Status Short Quotes

I have to stress that my duties towards victims of all sorts, be it helping, taking their side, or caring, ends the moment their status becomes a bargaining chip. The moment the victim becomes a righteous sufferer. For in my short time on this planet, history and on-going affairs are full of those competing in victimhood.

Some people think they can find satisfaction in good food, fine clothes, lively music, and sexual pleasure. However, when they have all these things, they are not satisfied. They realize happiness is not simply having their material needs met. Thus, society has set up a system of rewards that go beyond material goods. These include titles, social recognition, status, and political power, all wrapped up in a package called self-fulfillment. Attracted by these prizes and goaded on by social pressure, people spend their short lives tiring body and mind to chase after these goals. Perhaps this gives them the feeling that they have achieved something in their lives, but in reality they have sacrificed a lot in life. They can no longer see, hear, act, feel, or think from their hearts. Everything they do is dictated by whether it can get them social gains. In the end, they've spent their lives following other people's demands and never lived a life of their own. How different is this from the life of a slave or a prisoner?

If you have money, power, and status today, it is due to the century and place in which you were born, to your talents and capacities and health, none of which you earned. In short, all your resources are in the end the gift of God.

Hot. I’ve been upgraded to hot.No one has ever called me hot. Cute? Yes. Adorable? yes, often and it makes me want to punch them. I didn’t know short girls could even be hot. I thought I’d been permanently relegated to elfin-pixie-child status.

No matter how successful you are, change is always good. There can never be a status quo. When you have no money you can’t afford long-term solutions, only short-term ones. You have to always be upgrading. Otherwise you’re fucked.

In short, from then on, we accepted our status as prisoners; we were reduced to our past alone and even if a few people were tempted to live in the future, they quickly gave it up, as far as possible, suffering the wounds that the imagination eventually inflicts on those who trust in it.

In theory, the risk of business failure can be reduced to a number, the probability of failure multiplied by the cost of failure. Sure, this turns out to be a subjective analysis, but in the process your own attitudes toward financial risk and reward are revealed. By contrast, personal risk usually defies quantification. It's a matter of values and priorities, an expression of who you are. "Playing it safe" may simply mean you do not weigh heavily the compromises inherent in the status quo. The financial rewards of the moment may fully compensate you for the loss of time and fulfillment. Or maybe you just don't think about it. On the other hand, if time and satisfaction are precious, truly priceless, you will find the cost of business failure, so long as it does not put in peril the well-being of you or your family, pales in comparison with the personal risks of no trying to live the life you want today. Considering personal risk forces us to define personal success. We may well discover that the business failure we avoid and the business success we strive for do not lead us to personal success at all. Most of us have inherited notions of "success" from someone else or have arrived at these notions by facing a seemingly endless line of hurdles extending from grade school through college and into our careers. We constantly judge ourselves against criteria that others have set and rank ourselves against others in their game. Personal goals, on the other hand, leave us on our own, without this habit of useless measurement and comparison. Only the Whole Life Plan leads to personal success. It has the greatest chance of providing satisfaction and contentment that one can take to the grave, tomorrow. In the Deferred Life Plan there will always be another prize to covet, another distraction, a new hunger to sate. You will forever come up short.

I understand the temptation to sell short, but I also know that impulse is driven by your mind’s desire for comfort, and it’s not telling you the truth. It’s your identity trying to find sanctuary, not help you grow. It’s looking for status quo, not reaching for greatness

Civilization is an experiment, a very recent way of life in the human career, and it has a habit of walking into what I am calling progress traps. A small village on good land beside a river is a good idea; but when the village grows into a city and paves over the good land, it becomes a bad idea. While prevention might have been easy, a cure may be impossible: a city isn't easily moved. This human inability to foresee -- or to watch out for -- long-range consequences may be inherent to our kind, shaped by the millions of years when we lived from hand to mouth by hunting and gathering. It may also be little more than a mix of inertia, greed, and foolishness encouraged by the shape of the social pyramid. The concentration of power at the top of large-scale societies gives the elite a vested interest in the status quo; they continue to prosper in darkening times long after the environment and general populace begin to suffer. (109)

There is a very real danger present when we suppress our feelings to act on inspiration in exchange for the “safety” of the status quo. We risk sacrificing the opportunity to live a more fulfilling and purpose driven life. We risk sacrificing the opportunity to make a difference in the lives of others. We risk sacrificing the beautiful blessing of finding a greater sense of meaning in our own lives. In short, we run the very real risk living a life of regret.

You're in trouble. Do you expect me to just walk away?" "I wouldn't hold it against you if you did." "In know you wouldn't. That's only one of the reasons I'm crazy about you. I've got a million more." "Just a million?" "Okay, a million plus one—your cat." She giggled. "You're bonding with Saladin?" "Somebody has to protect that cat from your cousin Ian. And I feed him. The cat. Not Ian. He's on his own. Anyway, if that doesn't get me Perfect Boyfriend status, I don't know what will." "Emptying the litter box?" "Hey. I have my limits." Amy laughed. She had the phone pressed to her ear so tightly it burned. She closed her eyes, picturing his face... Ian's crisp voice broke in. "All right, lovebirds, let's move on. No offense, but I believe Amy and Dan might need a short course in style and class." "Is this the nonoffensive part?" Dan asked. "I can't wait until you really insult us." "Let's deal with reality, shall we? You don't just walk into an auction house in your jeans and backpacks. You have to blend in. And that's going to be hard." Ian sniffed. "Considering that you're Americans." "What are you talking about, dude?" Dan asked. "This is my best SpongeBob T-shirt.

The Quran gave women rights of inheritance and divorce centuries before Western women were accorded such status. The

The same forces that have a disregard for black life, for the lives of the indigenous, for the marginalized, for the lives of women, are the same forces who disregard the life of the Earth itself; individuals who see themselves set apart from other people, who imagine themselves disconnected from the natural world over which they short-sightedly assume mastery, who see the destruction and degradation of life as a fair exchange for the tightly policed boundaries of ethno-nationalist identities, the pursuit of wealth or the achievement of billionaire status.

It was important for a Roman of this period to get his Greek mythology right. Being able to identify who was who and what was what was a sign that the viewer was a person of culture and status.

In a few short weeks, mock-marital status had ceased to be something to aspire to, and had become a cause for scorn. At seventeen, we were becoming as embittered and as unromantic as our parents.

It was a fact generally acknowledged by all but the most contumacious spirits at the beginning of the seventeenth century that woman was the weaker vessel; weaker than man, that is. ... That was the way God had arranged Creation, sanctified in the words of the Apostle. ... Under the common law of England at the accession of King James I, no female had any rights at all (if some were allowed by custom). As an unmarried woman her rights were swallowed up in her father's, and she was his to dispose of in marriage at will. Once she was married her property became absolutely that of her husband. What of those who did not marry? Common law met that problem blandly by not recognizing it. In the words of The Lawes Resolutions [the leading 17th century compendium on women's legal status]: 'All of them are understood either married or to be married.' In 1603 England, in short, still lived in a world governed by feudal law, where a wife passed from the guardianship of her father to her husband; her husband also stood in relation to her as a feudal lord.

Poor old Jean Valjean, of course, loved Cosette only as a father; but, as we noted earlier, into this fatherly love his lonely single status in life had introduced every other kind of love; he loved Cosette as his daughter, and he loved her as his mother, and he loved her as his sister; and, as he had never had either a lover or a wife, as nature is a creditor that does not accept nonpayment, that particular feeling, too, the most indestructible of all, had thrown itself in with the rest, vague, ignorant, heavenly, angelic, divine; less a feeling than an instinct, less an instinct than an attraction, imperceptible and invisible but real; and love, truly called, lay in his enormous tenderness for Cosette the way a vein of gold lies in the mountain, dark and virginal. We should bear in mind that state of the heart that we have already mentioned. Marriage between them was out of the question, even that of souls; and yet it is certain that their destinies had joined together as one. Except for Cosette, that is, except for a child, Jean Valjean had never, in all his long life, known anything about love. Serial passions and love affairs had not laid those successive shades of green over him, fresh green on top of dark green, that you notice on foliage that has come through winter and on men that have passed their fifties. In short, and we have insisted on this more than once, this whole inner fusion, this whole set, the result of which was lofty virtue, had wound up making Jean Valjean a father for Cosette. A strange father, forged out of the grandfather, son, brother, and husband that were all in Jean Valjean; a father in whom there was even a mother; a father who loved Cosette and worshipped her, and for whom that child was light, was home, was his homeland, was paradise.

Google gets $59 billion, and you get free search and e-mail. A study published by the Wall Street Journal in advance of Facebook’s initial public offering estimated the value of each long-term Facebook user to be $80.95 to the company. Your friendships were worth sixty-two cents each and your profile page $1,800. A business Web page and its associated ad revenue were worth approximately $3.1 million to the social network. Viewed another way, Facebook’s billion-plus users, each dutifully typing in status updates, detailing his biography, and uploading photograph after photograph, have become the largest unpaid workforce in history. As a result of their free labor, Facebook has a market cap of $182 billion, and its founder, Mark Zuckerberg, has a personal net worth of $33 billion. What did you get out of the deal? As the computer scientist Jaron Lanier reminds us, a company such as Instagram—which Facebook bought in 2012—was not valued at $1 billion because its thirteen employees were so “extraordinary. Instead, its value comes from the millions of users who contribute to the network without being paid for it.” Its inventory is personal data—yours and mine—which it sells over and over again to parties unknown around the world. In short, you’re a cheap date.

Far from putting doubts and anxieties to rest religion often has the effect of intensifying them. It judges those who profess the faith more harshly than it judges unbelievers. It holds them up to a standard of conduct so demanding that many of them inevitably fall short. It has no patience with those who make excuses for themselves--an art in which Americans have come to excel. If it is ultimately forgiving of human weakness and folly, it is not because it ignores them or attributes them exclusively to unbelievers. For those who take religion seriously, belief is a burden, not a self-righteous claim to some privileged moral status. Self-righteousness, indeed, may well be more prevalent among skeptics than among believers. The spiritual discipline against self-righteousness is the very essence of religion.

Yes, it is true women of color have been the targets of a setup of monumental proportions, something that amounts to nothing short of a covert war against us. But it is also true that these attacks are their own proof of just how serious a threat to the status quo all women of color really are. So serious, in fact, that the very concept of the innocent white woman was constructed to keep us firmly in our place.

When my sons arrived in the family, their legal status was not ambiguous at all. They were our kids. But their wants and affections were still atrophied by a year in the orphanage. They didn't know that flies on their faces were bad. They didn't know that a strange man feeding them their first scary gulps of solid food wasn't a torturer. Life in the cribs alone must have seemed to them like freedom. That's what I was missing about the biblical doctrine of adoption. Sure it's glorious in the long run. But it sure seems like hell in the short run. . . .

Consider the fate of Filipino soldiers who fought the Japanese during World War II. With the promise of U.S. citizenship and full veteran benefits, more than 250,000 Filipino soldiers fought under the American flag, playing a crucial role in achieving victory. Shortly after, the Rescission Act of 1946 retroactively took away these soldiers’ status as U.S. veterans. The message was clear: your service didn’t matter. It took more than sixty years to rectify the injustice.

Thus, they were asking: do higher intelligence test scores from about age 20 predict better educational outcomes, higher social position, and arguably more pro-social behaviours in the thirties? The answer was: they did. They then asked if this was due to (confounded by) parental socio-economic status; it mostly wasn’t.

To insist that the kingdom of God is only spiritual is to promote the status quo.

Let us not envy those who stand higher than we do: what look like towing heights are precipices. ... Indeed there are many who are forced to cling to their pinnacle because they cannot descend without falling; but they must bear witness that this in itself is their greatest burden, that they are forced to be a burden to others, and that they are not so much elevated as impaled.

The neo-cons, or some of them, decided that they would back Clinton when he belatedly decided for Bosnia and Kosovo against Milosevic, and this even though they loathed Clinton, because the battle against religious and ethnic dictatorship in the Balkans took precedence. This, by the way, was partly a battle to save Muslims from Catholic and Christian Orthodox killers. That impressed me. The neo-cons also took the view, quite early on, that coexistence with Saddam Hussein was impossible as well as undesirable. They were dead right about that. They had furthermore been thinking about the menace of jihadism when most people were half-asleep. And then I have to say that I was rather struck by the way that the Weekly Standard and its associated voices took the decision to get rid of Trent Lott earlier this year, thus removing an embarrassment as well as a disgrace from the political scene. And their arguments were on points of principle, not 'perception.' I liked their ruthlessness here, and their seriousness, at a time when much of the liberal Left is not even seriously wrong, but frivolously wrong, and babbles without any sense of responsibility. (I mean, have you read their sub-Brechtian stuff on Halliburton....?) And revolution from above, in some states and cases, is—as I wrote in my book A Long Short War—often preferable to the status quo, or to no revolution at all.

If there is to be no ceiling on the amount of money a man can take out of our economy, then concomitantly there can be no foundation below which a human being cannot sink. What capitalists must realize is that you are fighting to make capitalism survive, not destroy it; you are fighting to eliminate the seeds of destruction inherent in the status quo." ~Kurt Vonnegut, Jr's letter to Don Matchan, 27 April 1947

Ego serves me well when I surrender the need to be right, to win, feel superior or seek approval. Let me see past what might be called failings, achievement or status...so that I may know many hearts and love unconditionally.

Oswaldo was flummoxed by the fact that his friend could be so quiet, almost embarrassed, about his academic acumen, yet so damn loud and proud of his status as a premier campus drug dealer. "I've never met anyone so smart but so fucking dumb," he told Rob.

Today I am bothered by the story of King Canute. (...) The story is, of course, that he was so arrogant and despotic a leader that he believed he could control everything - even the tide. We see him on the beach, surrounded by subjects, sceptre in hand, ordering back the heedless waves; a laughing stock, in short. But what if we've got it all wrong? What if, in fact, he was so good and great a king that his people began to elevate him to the status of a god, and began to believe that he was capable of anything? In order to prove to them that he was a mere mortal, he took them down to the beach and ordered back the waves, which of course kept on rolling up the beach. How awful it would be if we had got it so wrong, if we had misunderstood his actions for so long.

We would consider the nearly twelve-year-old a child. By the standards of Elizabeth’s day, twelve marked the beginning of the end of childhood for most females, but particularly for female slaves whose status as property made the designation “child” short-lived.

His importance to the century just past, and therefore his status as a figure in history as well as in literature, derives from the extraordinary salience of the subjects he ‘took on,’ and stayed with, and never abandoned. As a consequence, we commonly use the term ‘Orwellian’ in one of two ways. To describe a state of affairs as ‘Orwellian’ is to imply crushing tyranny and fear and conformism. To describe a piece of writing as ‘Orwellian’ is to recognize that human resistance to these terrors is unquenchable. Not bad for one short lifetime.

But as the Greeks teach us, there is only one remedy for that sort of hubris. They called it nemesis. We call it getting what you deserve, or a finger in the eye, or comeuppance for short. And it comes with an appropriate raise in pay, responsibilities, and professional status.

It’s degrading to watch the woman who hauled us back from the brink reduced to the status of waitress for her children. Eventually they won’t have their mother to be their short-order cook and laundress and maid. They’ll have to trick some poor woman into marrying them to get all that for free again.

Status quo is not very helpful for spiritual growth, for using this short interval between birth and death. On the other hand, expanding our ability to feel comfortable in our own skin and in the world, so that we can be there as much as possible for other people, is a very worthy way to spend a human life.

One can be certain that every generally held idea, every received notion, will be an idiocy, because it has been able to appeal to a majority,’ observed Chamfort, adding that what is flatteringly called common sense is usually little short of common nonsense, suffering as it does from simplification and illogicality, prejudice and shallowness: ‘The most absurd customs and the most ridiculous ceremonies are everywhere excused by an appeal to the phrase, but that’s the tradition. This is exactly what the Hottentots say when Europeans ask them why they eat grasshoppers and devour their body lice. That’s the tradition, they explain.

When some bigoted white people heard the message of Donald Trump and others in the GOP that their concerns mattered, that the fear generated by their own biases had a target in Mexican and Muslim immigrants, many embraced the GOP to their own detriment. We talk at length about the 53 percent of white women who supported the Republican candidate for president, but we tend to skim past the reality that many white voters had been overtly or passively supporting the same problematic candidates and policies for decades. Researchers point to anger and disappointment among some whites as a result of crises like rising death rates from suicide, drugs, and alcohol; the decline in available jobs for those who lack a college degree; and the ongoing myth that white people are unfairly treated by policies designed to level the playing field for other groups—policies like affirmative action. Other studies have pointed to the appeal of authoritarianism, or plain old racism and sexism. Political scientist Diana Mutz said in an interview in Pacific Standard magazine that some voters who switched parties to vote for Trump were motivated by the possibility of a fall in social status: “In short, they feared that they were in the process of losing their previously privileged positions.

The Quran gave women rights of inheritance and divorce centuries before Western women were accorded such status. The Quran prescribes some degree of segregation and veiling for the Prophet’s wives, but there is nothing in the Quran that requires the veiling of all women or their seclusion in a separate part of the house.

This sense of ‘knows’ has an interesting feature: there’s a word for it in all of the world’s 6,000+ human languages (‘think’ shares this feature). This status is surprisingly rare: an educated person has a vocabulary of about 20,000 words, but fewer than 100 of these are thought to have precise translations in every other language.

There is a notion that complete impartiality is the most fitting and indeed the normal disposition for true exegesis, because it guarantees a complete absence of prejudice. For a short time, around 1910, this idea threatened to achieve almost canonical status in Protestant theology. But now we can quite calmly describe it as merely comical.

I know how it feels to be approaching an energetic dead end. I’ve been there too many times to count. I understand the temptation to sell short, but I also know that impulse is driven by your mind’s desire for comfort, and it’s not telling you the truth. It’s your identity trying to find sanctuary, not help you grow. It’s looking for status quo, not reaching for greatness or seeking wholeness. But the software update that you need to shut your governor down is no supersonic download. It takes twenty years to gain twenty years of experience, and the only way to move beyond your 40 percent is to callous your mind, day after day. Which means you’ll have to chase pain like it’s your damn job!

While it is unlikely that the size of the Court will ever change again, some scholars, troubled by the increasing length of service on the Court and the advanced age at which justices retire, have recently put forward a proposal that would add new justices, move the oldest into a senior status, and assign the Court’s active work to the most junior nine.

I have heard it said about me that I am a man without ambition. In a way this is correct if by 'ambition' one means a desire to climb the career or status ladder or whatever it is called. But ambition can mean so many things. I, for example, have had the ambition to live a life of quiet dignity and I feel that in this I have succeeded. (short story, Let the Old Dreams Die)

Michael Heseltine, a wild-haired visionary, Klaus Kinski to Margaret's Thatcher's Werner Herzog, pushed Docklands across the Thames to the East Greenwich Peninsula. The Millennium Dome concept was a remake of 'Fitzcarraldo', a film in which suborned natives (expendable extras) drag a paddle steamer over a hill in order to force a short cut to more exploitable territory. The point being to bring Enrico Caruso, one of the gods of opera, to an upstream trading post. An insane achievement mirrored in the rebranding of the Dome, after its long and expensive limbo, as the O2 Arena, a popular showcase for cryogenic rock acts:Norma Desmond divas and the resurrected Michael Jackson, whose virtual rebirth,post-mortem, gave the shabby tent the status of a riverside cathedral.

By contrast, introverts “have a smaller response” in the reward system, writes psychologist Nettle, “and so go less out of their way to follow up [reward] cues.” They will, “like anyone, be drawn from time to time to sex, and parties, and status, but the kick they get will be relatively small, so they are not going to break a leg to get there.” In short, introverts just don’t buzz as easily.

Except for the two years he had lived with cowboys in North Dakota,and being the employer of a dozen or so servants,Roosevelt had never had to suffer any prolonged intimacy with the working class.From infancy,he had enjoyed the perquisites of money and social position.The money,through his own mismanagement,had often run short,and he was by no means wealthy even now, but he had always taken exclusivity for granted.

I did not want to know what his status was with Jacques; yet the day came when it was revealed to me in Jacques’ spiteful and triumphant eyes. And Giovanni, during this short encounter, in the middle of the boulevard as dusk fell, with people hurrying all about us, was really amazingly giddy and girlish, and very drunk—it was as though he were forcing me to taste the cup of his humiliation. And I hated him for this.

New Age spirituality purports to promote change – its mantra is ‘transformation’ – but, in reality, it endorses the status quo. It preaches changing oneself to accept the world as it is. New Agers are too busy with their affirmations and introspections to do anything like take direct action. Indeed, in some books the advice to unleash one’s inner goddess turns out to be little more than to bring back the old ‘domestic goddess’. Using myth as one’s personal charter is nothing new (as we saw in Chapter 3), but when Alexander the Great chose Achilles, the psychopathic hero of Homer’s Iliad, to revere and emulate, he did so with action in mind. Alexander used classical myth as his ‘life coach’ and changed the world. New Agers use classical myth to ensure that the spirit is soothed, the horoscope reassuring, and the house clean, but the world stays the same.

You might wonder why a waitress, bricklayer, or doctor—individuals neither born into a warrior heritage nor involved in the profession of arms—would want to think of themselves as warriors in today’s society. One could have asked Funakoshi the same question. If you recall, the warrior caste in Okinawa and Japan were abolished shortly after his birth. He no longer had any legal status as a warrior. In fact, he was a school teacher by occupation. But that didn’t change his identity. He was still a member of an elite part of society. Warriors are special people. Since they understand the concept of honor, they set their ethical standards above most of the rest of society. Since they pattern their lives around the pursuit of excellence, they tend to achieve in their chosen vocations. Why would people in today’s society want to think of themselves as warriors? Because warriorship is an extraordinary and powerful way to live!

Consequently, here was a group that could be mobilized against the status quo, and if the status quo could be identified with capitalism, here was a group that should be open to socialism. Through a kind of Marxist transposition, “blacks” would become the working class, “whites” the capitalist class. Race, in this analysis, takes the place of class. This is how we get Afro-socialism, and from here it is a short step to Latino socialism and every other type of ethnic socialism.

Beautiful, long, loose hair was a rarity, an indication of a woman's position, her status, the sign of a free woman, a woman who belonged to herself. The sign of an unusual woman – because "normal" maidens wore their hair in plaits, "normal" married women hid theirs beneath a caul or a coif. Women of high birth, including queens, curled their hair and styled it. Warriors cut it short. Only druids and magicians – and whores – wore their hair naturally so as to emphasise their independence and freedom.

Loss aversion refers to the relative strength of two motives: we are driven more strongly to avoid losses than to achieve gains. A reference point is sometimes the status quo, but it can also be a goal in the future: not achieving a goal is a loss, exceeding the goal is a gain. As we might expect from negativity dominance, the two motives are not equally powerful. The aversion to the failure of not reaching the goal is much stronger than the desire to exceed it. People often adopt short-term goals that they strive to achieve but not necessarily to exceed. They are likely to reduce their efforts when they have reached an immediate goal, with results that sometimes violate economic logic. New York cabdrivers, for example, may have a target income for the month or the year, but the goal that controls their effort is typically a daily target of earnings. Of course, the daily goal is much easier to achieve (and exceed) on some days than on others. On rainy days, a New York cab never remains free for long, and the driver quickly achieves his target; not so in pleasant weather, when cabs often waste time cruising the streets looking for fares. Economic logic implies that cabdrivers should work many hours on rainy days and treat themselves to some leisure on mild days, when they can “buy” leisure at a lower price. The logic of loss aversion suggests the opposite: drivers who have a fixed daily target will work many more hours when the pickings are slim and go home early when rain-drenched customers are begging to be taken somewhere.

Readers acquainted with the recent literature on human sexuality will be familiar with what we call the standard narrative of human sexual evolution, hereafter shortened to the standard narrative. It goes something like this: 1. Boy Meets girl, 2. Boy and girl assess one and others mate value, from perspectives based upon their differing reproductive agendas/capacities. He looks for signs of youth, fertility, health, absence of previous sexual experience and likelihood of future sexual fidelity. In other words, his assessment is skewed toward finding a fertile, healthy young mate with many childbearing years ahead and no current children to drain his resources. She looks for signs of wealth (or at least prospects of future wealth), social status, physical health and likelihood that he will stick around to protect and provide for their children. Her guy must be willing and able to provide materially for her (especially during pregnancy and breastfeeding) and their children, known as "male parental investment". 3. Boy gets girl. Assuming they meet one and others criteria, they mate, forming a long term pair bond, "the fundamental condition of the human species" as famed author Desmond Morris put it. Once the pair bond is formed, she will be sensitive to indications that he is considering leaving, vigilant towards signs of infidelity involving intimacy with other women that would threaten her access to his resources and protection while keeping an eye out (around ovulation especially) for a quick fling with a man genetically superior to her husband. He will be sensitive to signs of her sexual infidelities which would reduce his all important paternity certainty while taking advantage of short term sexual opportunities with other women as his sperm are easily produced and plentiful. Researchers claim to have confirmed these basic patterns in studies conducted around the world over several decades. Their results seem to support the standard narrative of human sexual evolution, which appears to make a lot of sense, but they don't, and it doesn't.

In short, from its earliest modern history to the present, Orientalism as a form of thought for dealing with the foreign has typically shown the altogether regrettable tendency of any knowledge based on such hard-and-fast distinctions as “East” and “West”: to channel thought into a West or an East compartment. Because this tendency is right at the center of Orientalist theory, practice, and values found in the West, the sense of Western power over the Orient is taken for granted as having the status of scientific truth.

In this age, which believes that there is a short cut to everything, the greatest lesson to be learned is that the most difficult way is, in the long run, the easiest. All that is set forth in books, all that seems so terribly vital and significant, is but an iota of that from which it stems and which it is within everyone’s power to tap. Our whole theory of education is based on the absurd notion that we must learn to swim on land before tackling the water. It applies to the pursuit of the arts as well as to the pursuit of knowledge. Men are still being taught to create by studying other men’s works or by making plans and sketches never intended to materialize. The art of writing is taught in the classroom instead of in the thick of life. Students are still being handed models which are supposed to fit all temperaments, all kinds of intelligence. No wonder we produce better engineers than writers, better industrial experts than painters. My encounters with books I regard very much as my encounters with other phenomena of life or thought. All encounters are configurate, not isolate. In this sense, and in this sense only, books are as much a part of life as trees, stars or dung. I have no reverence for them per se. Nor do I put authors in any special, privileged category. They are like other men, no better, no worse. They exploit the powers given them, just as any other order of human being. If I defend them now and then — as a class — it is because I believe that, in our society at least, they have never achieved the status and the consideration they merit. The great ones, especially, have almost always been treated as scapegoats.

ME/CFS has a greater negative impact on functional status and well-being than other chronic diseases, e.g., cancer or lung diseases[8], and is associated with a drastic decrement in physical functioning[9]. In a comparison study[10] ME/CFS patients scored significantly lower than patients with hypertension, congestive heart failure, acute myocardial infarction, and multiple sclerosis (MS), on all of the eight Short Form Health Survey (SF-36)[11] subscales. As compared to patients with depression, ME/CFS patients scored significantly lower on all the scales, except for scales measuring mental health and role disability due to emotional problems, on which they scored significantly higher.

Roulette, which holds out the opportunity of winning a lot of money in a short space of time, and therefore of changing one’s social status quasi-instantaneously, and in which the winning of the previous spin of the wheel can be staked and lost at every new spin, gives a fairly accurate image of this imaginary universe of perfect competition or perfect equality of opportunity, a world without inertia, without accumulation, without heredity or acquired properties, in which every moment is perfectly independent of the previous one, every soldier has a marshal’s baton in his knapsack, and every prize can be attained, instantaneously, by everyone, so that at each moment anyone can become anything.

The feud between Sherman and Stanton exposed a deep fissure that would shortly divide the country over Reconstruction. With the war ending, Sherman’s old fondness for the South became more apparent. His views on slavery had remained strictly reactionary. When teaching in Louisiana before the war, he had written, “I would not if I could abolish or modify slavery . . . Negroes in the great numbers that exist here must of necessity be slaves.” He also wrote: “Niggers won’t work unless they are owned, and white servants are not to be found in this parish.” Now he was flabbergasted that Stanton gave serious consideration to granting blacks the right to vote. In many ways, Sherman wanted to re-create the status quo ante

Consider this sobering statistic: Shortly before the 2009 H1N1 pandemic, CIDRAP undertook a national survey of hospital pharmacists and intensive care and emergency department doctors, as we detailed in chapter 18. The update of that survey identified more than 150 critical lifesaving drugs for all types of diseases frequently used in the United States, without which many patients would die within hours. All of them are generic and many, or their active pharmaceutical ingredients, are manufactured primarily in China or India. At the beginning of the COVID-19 outbreak, sixty-three were already unavailable to pharmacies on short notice or on shortage status under normal conditions—just one example of how vulnerable we are.

The liberal take was that working-class whites have been voting against their interests in supporting right-wing oligarchs, but that theory diminishes the agency and caste-oriented principles of the people. Many voters, in fact, made an assessment of their circumstances and looked beyond immediate short-term benefits and toward, from their perspective, the larger goals of maintaining dominant-caste status and their survival in the long term. They were willing to lose health insurance now, risk White House instability and government shutdowns, external threats from faraway lands, in order to preserve what their actions say they value most—the benefits they had grown accustomed to as members of the historically ruling caste in America.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

I’ve said it before and I’ll say it again: no man who has ever voted against abortion could handle being pregnant. Not one of those ham-faced assemblages of fear, misogyny and idiocy could handle having their skin, muscle and bones torn apart by an unborn child. Not one of them would undergo three months of daily vomiting, existential terror, occasional bleeding, constant nausea and unshakeable fatigue, followed by another six months of aching joints, short breath, decreased mobility, near-incontinence, fear and exhaustion for the sake of something that may not even survive. Not one of them could give up their status, their ability to work, their financial security, their freedom of thought and movement, their whole previous way of life, in order to grow something in their bodies that they never even wanted – it is hard enough when you do want it.

The big problem here is that getting any young person with a short attention span to spend ten thousand hours doing something can be an uphill battle. That’s never been more true than these days when whatever kids do has to compete with so many attractive options. It can be surfing the Web, playing video games, tweeting, or Facebook. Back in my day, I confess that I played my fair share of Donkey Kong, but even than there was no Web for me to surf and I didn’t have a status. Well, yes I did, it just wasn’t posted anywhere yet. Whatever you want to do in this life, I’m here to encourage you not to lose hope or give up during the first hundred or so of those ten thousand hours that it takes to get good. You should know that in my case it took me a while to “get the bug” for guitar, as my grandpa used to call it. He always said it would happen, almost like a slow sickness. And he knew it would take time.

No society has succeeded in abolishing the distinction between ruler and ruled... to be a ruler gives one special status and, usually, special privileges. During the Communist era, important officials in the Soviet Union had access to special shops selling delicacies unavailable to ordinary citizens; before China allowed capitalist enterprises in its economy, travelling by car was a luxury limited to tourists and those high in the party hierarchy Throughout the 'communist' nations, the abolition of the old ruling class was followed by the rise of a new class of party bosses and well-placed bureaucrats, whose behaviour and life-style came more and more to resemble that of their much-denounced predecessors. In the end, nobody believed in the system any more. That, couple with its inability to match the productivity of the less bureaucratically controlled, more egoistically driven capitalist economies, led to its downfall.

There is an old question, rarely voiced these days, but nevertheless running as an undercurrent beneath the squabbles and misunderstandings that occur in households, workplaces and universities on a daily basis. ‘What do women want?’ has been asked in a bewildered, almost exasperated, tone since women first began to say they wanted more. Yet the answer seems to us to be simple and entirely self-evident. Women want what all sentient human beings want. They want to develop their own talents and put them to good use, to earn and control their own money so they can be truly independent and make free choices. They want to gain status and respect as they prove to be worth of it. To love and to be loved as free and equal adults, to be allowed their human flaws and foibles and not to be unfairly judged for them, and to be forgiven when they fail, behave badly or have trouble coping. To be the subject and not the object. They want, in short, what men want.

Subterfuge as a woman was always more complicated than subterfuge as a man; the guise of femininity required further insight, required understanding of the cultural context in which the costume would be viewed. For a man, changes in accoutrements and clothing created changes in status perception, but, no matter the culture, a man was a man. A woman, on the other hand, was never JUST a woman. A woman was an object, a canvas, upon which society and culture painted labels and framed unspoken expectations, a collectively owned piece upon which shame, scorn, and punishment should be heaped if she failed to confirm to the prescribed design. Even in the most forward-thinking countries, subconscious collusion and tacit social agreement put the value of the opinions and contributions of women at less than those of a full person - somewhere between child and adult. Subterfuge as a woman was always more complicated because a man in a suit was a man in a suit, but a woman in a dress with a hemline two inches too short was a slut, and, in the wrong part of town, a whore, and, in the wrong country, a corpse not quite yet dead.

Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

Jobs and Wozniak had no personal assets, but Wayne (who worried about a global financial Armageddon) kept gold coins hidden in his mattress. Because they had structured Apple as a simple partnership rather than a corporation, the partners would be personally liable for the debts, and Wayne was afraid potential creditors would go after him. So he returned to the Santa Clara County office just eleven days later with a “statement of withdrawal” and an amendment to the partnership agreement. “By virtue of a re-assessment of understandings by and between all parties,” it began, “Wayne shall hereinafter cease to function in the status of ‘Partner.’” It noted that in payment for his 10% of the company, he received $800, and shortly afterward $1,500 more. Had he stayed on and kept his 10% stake, at the end of 2012 it would have been worth approximately $54 billion. Instead he was then living alone in a small home in Pahrump, Nevada, where he played the penny slot machines and lived off his social security check. He later claimed he had no regrets. “I made the best decision for me at the time. Both of them were real whirlwinds, and I knew my stomach and it wasn’t ready for such a ride.

Yet why should Chinese, Indians, Muslims and Spaniards – who belonged to very different cultures that failed to agree about much of anything – nevertheless share the belief in gold? Why didn’t it happen that Spaniards believed in gold, while Muslims believed in barley, Indians in cowry shells, and Chinese in rolls of silk? Economists have a ready answer. Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it.

The Covid-19 pandemic has made it clear that by several measures, the health status of Black Americans is on par with that of people living in far poorer nations, and that at every stage of life Black Americans have poorer health outcomes than white Americans and even, in most cases, than other ethnic groups. Racial health disparities show up at the beginning of life and cut lives short at the end. Black babies are more than twice as likely as white babies to die at birth or in the first year of life—a racial gap that adds up to thousands of lost lives every year.13 African American adults of all ages have elevated rates of conditions such as diabetes and hypertension that among white people are found more commonly at older ages. In the first half of 2020, owing to the pandemic, the Black-white gap in life expectancy increased to six years, from four in 2019.14 This inequality when it comes to the health of Black people’s bodies is rooted in false ideas about racial differences, developed and spread during slavery, and long challenged by Black medical practitioners and scholars, that still inform the way medical treatment is administered in America.15 To understand the racial divide in the health of our nation that was stripped bare by Covid-19, we must examine the roots of these myths. — In the 1787 manual A Treatise on Tropical Diseases; and on the Climate of the West-Indies, a British doctor, Benjamin Moseley, claimed that Black people could bear surgical operations much more easily than white people, noting that “what would be the cause of insupportable pain to a white man, a Negro would almost disregard.

How this complicated mosaic of [citizenship] statuses [among those who came under Roman control] had originated is again hard to know. Roman writers of the first century BCE, followed by modern legal scholars, tended to treat them as part of a highly technical, carefully calibrated system of civic rights and responsibilities. But that is almost certainly the product of later legal rationalisation. It is inconceivable that the men of the fourth century BCE sat down to debate the precise implications of civitas sine suffragio or the exact privileges that went with belonging to a 'Latin' colony. Much more likely, they were improvising their new relationships with different peoples in the outside world by using, and adjusting, their existing, rudimentary categories of citizenship and ethnicity. The implications, however, were again revolutionary. In extending citizenship to people who had no direct territorial connections with the city of Rome, they broke the link, which most people in the classical world took for granted, between citizenship and a single city. In a systematic way that was then unparalleled, they made it possible not just to become Roman but also to be a citizen of two places at once: one's home town and Rome. And in creating new Latin colonies all over Italy, they redefined the word 'Latin' so that it was no longer an ethnic identity but a political status unrelated to race or geography. This set the stage for a model of citizenship and 'belonging' that had enormous significance for Roman ideas of government, political rights, ethnicity and 'nationhood'. This model was shortly extended overseas and eventually underpinned the Roman Empire.

In combat, focus comes pretty easily because the battle is right in front of your face. You have no choice but to focus. But sometimes, in day-to-day life, you can lose track of the long-term goal. It fades from your vision. It slips from your mind. Wrong. I want that long-term goal to be so embedded in my mind, that I never lose sight of it. Ever. The little tasks and projects and short-term goals that you tackle need to lead toward strategic victory – winning the long war. But we want results now. We want the shortcut to the winner’s podium. We need the instant gratification. And when we don’t get the short-term glory, sometimes we lose sight of those long-term goals. They fade. We lose focus. So we stop the daily tasks and disciplines that allow us to achieve those goals. And a day slips by. Then another day. And a day turns into a week and a week into a year. And you look up in six weeks or six months or six years … And you’ve made no progress. Maybe you even went backwards. You lost sight of the long-term goal. And it faded. It faded from memory and the passion dried up and you began to rationalize: Maybe I can’t. Maybe I don’t really want to. Maybe this goal isn’t for me. And so you give up. You let it go. And you settle for a status quo. For the easy road. No. Don’t do that. Embed that long-term goal in your mind. Burn it into your soul. Think about it, write about it, talk about it. Hang it up on your wall. But most important: Do something about it. Every single day. So I trained. And I prepared. And I did everything I could to be ready for that day. When I became a leader I took pains to prepare my men in the same way: brutally and without mercy so we could fight brutally and without mercy. And then that day came. We met the enemy on the battlefield. We fought, and we won.

Feminist theory sometimes portrays men as being united with all other men in their common purpose of oppressing women. But the evolution of human mating suggests that this scenario cannot be true, because men and women compete primarily against members of their own gender. Men strive to control resources mainly at the expense of other men. Men deprive other men of their resources, exclude other men from positions of status and power, and derogate other men in order to make them less desirable to women. Indeed, the fact that nearly 70 percent of all homicides are inflicted by men on other men reveals the tip of the iceberg of the cost of competition to men. The fact that men on average die years earlier than women in every culture is further testimony to the penalties men pay for this struggle with other men. Women do not escape damage inflicted by members of their own sex. Women compete with each other for access to high-status men, have sex with other women’s husbands, and lure men away from their wives. Mate poaching is a ubiquitous sexual strategy of our species. Women slander and denigrate their rivals and are especially harsh toward women who pursue short-term sexual strategies. Women and men are both victims of the sexual strategies of their own gender and so can hardly be said to be united with their own gender for some common goal. Moreover, both men and women benefit from the strategies of the opposite sex. Men lavish resources and protection on certain women, including their wives, their sisters, their daughters, and their mistresses. A woman’s father, brothers, and sons all benefit from her selection of a mate who is flush with abundance. Contrary to the view that men or women are united with all members of their own sex for the purpose of oppressing the other sex, each individual shares key interests with particular members of each sex and is in conflict with other members of each sex. Simple-minded views of a same-sex conspiracy have no foundation in reality.

If we consider this official or elite multiculturalism as an ideological state apparatus we can see it as a device for constructing and ascribing political subjectivities and agencies for those who are seen as legitimate and full citizens and others who are peripheral to this in many senses. There is in this process an element of racialized ethnicization, which whitens North Americans of European origins and blackens or darkens their 'others' by the same stroke. This is integral to Canadian class and cultural formation and distribution of political entitlement. The old and established colonial/racist discourses of tradition and modernity, civilization and savagery, are the conceptual devices of the construction and ascription of these racialized ethnicities. It is through these 'conceptual practices of power' (Smith, 1990) that South Asians living in Canada, for example, can be reified as hindu or muslim, in short as religious identities.....We need to repeat that there is nothing natural or primordial about cultural identities - religious or otherwise - and their projection as political agencies. In this multiculturalism serves as a collection of cultural categories for ruling or administering, claiming their representational status as direct emanations of social ontologies. This allows multiculturalism to serve as an ideology, both in the sense of a body of content, claiming that 'we' or 'they' are this or that kind of cultural identities, as well as an epistemological device for occluding the organization of the social....an interpellating device which segments the nation's cultural and political space as well as its labour market into ethnic communities....Defined thus, third world or non-white peoples living in Canada become organized into competitive entities with respect to each other. They are perceived to have no commonality, except that they are seen as, or self-appellate as, being essentially religious, traditional or pre-modern, and thus civilizationally backward. This type of conceptualization of political and social subjectivity or agency allows for no cross-border affiliation or formation, as for example does the concept of class.

These are the general propositions that form this Humility Code: 1. We don’t live for happiness, we live for holiness. Day to day we seek out pleasure, but deep down, human beings are endowed with moral imagination. All human beings seek to lead lives not just of pleasure, but of purpose, righteousness, and virtue. As John Stuart Mill put it, people have a responsibility to become more moral over time. The best life is oriented around the increasing excellence of the soul and is nourished by moral joy, the quiet sense of gratitude and tranquillity that comes as a byproduct of successful moral struggle. The meaningful life is the same eternal thing, the combination of some set of ideals and some man or woman’s struggle for those ideals. Life is essentially a moral drama, not a hedonistic one. 2. Proposition one defines the goal of life. The long road to character begins with an accurate understanding of our nature, and the core of that understanding is that we are flawed creatures. We have an innate tendency toward selfishness and overconfidence. We have a tendency to see ourselves as the center of the universe, as if everything revolves around us. We resolve to do one thing but end up doing the opposite. We know what is deep and important in life, but we still pursue the things that are shallow and vain. Furthermore, we overestimate our own strength and rationalize our own failures. We know less than we think we do. We give in to short-term desires even when we know we shouldn’t. We imagine that spiritual and moral needs can be solved through status and material things. 3. Although we are flawed creatures, we are also splendidly endowed. We are divided within ourselves, both fearfully and wonderfully made. We do sin, but we also have the capacity to recognize sin, to feel ashamed of sin, and to overcome sin. We are both weak and strong, bound and free, blind and far-seeing. We thus have the capacity to struggle with ourselves. There is something heroic about a person in struggle with herself, strained on the rack of conscience, suffering torments, yet staying alive and growing stronger, sacrificing a worldly success for the sake of an inner victory.

Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it. Similarly, the fact that another person believes in cowry shells, or dollars, or electronic data, is enough to strengthen our own belief in them, even if that person is otherwise hated, despised or ridiculed by us. Christians and Muslims who could not agree on religious beliefs could nevertheless agree on a monetary belief, because whereas religion asks us to believe in something, money asks us to believe that other people believe in something. For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.

Yet why should Chinese, Indians, Muslims and Spaniards – who belonged to very different cultures that failed to agree about much of anything – nevertheless share the belief in gold? Why didn’t it happen that Spaniards believed in gold, while Muslims believed in barley, Indians in cowry shells, and Chinese in rolls of silk? Economists have a ready answer. Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it. Similarly, the fact that another person believes in cowry shells, or dollars, or electronic data, is enough to strengthen our own belief in them, even if that person is otherwise hated, despised or ridiculed by us. Christians and Muslims who could not agree on religious beliefs could nevertheless agree on a monetary belief, because whereas religion asks us to believe in something, money asks us to believe that other people believe in something. For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.

CHALLENGES TO YOUNG POETS Invent a new language anyone can understand. Climb the Statue of Liberty. Reach for the unattainable. Kiss the mirror and write what you see and hear. Dance with wolves and count the stars, including the unseen. Be naïve, innocent, non-cynical, as if you had just landed on earth (as indeed you have, as indeed we all have), astonished by what you have fallen upon. Write living newspaper. Be a reporter from outer space, filing dispatches to some supreme managing editor who believes in full disclosure and has a low tolerance level for hot air. Write and endless poem about your life on earth or elsewhere. Read between the lines of human discourse. Avoid the provincial, go for the universal. Think subjectively, write objectively. Think long thoughts in short sentences. Don't attend poetry workshops, but if you do, don't go the learn "how to" but to learn "what" (What's important to write about). Don't bow down to critics who have not themselves written great masterpieces. Resist much, obey less. Secretly liberate any being you see in a cage. Write short poems in the voice of birds. Make your lyrics truly lyrical. Birdsong is not made by machines. Give your poem wings to fly to the treetops. The much-quoted dictum from William Carlos Williams, "No ideas but in things," is OK for prose, but it lays a dead hand on lyricism, since "things" are dead. Don't contemplate your navel in poetry and think the rest of the world is going to think it's important. Remember everything, forget nothing. Work on a frontier, if you can find one. Go to sea, or work near water, and paddle your own boat. Associate with thinking poets. They're hard to find. Cultivate dissidence and critical thinking. "First thought, best thought" may not make for the greatest poetry. First thought may be worst thought. What's on your mind? What do you have in mind? Open your mouth and stop mumbling. Don't be so open minded that your brains fall out. Questions everything and everyone. Be subversive, constantly questioning reality and status quo. Be a poet, not a huckster. Don't cater, don't pander, especially not to possible audiences, readers, editors, or publishers. Come out of your closet. It's dark there. Raise the blinds, throw open your shuttered windows, raise the roof, unscrew the locks from the doors, but don't throw away the screws. Be committed to something outside yourself. Be militant about it. Or ecstatic. To be a poet at sixteen is to be sixteen, to be a poet at 40 is to be a poet. Be both. Wake up and pee, the world's on fire. Have a nice day.

It is foolish to be in thrall to fame and fortune, engaged in painful striving all your life with never a moment of peace and tranquillity. Great wealth will drive you to neglect your own well-being in pursuit of it. It is asking for harm and tempting trouble. Though you leave behind at your death a mountain of gold high enough to prop up the North Star itself, it will only cause problems for those who come after you. Nor is there any point in all those pleasures that delight the eyes of fools. Big carriages, fat horses, glittering gold and jewels – any man of sensibility would view such things as gross stupidity. Toss your gold away in the mountains; hurl your jewels into the deep. Only a complete fool is led astray by avarice. Everyone would like to leave their name unburied for posterity – but the high-born and exalted are not necessarily fine people, surely. A dull, stupid person can be born into a good house, attain high status thanks to opportunity and live in the height of luxury, while many wonderfully wise and saintly men choose to remain in lowly positions, and end their days without ever having met with good fortune. A fierce craving for high status and position is next in folly to the lust for fortune. We long to leave a name for our exceptional wisdom and sensibility – but when you really think about it, desire for a good reputation is merely revelling in the praise of others. Neither those who praise us nor those who denigrate will remain in the world for long, and others who hear their opinions will be gone in short order as well. Just who should we feel ashamed before, then? Whose is the recognition we should crave? Fame in fact attracts abuse and slander. No, there is nothing to be gained from leaving a lasting name. The lust for fame is the third folly. Let me now say a few words, however, to those who dedicate themselves to the search for knowledge and the desire for understanding. Knowledge leads to deception; talent and ability only serve to increase earthly desires. Knowledge acquired by listening to others or through study is not true knowledge. So what then should we call knowledge? Right and wrong are simply part of a single continuum. What should we call good? One who is truly wise has no knowledge or virtue, nor honour nor fame. Who then will know of him, and speak of him to others? This is not because he hides his virtue and pretends foolishness – he is beyond all distinctions such as wise and foolish, gain and loss. I have been speaking of what it is to cling to one’s delusions and seek after fame and fortune. All things of this phenomenal world are mere illusion. They are worth neither discussing nor desiring.

You are a totally pathetic, historical example of the phallocentric, to put it mildly." "A pathetic, historical example," Oshima repeats, obviously impressed. By his tone of voice he seems to like the sound of that phrase. "In other words you're a typical sexist, patriarchic male," the tall one pipes in, unable to conceal her irritation. "A patriarchic male," Oshima again repeats. The short one ignores this and goes on. "You're employing the status quo and the cheap phallocentric logic that supports it to reduce the entire female gender to second-class citizens, to limit and deprive women of the rights they're due. You're doing this unconsciously rather than deliberately, but that makes you even guiltier. You protect vested male interests and become inured to the pain of others, and don't even try to see what evil your blindness causes women and society. I realize that problems with restrooms and card catalogs are mere details, but if we don't begin with the small things we'll never be able to throw off the cloak of blindness that covers our society. Those are the principles by which we act." "That's the way every sensible woman feels," the tall one adds, her face expressionless. [...] A frozen silence follows. "At any rate, what you've been saying is fundamentally wrong," Oshima says, calmly yet emphatically. "I am most definitely not a pathetic, historical example of a patriarchic male." "Then explain, simply, what's wrong with what we've said," the shorter woman says defiantly. "Without sidestepping the issue or trying to show off how erudite you are," the tall one adds. "All right. I'll do just that—explain it simply and honestly, minus any sidestepping or displays of brilliance," Oshima says. "We're waiting," the tall one says, and the short one gives a compact nod to show she agrees. "First of all, I'm not a male," Oshima announces. A dumbfounded silence follows on the part of everybody. I gulp and shoot Oshima a glance. "I'm a woman," he says. "I'd appreciate it if you wouldn't joke around," the short woman says, after a pause for breath. Not much confidence, though. It's more like she felt somebody had to say something. Oshima pulls his wallet out of his chinos, takes out the driver's license, and passes it to the woman. She reads what's written there, frowns, and hands it to her tall companion, who reads it and, after a moment's hesitation, gives it back to Oshima, a sour look on her face. "Did you want to see it too?" Oshima asks me. When I shake my head, he slips the license back in his wallet and puts the wallet in his pants pocket. He then places both hands on the counter and says, "As you can see, biologically and legally I am undeniably female. Which is why what you've been saying about me is fundamentally wrong. It's simply impossible for me to be, as you put it, a typical sexist, patriarchic male." "Yes, but—" the tall woman says but then stops. The short one, lips tight, is playing with her collar. "My body is physically female, but my mind's completely male," Oshima goes on. "Emotionally I live as a man. So I suppose your notion of being a historical example may be correct. And maybe I am sexist—who knows. But I'm not a lesbian, even though I dress this way. My sexual preference is for men. In other words, I'm a female but I'm gay. I do anal sex, and have never used my vagina for sex. My clitoris is sensitive but my breasts aren't. I don't have a period. So, what am I discriminating against? Could somebody tell me?

Instant loan no credit check is a loan service that will arrange hassle free funds for the borrower without allowing them to involved in any time consuming procedure of credit check. With the help of this loan deal all types of borrowers can easily gain trouble free cash aid without facing any sort of difficulties. Poor creditors can also gain the desired amount of funds from this loan without showing the status of their meager credit rating.

From a nitty-gritty, practical standpoint, here is the drill that can get you there:   Loose Papers Pull out all miscellaneous scraps of paper, business cards, receipts, and so on that have crept into the crevices of your desk, clothing, and accessories. Put it all into your in-basket for processing.   Process Your Notes Review any journal entries, meeting notes, or miscellaneous notes scribbled on notebook paper. List action items, projects, waiting-fors, calendar events, and someday/ maybes, as appropriate. File any reference notes and materials. Stage your “Read/Review” material. Be ruthless with yourself, processing all notes and thoughts relative to interactions, projects, new initiatives, and input that have come your way since your last download, and purging those not needed.   Previous Calendar Data Review past calendar dates in detail for remaining action items, reference information, and so on, and transfer that data into the active system. Be able to archive your last week’s calendar with nothing left uncaptured.   Upcoming Calendar Look at future calendar events (long- and short-term). Capture actions about arrangements and preparations for any upcoming events.   Empty Your Head Put in writing (in appropriate categories) any new projects, action items, waiting-fors, someday/maybes, and so forth that you haven’t yet captured.   Review “Projects” (and Larger Outcome) Lists Evaluate the status of projects, goals, and outcomes one by one, ensuring that at least one current kick-start action for each is in your system.   Review “Next Actions” Lists Mark off completed actions. Review for reminders of further action steps to capture.   Review “Waiting For” List Record appropriate actions for any needed follow-up. Check off received items.   Review Any Relevant Checklists Is there anything you haven’t done that you need to do?   Review “Someday/Maybe” List Check for any projects that may have become active and transfer them to “Projects.” Delete items no longer of interest.   Review “Pending” and Support Files Browse through all work-in-progress support material to trigger new actions, completions, and waiting-fors.   Be Creative and Courageous Are there any new, wonderful, hare-brained, creative, thought-provoking, risk-taking ideas you can add to your system?

In an odd way you can compare the social enviroment of any online game to that of a skate park or to a lesser degree sports avenue. I know, I know, it seems like an insane comparision to make, but similarities really do exist. The most prevalent of which is the equality presented. In the previously mentioned spaces age/social status/economic background, etc... have little to no effect (depending upon the sport you don't want a 20 year old lined up across a 10 year old). The determining factors regarding inclusion or friendship revolve around talent and social skills. In a skate park or pick up soccer game where you come from doesn't matter. What matters is how you perform and more importantly if it is fun playing on your team or rolling with you. Same rules apply to online gaming, but to an even more significant degree. In the wow user interface guidez online world other people have no idea what you look like. They have no idea what you do for a living or how old you are. All they know is whether or not you are worth playing with. And being a worthwhile teammate does not just correlate to level of skill. As mentioned previously, it correlates very strongly to your social presence. In short do you make the game more fun to play? Now, you certainly do not want to be on polar opposites of each spectrum. Even if you are the most charming individual to even grace the planet earth, if you think soccer is played with your hands guess who is not getting on the field. In the same token if you think the main goal of battlegrounds in World of Warcraft is to dance on the stump guess who is not getting invited to next week's Rated Battlegrounds. On the other side of the coin there have been gigantic jack asses that just so happen to be the best player I have ever seen. Unfortunately for them despite their abilities no one wants to play with someone who makes everyone around them worse via their poisonous attitude. It is both difficult and important to find a balance between the two. There are so many opportunities waiting for you. Whether it be through sports or online gaming. Do not think for a minute that because you are XX years old or XXX pounds or from a certain background you can't fit in somewhere. One of the most amazing aspects of online gaming is that you can truly present yourself to others as you want. Physical and economic factors are completely removed from the equation. It becomes you, your voice, and who you are as a person that shines through.

To sum up what is most crucial in Japanese political culture: the Japanese have never been encouraged to think that the force of an idea could measure up to the physical forces of a government. The key to understanding Japanese power relations is that they are unregulated by transcendental concepts. The public has no intellectual means to a consistent judgement of the political aspects of life. The weaker, ideologically inspired political groups or individuals have no leverage of any kind over the status quo other than the little material pressure they are sometimes able to muster. In short, Japanese political practice is a matter of ‘might is right’ disguised by assurances and tokens of ‘benevolence’.

Russia as a Great Power, 1801–55 During the first half of the nineteenth century, the status of the Russian empire in the international arena changed dramatically. After 1812 it reached the pinnacle of prestige and influence, but in the mid 1850s Russia endured a military defeat that exposed the internal weaknesses of the country, throwing into doubt its viability as a great power. Tsars Alexander I (1801–25) and Nicholas I (1825–55) reveled in Russia’s enhanced status, but both seemed to sense that political and social changes would be necessary to retain that status. From time to time, they actually contemplated a wide range of reforms and they even implemented a

There are many facets to the decline in fairness and opportunity in American life. Perhaps the worst are the conditions now imposed upon young children born into the underclass and subjected to the recent evolution of the educational system. They are related, and they reinforce each other; their combined result is to condemn tens of millions of children, particularly those born into the new underclass, to a life of hardship and unfairness. For any young child whose parents don’t have money, or who is the child of a migrant agricultural worker and/or an illegal immigrant, prenatal care, nursery, day care, after school, school nutrition, and foster-care systems are nothing short of appalling. And then comes school itself. The “American dream”, stated simply, is that no matter how poor or humble your origins—even if you never knew your parents—you have a shot at a decent life. America’s promise is that anyone willing to work hard can do better over time, and have at least a reasonable life for themselves and their own children. You could expect to do better than your parents, and even be able to help them as they grew old. More than ever before, the key to such a dream is a good education. The rise of information technology, and the opening of Asian economies, means that only a small portion of America’s population can make a good living through unskilled or manual labour. But instead of elevating the educational system and the opportunities it should provide, American politicians, and those who follow their lead around the globe, have been going in exactly the wrong direction. As a result, we are developing not a new class system, but, without exaggeration, a new caste system—a society in which the circumstances of your birth determine your entire life. As a result, the dream of opportunity is dying. Increasingly, the most important determinant of a child’s life prospects—future income, wealth, educational level, even health and life expectancy—is totally arbitrary and unfair. It’s also very simple. A child’s future is increasingly determined by his or her parents’ wealth, not by his or her intelligence or energy. To be sure, there are a number of reasons for this. Income is correlated with many other things, and it’s therefore difficult to isolate the impact of individual factors. Children in poor households are more likely to grow up in single-parent versus two-parent households, exposed to drugs and alcohol, with one or both parents in prison, with their immigration status questionable, and more likely to have problems with diet and obesity. Culture and race play a role: Asian children have far higher school graduation rates, test scores, and grades than all other groups, including whites, in the US; Latinos, the lowest.

WHAT IS IT, exactly, that people are really afraid of when they say they don’t like change? There is the discomfort of being confused or the extra work or stress the change may require. For many people, changing course is also a sign of weakness, tantamount to admitting that you don’t know what you are doing. This strikes me as particularly bizarre—personally, I think the person who can’t change his or her mind is dangerous. Steve Jobs was known for changing his mind instantly in the light of new facts, and I don’t know anyone who thought he was weak. Managers often see change as a threat to their existing business model—and, of course, it is. In the course of my life, the computer industry has moved from mainframes to minicomputers to workstations to desktop computers and now to iPads. Each machine had a sales, marketing, and engineering organization built around it, and thus the shift from one to the next required radical changes to the organization. In Silicon Valley, I have seen the sales forces of many computer manufacturers fight to maintain the status quo, even as their resistance to change caused their market share to be gobbled up by rivals—a short-term view that sank many companies. One good example is Silicon Graphics, whose sales force was so accustomed to selling large, expensive machines that they fiercely resisted the transition to more economical models. Silicon Graphics still exists, but I rarely hear about them anymore.

If God give you a status, don't turn yourself to a statue. Don't become a monument. God still want to reside inside you but not in a monument.

Eric was listening to the managers, who were doing their old-school best to control the flow of information upward (the regurgitation and parsing technique works both ways, as any red-blooded middle manager worth his weight in plausible deniability knows full well). But Larry was listening to the engineers—not directly but via a smart little tool he had implemented called “snippets.” Snippets are like weekly status reports that cover a person’s most important activities for a week, but in a short, pithy format, so they can be written in just a few minutes or compiled (in a doc or draft email) as the week goes on. There is no set format, but a good set of snippets includes the most important activities and achievements of the week and quickly conveys what the person is working on right now, from cryptic (“SMB Framework,” “10% list”) to mundane (“completed quarterly performance reviews,” “started family vacation”). Like OKRs, they are shared with everyone. Snippets are posted on Moma, where anyone can see anyone else’s, and for years Larry received a weekly compendium of the snippets from engineering and product leads. That way he always could get at the truth.

Correlations made by big data are likely to reinforce negative bias. Because big data often relies on historical data or at least the status quo, it can easily reproduce discrimination against disadvantaged racial and ethnic minorities. The propensity models used in many algorithms can bake in a bias against someone who lived in the zip code of a low-income neighborhood at any point in his or her life. If an algorithm used by human resources companies queries your social graph and positively weighs candidates with the most existing connections to a workforce, it makes it more difficult to break in in the first place. In effect, these algorithms can hide bias behind a curtain of code. Big data is, by its nature, soulless and uncreative. It nudges us this way and that for reasons we are not meant to understand. It strips us of our privacy and puts our mistakes, secrets, and scandals on public display. It reinforces stereotypes and historical bias. And it is largely unregulated because we need it for economic growth and because efforts to try to regulate it have tended not to work; the technologies are too far-reaching and are not built to recognize the national boundaries of our world’s 196 sovereign nation-states. Yet would it be best to try to shut down these technologies entirely if we could? No. Big data simultaneously helps solve global challenges while creating an entirely new set of challenges. It’s our best chance at feeding 9 billion people, and it will help solve the problem of linguistic division that is so old its explanation dates back to the Old Testament and the Tower of Babel. Big data technologies will enable us to discover cancerous cells at 1 percent the size of what can be detected using today’s technologies, saving tens of millions of lives. The best approach to big data might be one put forward by the Obama campaign’s chief technology officer, Michael Slaby, who said, “There’s going to be a constant mix between your qualitative experience and your quantitative experience. And at times, they’re going to be at odds with each other, and at times they’re going to be in line. And I think it’s all about the blend. It’s kind of like you have a mixing board, and you have to turn one up sometimes, and turn down the other. And you never want to be just one or the other, because if it’s just one, then you lose some of the soul.” Slaby has made an impressive career out of developing big data tools, but even he recognizes that these tools work best when governed by human judgment. The choices we make about how we manage data will be as important as the decisions about managing land during the agricultural age and managing industry during the industrial age. We have a short window of time—just a few years, I think—before a set of norms set in that will be nearly impossible to reverse. Let’s hope humans accept the responsibility for making these decisions and don’t leave it to the machines.

So, you’re in love with the Smith girl?” Ben stumbled at his father’s question that was really more of a statement. “No. Not at all.” He forced a short laugh. “Of course I’m not in love with Susanna Smith.” “Well, you certainly fooled me tonight.” “I cannot deny I’m attracted to Susanna,” he admitted. “Who wouldn’t be? She’s intelligent, witty, and interesting.” “She sounds like the perfect match for you.” He wanted to agree. Susanna was everything Hannah was not. He thought about her more than he should. And even in her grandfather’s study earlier, he’d felt a pull toward her that was unbearably strong and difficult to resist. He knew he needed to control himself better around Susanna. Surely he would have less trouble with his attraction once he was finally engaged to Hannah. “I’m in the process of trying to propose marriage to Hannah Quincy.” His father plodded forward without missing a step. “Then you love Miss Quincy?” Did he love Hannah? Ben shook his head. “Sometimes there are factors more important than love.” “Then you are in love with her wealth rather than her person?” Ben wanted to rebut his father’s words—similar to those of Parson Wibird from earlier in the day—but something about his father’s bluntness kept him from doing so. “Hannah Quincy will give me what I currently lack, namely the status and approval of my peers.” His father was silent for a long moment, the steady scraping of their boots against the dirt road reminding Ben of the steadiness of the man by his side. He was a deacon of the church and had been the selectman of the town for years. There was not a nobler or more respected man among the community. “There’s more than one way to earn the approval of your peers.” His father spoke slowly as if weighing his words carefully. “And often the best way is through strength of character.

Before I die, I want to make sure I have lived.

I am thinking of killing myself'' '' Hmm...okay

Saw-Scaled Viper     Alternative Names: Echis, Carpet viper, Little Indian viper Where in the world? Africa, Middle East, Central Asia and Indian subcontinent Habitat: Desert, fields, towns and cities Common prey: Lizards, frogs, scorpions, centipedes and large insects Size: 40 to 60 cm (15 to 23 inches) Lifespan: 25 to 30 years Conservation status: Not classified   Description: The saw-scaled viper or carpet viper may be a small snake, only able to grow as long as 60 centimeters or a little less than two feet, but it is considered one of the deadliest snakes in the world. In fact, some scientists say that wherever this snake is found, it is responsible for about 80% of human deaths from snake bites.   There are three main reasons why the saw-scaled viper is so deadly. Firstly it is the saw-scaled viper’s aggressive behavior. It has a nasty temper and is easily provoked.   Secondly, it has a very quick strike, which when combined with a very defensive attitude, can be lethal to humans living nearby. The saw-scaled viper strikes so quickly that even the distinctive sawing sound it makes with its scales when agitated is not warning enough.   Thirdly, the saw-scaled viper’s venom is highly toxic to humans, with the venom from the females being two times more toxic than the venom from the male snakes. Its venom destroys red blood cells and the walls of the arteries, so within 24 hours, the victim can die of heart failure. There is an anti-venom available, and as long as this is administered very shortly after the bite, the victim can be saved.   Like other snakes, the saw-scaled viper’s diet consists of small animals like mice and lizards, as well as large insects. It hunts at night, hiding behind rocks and when it sees its prey, it coils and launches itself quickly and with accuracy, often biting its prey at the first attempt. The bite kills the prey within seconds, making it easy for the viper to drag it away or eat it on the spot.   Visit IPFactly.com to see footage of the saw scaled viper in action (Be Aware: your method of reading this kindle book may not support video)

Tim Graham Tim Graham has specialized in photographing the Royal Family for more than thirty years and is foremost in his chosen field. Recognition of his work over the years has led to invitations for private sessions with almost all the members of the British Royal Family, including, of course, Diana, Princess of Wales, and her children. Diana had none of the remoteness of some members of royal families. Along with several of my press colleagues, I felt I came to know her quite well. She was a superstar, she was royal, but she was also very approachable. I have had various sessions with members of the Royal Family over the years, but those with her were more informal. I remember photographing Prince William at Kensington Palace when he was a baby. I was lying on the floor of the drawing room in front of the infant prince, trying to get his attention. Not surprisingly, he didn’t show much interest, so, without prompting, Diana lay down on the floor close to me and, using one of those little bottles of bubbles, starting blowing bubbles at him. Perfect. As he gazed in fascination at his mother, I was able to get the picture I wanted. I can’t think of many members of the Royal Family who would abandon protocol and lie on the carpet with you in a photo session! Funnily enough, it wasn’t the only time it happened. She did the same again years when she was about to send her dresses to auction for charity and we were sifting through prints of my photographs that she had asked to use in the catalog. She suggested that we sit on the floor and spread the photographs all around us on the carpet, so, of course, we did. I donated the use of my pictures of her in the various dresses to the charity, and as a thank-you, Diana invited me to be the exclusive photographer at both parties held for the dresses auction--one in London and the other in the United States. The party in New York was held on preview night, and many of the movers and shakers of New York were there, including her good friend Henry Kissinger. It was a big room, but everyone in it gravitated to the end where the Princess was meeting people. She literally couldn’t move and was totally hemmed in. I was pushed so close to her I could hardly take a picture. Seeing the crush, her bodyguard spotted an exit route through the kitchen and managed to get the Princess and me out of the enthusiastic “scrum.” As the kitchen door closed behind the throng, she leaned against the wall, kicked off her stiletto-heeled shoes, and gasped, “Gordon Bennett, that’s a crush!” I would have loved to have taken a picture of her then, but I knew she wouldn’t expect that to be part of the deal. You should have seen the kitchen staff--they were thrilled to have an impromptu sight of her but amazed that someone of her status could be so normal. She took a short breather, said hi to those who had, of course, stopped work to stare at her, and then glided back into the room through another door to take up where she had left off. That’s style!

Tim Graham Tim Graham has specialized in photographing the Royal Family for more than thirty years and is foremost in his chosen field. Recognition of his work over the years has led to invitations for private sessions with almost all the members of the British Royal Family, including, of course, Diana, Princess of Wales, and her children. I donated the use of my pictures of her in the various dresses to the charity, and as a thank-you, Diana invited me to be the exclusive photographer at both parties held for the dresses auction--one in London and the other in the United States. The party in New York was held on preview night, and many of the movers and shakers of New York were there, including her good friend Henry Kissinger. It was a big room, but everyone in it gravitated to the end where the Princess was meeting people. She literally couldn’t move and was totally hemmed in. I was pushed so close to her I could hardly take a picture. Seeing the crush, her bodyguard spotted an exit route through the kitchen and managed to get the Princess and me out of the enthusiastic “scrum.” As the kitchen door closed behind the throng, she leaned against the wall, kicked off her stiletto-heeled shoes, and gasped, “Gordon Bennett, that’s a crush!” I would have loved to have taken a picture of her then, but I knew she wouldn’t expect that to be part of the deal. You should have seen the kitchen staff--they were thrilled to have an impromptu sight of her but amazed that someone of her status could be so normal. She took a short breather, said hi to those who had, of course, stopped work to stare at her, and then glided back into the room through another door to take up where she had left off. That’s style!

We think fathers are supposed to be these perfect role models – and maybe they should be, but really their just men. I think most daughters lose sight of that fact and then when their dad’s fall short of the ‘God’ status they get hurt. They’re men. We need to keep it in perspective and not set our standards so high. Face it, most of them should have to apply for a license just to be able to procreate. Seriously

Since our new-found sensitivity decrees that only the victim shall be the hero, the white American male starts bawling for victim status too. Hence the rise of cult therapies which teach that we are all the victims of our parents: that whatever our folly, venality, or outright thuggishness, we are not to be blames for it, since we come from "dysfunctional families". [...] Thus the pursuit of the Inner Child has taken over just at the moment when Americans ought to be figuring out where their Inner Adult is, and how that disregarded oldster got buried under the rubble of pop psychology and specious short-term gratification. [...] The all-pervasive claim to victimhood tops off America's long-cherished culture of therapeutics. To seem strong may only conceal a rickety scaffolding of denial, but to be vulnerable is to be invincible. Complaint gives you power - even when it's only the power of emotional bribery, of creating previously unnoticed levels of social guilt. [...] In these and a dozen other ways we create an infantilized culture of complaint, in which Big Daddy is always to blame and the expansion of rights goes on without the other half of citizenship - attachment to duties and obligations. To be infantile is a regressive way to defy the stress of corporate culture: Don't tread on me, I'm vulnerable. The emphasis is on the subjective: how we feel about things, rather than what we think or can know.

For this reason, although our thinking brains tend to consider chronic stress, shock trauma, developmental trauma, and relational trauma to be different things, they all create the same effects in the mind-body system. If they’re so similar in their effects, then why does our culture usually treat them so differently? The short answer is that many powerful and ambitious people have a hard time admitting their mind-body system’s vulnerability. Powerful, high-achieving, and successful people—and the high-status institutions where they work—have no problem acknowledging “stress.” Indeed, we tend to consider “being stressed” to be a badge of honor—the evidence that we’re successful and accomplished. In our collective understanding, “being stressed” means being overworked, overscheduled, extremely busy, and definitely important. It’s just a necessary by-product of being a Master of the Universe. Why else would so many of us boast about how few hours of sleep we got last night? Or how many days have passed since we’ve seen our kids awake by the time we got home from work? Or how many different activities or demands we’re juggling at the same time? Or how many years it’s been since we took a proper vacation—or even a full weekend off? In our culture, we romanticize our stress, even as we whine about it with humble-brags like these.