asked George. 'Organized society?' 'That’s right. A pale flabby guy with a walrus mustache.' 'I don’t quite see it,' said George. 'I do,' said Harriet, sitting up on the day bed. 'I see it. It’s beautiful.' 'It isn’t so bad at that,' said Brenda. 'You’re damn right it’s not.

I should say that it was only for me that Marxism seemed over. Surely, I would tell G. at least once a week, it had to count for something that every single self-described Marxist state had turned into an economically backward dictatorship. Irrelevant, he would reply. The real Marxists weren’t the Leninists and Stalinists and Maoists—or the Trotskyists either, those bloodthirsty romantics—but libertarian anarchist-socialists, people like Anton Pannekoek, Herman Gorter, Karl Korsch, scholarly believers in true workers’ control who had labored in obscurity for most of the twentieth century, enjoyed a late-afternoon moment in the sun after 1968 when they were discovered by the New Left, and had now once again fallen back into the shadows of history, existing mostly as tiny stars in the vast night sky of the Internet, archived on blogs with names like Diary of a Council Communist and Break Their Haughty Power. They were all men. The group itself was mostly men. This was, as Marxists used to say, no accident. There was something about Marxist theory that just did not appeal to women. G. and I spent a lot of time discussing the possible reasons for this. Was it that women don’t allow themselves to engage in abstract speculation, as he thought? That Marxism is incompatible with feminism, as I sometimes suspected? Or perhaps the problem was not Marxism but Marxists: in its heyday men had kept a lock on it as they did on everything they considered important; now, in its decline, Marxism had become one of those obsessive lonely-guy hobbies, like collecting stamps or 78s. Maybe, like collecting, it was related, through subterranean psychological pathways, to sexual perversions, most of which seemed to be male as well. You never hear about a female foot fetishist, or a woman like the high-school history teacher of a friend of mine who kept dated bottles of his own urine on a closet shelf. Perhaps women’s need for speculation is satisfied by the intense curiosity they bring to daily life, the way their collecting masquerades as fashion and domesticity—instead of old records, shoes and ceramic mixing bowls—and their perversity can be satisfied simply by enacting the highly artificial role of Woman, by becoming, as it were, fetishizers of their own feet.

The reality of social networking sites is that they provide platforms for online personae to interact with other online personae. Importantly, such relationships can be ended with a click of an 'unfriend,' 'unfollow,' or 'block' button. Breaking up like this constitutes a morally lightweight action. Certainly it flies in the face of Cicero's advice that a friendship 'should seem to fade away rather than to be stamped out.' The respect that Cicero demanded that we pay to a friendship, even one that has turned sour, did not anticipate the tenuous connection inherent in being a facebook friend.

Conclusion: Deliver your opinion without blinking. In the end, you might have to concede, but never sell yourself short. A Red can rattle and rumble, stamp on the floor, raise his voice, and shake his fist. Many people back off in the face of this behavior. It’s not pleasant to be shouted at, is it? Well, the worst thing you can do is back away and let him walk all over you. If a Red is permitted to walk over you, you lose something very important in his eyes—respect. If he doesn’t respect you, he’ll eat you alive.

Segregation.” Du Bois sided with his former rival, Marcus Garvey, stating that there is a place, maybe even an importance, to a voluntary nondiscriminatory separation.

BERNARDINE QUINN: We’re calling marriage equality ‘equality’ as if the day that there’s a bill stamped saying lesbian and gay people can get married that we’ll have full equality. Yet in Meath, there isn’t one single support service for a young lesbian or gay person to attend; there isn’t one qualified full-time youth worker to work with young LGBT people; there is absolutely zero trans services, where the trans services in Dublin are mediocre at best. There’s something about ‘marriage equality’ – that we’ll all be equal when marriage comes in, when a kid in west Kerry doesn’t even have a telephone number of a helpline that he can ring for support. This was raised by our young people to Mairead McGuinness and to Mary Lou McDonald when they were here, just to say, thinking that your work around marriage equality – that that’s not all. The allocation of finances to LGBT work in this country is tiny compared to what is given to most other services. There’s something about calling it ‘equality’. It’s another step on the ladder and it’s a hugely important step … But it isn’t all. There’s another battle after that, and that is to get services to west Donegal, to Mayo, into the Midlands, to get real, solid support in these areas so that a young LGBT person has something in every county, trained qualified people to talk to. In some areas where those services aren’t available, where there isn’t training for schools, where there’s nobody that a kid can talk to, to say that they think they’re transgender – I don’t want to sound negative – I think marriage equality is going to be fantastic for a lot of lesbian and gay people. I think if you were 14 and coming out today, your story is going to be so much more different than when I was 14. The prospects of you considering yourself what every other young person considers themselves of 14 when you think about your future and what you’re going to do: you’re going to meet the person that you love, you’re going to get married, going to have kids, going to have the house and the picket fence. That will be an option for a kid. When I came out, those dreams were put very firmly away. I was never going to get married, I was never going to have children, I was never going to make my family proud, my dad was never going to walk me up the aisle. All of those kinds of things were not even an option when I came out. As a matter of fact, there was a better chance that I was going to have to go to London, I was going to bring huge shame on my family, I probably would end up not speaking to half my siblings and my parents, having to go away and fend for myself. That was my option. I think that option has dramatically changed. People can live in their home towns easier now … Anything that makes a young person’s life easier, and gives them more opportunities, is fantastic. I think that a young person, 14, 15, only starting to discover themselves, they’ve got a whole other suite of options. They can talk about, ‘I’ll eventually marry my partner.’ I think I’m only after saying that for the first time in my life, that there will be an option to marry my partner.

The Unabridged Webster’s International Dictionary says it comes from the Latin root habilis. The definition is “to invest again with dignity.” Do you consider that part of your job, Harvey, to give a man back the dignity he once had? Your only interest is in how he behaves. You told me that once a long time ago and I’ll never forget it. “You’ll conform to our ideas of how you should behave.” And you haven’t retreated from that stand one inch in thirty-five years. You want your prisoners to dance out the gates like puppets on a string with rubber-stamp values impressed by you. With your sense of conformity. Your sense of behavior. Even your sense of morality. That’s why you’re a failure, Harvey. Because you rob prisoners of the most important thing in their lives—their individuality.15

And the more clearly I discerned the stamp of materialism on the face of our planet (irrespective of whether I was observing the West or the East), the more I came up against unhappy people, saw the victims of psychoses symptomatic of an inability or unwillingness to see why life had lost all delight and all value, why it had become oppressive, the more committed I felt to this film as the most important thing in my life. It seems to me that the individual stands today at a crossroads, faced with the choice of whether to pursue the existence of a blind consumer, subject to the implacable march of new technology and the endless multiplication of material goods, or whether to seek out a way that will lead to spiritual responsibility, which ultimately might mean not only his personal salvation but also the saving of society at large: in other words, to turn to God.

Crazy for You opens backstage at the Zangler Theatre, New York, where Bobby, desperate to break into showbusiness, performs an impromptu audition for the great impresario Bella Zangler. This is not a ‘book number’ – that’s to say, the music is not an expression of character or plot point arising from the dialogue, the defining convention of musical theatre. Instead, more prosaically, it’s a real number, a ‘prop number’: Bobby is backstage and doing the song for Zangler. So it’s sparely orchestrated – little more than a rehearsal piano and some support; it’s one chorus; and its tap-break ends with Bobby stamping on Zangler’s foot. This is grim reality: Bobby is expelled from the theatre. Outside, he makes a decision, and sings ‘I Can’t Be Bothered Now’ – the second song, but the real opening number: the first ‘book number’ in the show. There is an automobile onstage (it’s the 1930s) and, as Bobby opens the door, one showgirl, pretty in pink, steps out, then another, and another, and more and more, far more than could fit in any motor car; finally, Bobby raises the hood of the vehicle and the last chorine emerges. The audience leans back, reassured and content: Susan Stroman’s fizzy, inventive choreography has told them that what’s about to follow is romantic fantasy. More to the point, it’s true to the character of the song, and the choice of song is true to Bobby’s character and the engine of the drama: My bonds and shares May fall downstairs Who cares? Who cares? I’m dancing and I Can’t Be Bothered Now … This lyric captures the philosophy of Ira Gershwin’s entire oeuvre – which is important: the show is a celebration of Gershwin. But it’s also an exact expression of Bobby’s feelings and the reason why he heads to Dead Rock, Arkansas. So the number does everything it should: it defines the principal’s motivation; it kick-starts the plot; and it communicates the spirit of the score and the staging. Audiences don’t reason it out like that; we just eat it up. But that’s why.

admired but too important to stop in Stamps)

legislators prescribed thirty lashes for any slave who lifted a hand “against any Christian” (Christian now meant White). 2. All Whites now wielded absolute power to abuse any African person. Those are the two most important ones

America could never have a truthful history “until we have in our colleges men who regard the truth as more important than the defense of the white race,” Du Bois concluded in Black Reconstruction in America: 1860–1880, published in 1935.

I noted the stamp on the vessel, from Lusitania, one of the finest garum factories in the Empire. Good garum, a sauce made from the entrails of little anchovies, was one of the most important flavors in a dish. I was glad to see I would have access to the best.

Between the Stamp Act of 1765 and Lexington a decade later, one of the colonists’ most widespread tools of resistance against arbitrary taxation without representation was boycotting British imports, particularly luxury items. While the melodrama of hucking crates of tea into Boston Harbor continues to inspire civic-minded hotheads to this day, it’s worth remembering the hordes of stoic colonial women who simply swore off tea and steeped basil leaves in boiling water to make the same point. What’s more valiant: littering from a wharf or years of doing chores and looking after

One by one he would conjure up the world’s major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit’s short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. Each had its own two-digit reference; when he punched that, the postage-stamp-sized rectangle would expand until it neatly filled the screen, and he could read it with comfort. When he had finished he would flash back to the complete page and select a new subject for detailed examination.

Historically, discussions among Hindu sub-traditions were dialogical, and there was a notable absence of systematic efforts to stamp out other alternative ways of religious thinking. The language of engagement was not militaristic, and differences, though important, were not seen as problematic. It would be a tragedy if, like the opponents of Deepa Mehta’s Fire, Hindus were to privilege a single interpretation of the tradition and hatefully denounce alternative understandings.

But it's important to note, life can rarely be wrapped into single-word descriptions. It isn't neat and perfectly shaped. So sometimes, over the course of a lifetime (and even over the course of a day), people can take on and act out ideas represented by more than one of these three identities. Can be both, and. Just keep that in mind as we explore these folks.

It was stamped FOR YOUR EYES ONLY: OPERATION PUNGENT MUSKRAT. It also had a thick wax seal embossed with the logo of the CIA. My heart pounded. It was always exciting to get an FYEO dossier. And yet . . . “Operation Pungent Muskrat?” I asked, failing to hide the disappointment in my voice. “I know, it’s a lousy name,” the president said. “But I assure you, this is an extremely important mission. From what I understand, the Agency used to give their all missions very exciting names like Operation Cobra Strike and Operation Lightning Blast, but by now all those have been used up and we’re kind of left with the dregs. Trust me, it could be worse. The last mission I was party to was called Operation Zesty Walrus.

1. Africans are savages because Africa is hot, and extreme weather made them that way. 2. Africans are savages because they were cursed through Ham, in the Bible. 3. Africans are savages because they were created as an entirely different species. 4. Africans are savages because there is a natural human hierarchy and they are at the bottom. 5. Africans are savages because dark equals dumb and evil, and light equals smart and… White. 6. Africans are savages because slavery made them so. 7. Africans are savages. Note: You will see these ideas repeated over and over again throughout this book. But that’s not a good enough reason for you to stop reading. So… don’t even try it. CHAPTER 7 Time In AFRICANS ARE NOT SAVAGES. CHAPTER 8 Jefferson’s Notes I KNOW YOU ALREADY KNOW THIS, BUT SOMETIMES IT’S important

Why? For lack of anything else to do with their time. Because they were impulsive and not bright enough to even understand the importance of birth control. And because the more kids they had, the bigger the welfare checks and food stamp handouts they received.

You're too much a man of your time, Jack, and that's the worst thing to be, because it's hard if you always feel other people's suffering, there's no room for manoeuver when everyone agrees and sees things the same way and gives importance to the same things, and the same things are deemed serious or insignificant. There's no light, no breathing space, no ventilation in unanimity, nor in shared commonplaces. You have to escape from that in order to live better, more comfortably. More honestly too, without feeling trapped in the time in which you were born and in which you'll die, there's nothing more oppressive, nothing so clouds the issue as that particular stamp.

across a narrow strait from its east coast, on the postage-stamp island of Bahrain, only thirty miles long and ten miles wide, oil had been flowing since June 1932 from Oil Well No. 1, at a site called Jabal al-Dukhan. Iran and Iraq had been the two important oil nations in the Middle East up to that time, their oil interests under British control. Bahrain was a minor exception, as Saudi Arabia would be a major. Through a series of sales and trades, motivated by what British engineers believed to be Bahrain’s unpromising oil geology, the island’s oil rights had devolved into the hands of one of the smaller international oil companies, Standard Oil of California (Socal).

What makes junk food so dangerous is not that it is unhealthy - though it is. It’s that it is entwined in our minds with so many other memories that are good and true and pure. memory has always been an important part of how we learn to eat, but never before have so many of us been stamped with reinforcing food memories that mostly come not from a cuisine but from a series of cartons and packets. When we hear someone suggesting that we stop eating our favourite brand of ice cream or potato crisps or sliced white bread, we feel a knee-jerk hostility. It’s hard to let go of these foods and find a better way of eating without a sense of loss. The thing you are losing is your own childhood.

Protecting the freedom brand of the United States became more important for northern politicians than sectional unity and securing segregationists’ votes.

democracy’, we are in fact referring to a number of different interlocking institutions. People sticking pieces of paper into ballot boxes, yes. Their elected representatives making speeches and voting in a large assembly hall, yes. But those things alone do not automatically give you democracy. Outwardly, the legislators of countries like Russia and Venezuela are elected, but neither qualifies as a true democracy in the eyes of impartial observers, not to mention those of local opposition leaders. Just as important as the act of putting crossed or stamped papers in ballot boxes are the institutions – usually

parties – that nominate candidates for election. Just as important as the parties are the officials – civil servants, judges or ombudsmen – whose responsibility it is to ensure that the elections are fair. And then it matters hugely how the legislature itself actually operates. A body of elected representatives can be anything from a wholly sovereign entity, as the British Parliament was until European law began to encroach on it, to an impotent rubber stamp, like the old Supreme Soviet. Its members can stoutly uphold the interests of their constituents (including those who voted against them), or they can be in hock to the

[Following is an official OnlineBookClub.org review of "Building Insurance Your Guide" by michael a.n.p. cretikos.] ________________________________________ 5 out of 5 stars ________________________________________ Share This Review FacebookTwitterLinkedInPinterestShare ________________________________________ Building Insurance: How to Select the Correct Building Sum Insured Value for Low-Rise and High-Rise Structures authored by Michael A. N. P. Cretikos is a comprehensive guide on how to select the best policy and factors to consider to avoid being in a situation of underinsurance. According to the author, he filled in the gap that exists in knowledge by introducing the Building Sum Insured Value (BSI) based on current rental value, and according to him, this method is the most accurate that there is. The author highlighted situations in which underinsurance is inevitable and underlined ways to avoid such situations. Taxes such as stamp duties on insurance could be disincentives, and the author discouraged it. He advised the readers to always opt for 100% coverage so that the loss can be fully catered for and the insured reinstated back to their previous position. Several acts and policies were stated, and the authors made suggestions for innovations; the ICA code wasn’t left out; he highlighted the fault in it and gave feasible solutions. This book was very informative, and I enjoyed reading it. The author's in-depth research shines through and adds a layer of authenticity to the book. I loved the fact that as much as the author criticized the already existing policies, he made suggestions for improvement. I equally appreciated the fact that there were so many quotations backed up with references so the readers can verify at their will. The step-by-step calculations and clearly outlined tables also enhanced my understanding of how numerical values are arrived at, and I absolutely loved it. As much as I enjoyed reading this book, I found some parts overly repetitive, and I also found the consistent use of bold texts quite distracting. I loved the keypoints outlined in every section; it made the important information very easy to grasp. Overall, this book was an enlightening read and would keep readers eager to learn more. I rate this book five out of five stars because of its informative contents and the fact that my dislikes weren’t enough to remove a star. I didn't find any errors while reading, which implies that the book was perfectly edited. I’d recommend this book to people who are interested in the workings of building insurance.

incorporation points to the extremely important idea that the dominant ideology often responds to opposition, not by attempting to stamp it out, but rather by allowing it to exist within the places that it assigns, by slowly allowing it to be recognised, but only within the terms of a process which deprives it of any real or effective oppositional force.