Straightforward Work Quotes

Although human beings are incapable of talking about themselves with total honesty, it is much harder to avoid the truth while pretending to be other people. They often reveal much about themselves in a very straightforward way. I am certain that I did. There is nothing that says more about its creator than the work itself.

When I work, I'm just translating the world around me in what seems to be straightforward terms. For my readers, this is sometimes a vision that's not familiar. But I'm not trying to manipulate reality. This is just what I see and hear.

My understanding of magic is fairly straightforward. Hit enemies with a sword until they’re dead. If they rise again, hit them again. Repeat as necessary. It worked against Set.

Seven Ways To Get Ahead in Business: 1. Be forward thinking 2. Be inventive, and daring 3. Do the right thing 4. Be honest and straight forward 5. Be willing to change, to learn, to grow 6. Work hard and be yourself 7. Lead by example

Not really. My understanding of magic is fairly straightforward. Hit enemies with a sword until they’re dead. If they rise again, hit them again. Repeat as necessary. It worked against Set.

This is me knowing that I have to let you go. That no matter how much I love you or how hard we work at this or how badly we both want each other to be happy, we are never going to be the right partners for each other. This is my acceptance that the best things are never straightforward and that I want you to take whatever crooked, twisted path you need to take if it will lead you towards your dreams. This is me knowing that I have to do what’s right. That sometimes the best thing you can do for someone you love is to let them go – to do more, feel more, be more than the person they ever could ever have become by your side.

The life forms that survive natural selection persist because they work, not necessarily because they do things in the most efficient or straightforward way possible.

These days my sole desire is that our lives should be simple and straightforward, that all around us there should be peace and cheerfulness, that our way of life should be unostentatious and full of bounty, that our needs should be small and our aims high and our efforts unselfish and our work for others more important than our work for ourselves.

The straightforward manner is seldom equal to the complications of the good subject. There may never be anything new to say, but there is always a new way to say it, and since, in art, the way of saying a thing becomes a part of what is said, every work of art is unique and requires fresh attention.

I wasn’t reading poetry because my aim was to work my way through English Literature in Prose A–Z. But this was different. I read [in, Murder in the Cathedral by T.S. Eliot]: This is one moment, / But know that another / Shall pierce you with a sudden painful joy. I started to cry. (…)The unfamiliar and beautiful play made things bearable that day, and the things it made bearable were another failed family—the first one was not my fault, but all adopted children blame themselves. The second failure was definitely my fault. I was confused about sex and sexuality, and upset about the straightforward practical problems of where to live, what to eat, and how to do my A levels. I had no one to help me, but the T.S. Eliot helped me. So when people say that poetry is a luxury, or an option, or for the educated middle classes, or that it shouldn’t be read at school because it is irrelevant, or any of the strange and stupid things that are said about poetry and its place in our lives, I suspect that the people doing the saying have had things pretty easy. A tough life needs a tough language—and that is what poetry is. That is what literature offers—a language powerful enough to say how it is. It isn’t a hiding place. It is a finding place.

God's will for your life is not very complicated. Obviously, living a Christlike life is hard work, and what following Jesus entails is not clear in every situation. But as an overarching principle, the will of God for your life is pretty straightforward: Be holy like Jesus, by the power of the Spirit, for the glory of God.

Does what happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforwardness? Nope. Then get back to work! Subconsciously, we should be constantly asking ourselves this question: Do I need to freak out about this?

Newton Pulsifer had never...as far as he knew, ever believed in anything. It had been embarrassing, because he quite wanted to believe in something, since he recognized that belief was the lifebelt that got most people through the choppy waters of Life. He'd have liked to believe in a supreme God, although he'd have preferred a half-hour's chat with Him before committing himself, to clear up one or two points. He'd sat in all sorts of churches, waiting for that single flash of blue light, and it hadn't come. And then he'd tried to become an official Atheist and hadn't got the rock-hard, self-satisfied strength of belief even for that. And every single political party had seemed to him equally dishonest. .... Then he'd tried believing in the Universe, which seemed sound enough until he'd innocently started reading new books with words like Chaos and Time and Quantum in the titles. He'd found that even the people whose job of work was, so to speak, the Universe, didn't really believe in it and were actually quite proud of not knowing what it really was or even if it could theoretically exist. To Newt's straightforward mind this was intolerable.

Strategy needn’t be mysterious. Conceptually, it is simple and straightforward. It requires clear and hard thinking, real creativity, courage, and personal leadership.

She hardly ever began conversations with strangers just to talk. It was not a matter of shyness. For her, a conversation had a straightforward function. How do I get to the pharmacy? or How much does the hotel room cost? Conversation also had a professional function. [...] When she worked as a researcher [...], she had never minded having a long conversation if it was to ferret out facts. On the other hand, she disliked personal discussions, which always led to snooping around in areas she considered private.

The clearest argument against Plato’s authorship is probably that Plato never wrote a work whose interpretation was as simple and straightforward as that of Alcibiades.

It is better to work in an honest way. Similarly, we can build a good future.

I believe sex is a life force and I try to write about it as straightforwardly as I can. I try to let characters live within their desires and addictions, because most people are works in progress.

Remember to draw a line between being nice in a strong way and simply being a people pleaser. Nice: Positive, yet honest and straightforward. People pleaser: Sweeping things under the rug to avoid making waves.

I have little interest in illustration, which lacks a kind of transcendental quality. It is too literal. I find typography more straightforward, conceptual, and appealing, with its strict geometric vocabulary. There is a bridge between typographic design and fine art, especially since typography possesses a complex subtlety. The idea, the method, and the honesty in expression are central to a designer who works with type.

HENRY JAMES once proposed three questions you could productively put to an artist’s work. The first two were disarmingly straightforward: What was the artist trying to achieve? Did he/she succeed? The third’s a zinger: Was it worth doing?

As Kelly Rae so beautifully demonstrated, boundaries are simply our lists of what’s okay and what’s not okay. In fact, this is the working definition I use for boundaries today. It’s so straightforward and it makes sense for all ages in all situations. When we combine the courage to make clear what works for us and what doesn’t with the compassion to assume people are doing their best, our lives change. Yes, there will be people who violate our boundaries, and this will require that we continue to hold those people accountable. But when we’re living in our integrity, we’re strengthened by the self-respect that comes from the honoring of our boundaries, rather than being flattened by disappointment and resentment.

So what exactly would an ecological detective set loose in an American supermarket discover, were he to trace the items in his shopping cart all the way back to the soil? The notion began to occupy me a few years ago, after I realized that the straightforward question 'What should I eat?' could no longer be answered without first addressing two other even more straightforward questions: 'What am I eating? And where in the world did it come from?' Not very long ago an eater didn't need a journalist to answer these questions. The fact that today one so often does suggests a pretty good start on a working definition of industrial food: Any food whose provenance is so complex or obscure that it requires expert help to ascertain.

What kind of shit was I? I could certainly play some nasty, unreal games. What was my motive? Was I trying to get even for something? Could I keep on telling myself that it was merely a matter of research, a simple study of the female? I was simply letting things happen without thinking about them. I wasn't considering anything but my own selfish, cheap pleasure. I was like a spoiled high school kid. I was worse than any whore; a whore took your money and nothing more. I tinkered with lives and souls as if they were playthings. How could I call myself a man? How could I write poems? What did I consist of? I was a bush-league de Sade, without his intellect. A murderer was more straightforward and honest than I was. Or a rapist. I didn't want my soul played with, mocked, pissed on; I knew that much at any rate. I was truly no good. I could feel it as I walked up and down on the rug. No good. The worst part of it was that I passed myself off for exactly what I wasn't - a good man. I was able to enter people's lives because of their trust in me. I was doing my dirty work the easy way. I was writing The Love Tale of the Hyena.

When we take the present moment as our starting place, life is straightforward and easygoing.[145] Truth is self-existing. There is nothing to create or maintain. We accept the situation as it is and work with that. This is grace, and faith alone can enter the experience of grace because faith is silent.

With a clear idea of what you want in life, you need to actively pursue your dream. Half-hearted attempts will not work.

Does what happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforwardness? Nope. Then get back to work!

With self-awareness and connection, your decision-making process is straight-forward, rational, and rooted in self-trust.

If your speaking skills need work, by all means work on them. But it’s better to be honest and straightforward than mere witty and clever.

Her work may be demanding and tough, but it’s straightforward and logical. And being a parent is never like that.

Innovation liberalism is "a liberalism of the rich," to use the straightforward phrase of local labor leader Harris Gruman. This doctrine has no patience with the idea that everyone should share in society's wealth. What Massachusetts liberals pine for, by and large, is a more perfect meritocracy--a system where everyone gets an equal chance and the truly talented get to rise. Once that requirement is satisfied--once diversity has been achieved and the brilliant people of all races and genders have been identified and credentialed--this species of liberal can't really conceive of any further grievance against the system. The demands of ordinary working-class people, Gruman says, are unpersuasive to them: "Janitors, fast-food servers home care or child care providers--most of whom are women and people of color--they don't have college degrees." And if you don't have a college degree in Boston--brother, you've got no one to blame but yourself.

time is short, my strength is limited, the office is a horror, the apartment is noisy, and if a pleasant, straightforward life is not possible then one must try to wriggle through by subtle maneuvers.

The first school shooting that attracted the attention of a horrified nation occurred on March 24, 1998, in Jonesboro, Arkansas. Two boys opened fire on a schoolyard full of girls, killing four and one female teacher. In the wake of what came to be called the Jonesboro massacre, violence experts in media and academia sought to explain what others called “inexplicable.” For example, in a front-page Boston Globe story three days after the tragedy, David Kennedy from Harvard University was quoted as saying that these were “peculiar, horrible acts that can’t easily be explained.” Perhaps not. But there is a framework of explanation that goes much further than most of those routinely offered. It does not involve some incomprehensible, mysterious force. It is so straightforward that some might (incorrectly) dismiss it as unworthy of mention. Even after a string of school shootings by (mostly white) boys over the past decade, few Americans seem willing to face the fact that interpersonal violence—whether the victims are female or male—is a deeply gendered phenomenon. Obviously both sexes are victimized. But one sex is the perpetrator in the overwhelming majority of cases. So while the mainstream media provided us with tortured explanations for the Jonesboro tragedy that ranged from supernatural “evil” to the presence of guns in the southern tradition, arguably the most important story was overlooked. The Jonesboro massacre was in fact a gender crime. The shooters were boys, the victims girls. With the exception of a handful of op-ed pieces and a smattering of quotes from feminist academics in mainstream publications, most of the coverage of Jonesboro omitted in-depth discussion of one of the crucial facts of the tragedy. The older of the two boys reportedly acknowledged that the killings were an act of revenge he had dreamed up after having been rejected by a girl. This is the prototypical reason why adult men murder their wives. If a woman is going to be murdered by her male partner, the time she is most vulnerable is after she leaves him. Why wasn’t all of this widely discussed on television and in print in the days and weeks after the horrific shooting? The gender crime aspect of the Jonesboro tragedy was discussed in feminist publications and on the Internet, but was largely absent from mainstream media conversation. If it had been part of the discussion, average Americans might have been forced to acknowledge what people in the battered women’s movement have known for years—that our high rates of domestic and sexual violence are caused not by something in the water (or the gene pool), but by some of the contradictory and dysfunctional ways our culture defines “manhood.” For decades, battered women’s advocates and people who work with men who batter have warned us about the alarming number of boys who continue to use controlling and abusive behaviors in their relations with girls and women. Jonesboro was not so much a radical deviation from the norm—although the shooters were very young—as it was melodramatic evidence of the depth of the problem. It was not something about being kids in today’s society that caused a couple of young teenagers to put on camouflage outfits, go into the woods with loaded .22 rifles, pull a fire alarm, and then open fire on a crowd of helpless girls (and a few boys) who came running out into the playground. This was an act of premeditated mass murder. Kids didn’t do it. Boys did.

There are two moments in the course of education where a lot of kids fall off the math train. The first comes in the elementary grades, when fractions are introduced. Until that moment, a number is a natural number, one of the figures 0, 1, 2, 3 . . . It is the answer to a question of the form “how many.”* To go from this notion, so primitive that many animals are said to understand it, to the radically broader idea that a number can mean “what portion of,” is a drastic philosophical shift. (“God made the natural numbers,” the nineteenth-century algebraist Leopold Kronecker famously said, “and all the rest is the work of man.”) The second dangerous twist in the track is algebra. Why is it so hard? Because, until algebra shows up, you’re doing numerical computations in a straightforwardly algorithmic way. You dump some numbers into the addition box, or the multiplication box, or even, in traditionally minded schools, the long-division box, you turn the crank, and you report what comes out the other side. Algebra is different. It’s computation backward. When you’re asked to solve

If you want to go to moksha (attain ultimate liberation), you will have to become simple and straightforward. Being obstinate won’t work there. You will have to remove all the tubers; become totally free from intellect (abudh).

Choosing where to play is also about choosing where not to play. This is more straightforward when you are considering where to expand (or not), but considerably harder when considering if you should stay in the places and segments you currently serve. The status quo—continuing on in the locations and segments you’ve always been—is all too often an implicit, unexamined choice. Simply because you have made a given where-to-play choice in the past is not a reason to stay there.

Stevenson had originally conceived the novel as a straightforward horror yarn, involving a thief that invents a potion that changes his physical appearance for the purpose of disguise. In a later essay, ‘A Chapter on Dreams’, Stevenson recalled how this version of the story was suggested by a dream. Disliking the initial result, which also failed to meet the approval of his wife, Fanny, Stevenson destroyed the manuscript. It is possible that it was also Stevenson’s wife who suggested that, by having the transformation happen more haphazardly, a more sophisticated story about man’s equal capacity for good and evil might be told. In any event, Stevenson grasped this idea enthusiastically, completing a new draft in three days.

I am a twentieth-century individual. I am working myself up to a point where I can exist beyond guilt, beyond blood, beyond the ridiculous past. Thank goodness for America. In this country there's a chance to accomplish such a thing. I want to look straight ahead. I want to see things clearly. I'd like to become singleminded and straightforward in the most literal sense of those words. History is no more accurate than prophecy. I reject the wrathful God of the Hebrews. I reject the Christian God of love and money, although I don't reject love itself or money itself. I reject heritage, background, tradition and birthright. These things merely slow the progress of the human race. They result in war and insanity, war and insanity, war and insanity.

There is Macaulay’s celebrated statement in a letter to a friend: ‘I cannot bear Seneca … His works are made up of mottoes. There is hardly a sentence which might not be quoted; but to read him straightforward is like dining on nothing but anchovy sauce.

Although the idea has been around for ages, most depressed people do not really comprehend it. If you feel depressed, you may think it is because of bad things that have happened to you. You may think you are inferior and destined to be unhappy because you failed in your work or were rejected by someone you loved. You may think your feelings of inadequacy result from some personal defect—you may feel convinced you are not smart enough, successful enough, attractive enough, or talented enough to feel happy and fulfilled. You may think your negative feelings are the result of an unloving or traumatic childhood, or bad genes you inherited, or a chemical or hormonal imbalance of some type. Or you may blame others when you get upset: “It’s these lousy stupid drivers that tick me off when I drive to work! If it weren’t for these jerks, I’d be having a perfect day!” And nearly all depressed people are convinced that they are facing some special, awful truth about themselves and the world and that their terrible feelings are absolutely realistic and inevitable. Certainly all these ideas contain an important gem of truth—bad things do happen, and life beats up on most of us at times. Many people do experience catastrophic losses and confront devastating personal problems. Our genes, hormones, and childhood experiences probably do have an impact on how we think and feel. And other people can be annoying, cruel, or thoughtless. But all these theories about the causes of our bad moods have the tendency to make us victims—because we think the causes result from something beyond our control. After all, there is little we can do to change the way people drive at rush hour, or the way we were treated when we were young, or our genes or body chemistry (save taking a pill). In contrast, you can learn to change the way you think about things, and you can also change your basic values and beliefs. And when you do, you will often experience profound and lasting changes in your mood, outlook, and productivity. That, in a nutshell, is what cognitive therapy is all about. The theory is straightforward

Isn’t that the way we all work, Elizabeth, honey? Mostly, people let you see what they want you to see. They give you one version of themselves: the version where life is straightforward and work is great and the family are a blessing. You have no idea how much they may be struggling.

I suppose that when anyone accustomed to working with the mind is faced with a straightforward action, there's a tendency to embellish, to make it overly clever. On paper there's a certain symmetry. Now that I'm faced with the prospect of executing it I realize how hideously complicated it is.

I supposed that when anyone accustomed to working with the mind is faced with a straightforward action, there's a tendency to embellish, to make it overly clever. On paper there's a certain symmetry. Now that I'm faced with the prospect of executing it I realize how hideously complicated it is.

Their Christian walk was such that it convinced even their most bitter foes of the sincerity and wholeheartedness of their faith and practice. The foes saw faith working powerfully through love, demonstrated in their straightforward business dealings, charitable deeds to the poor, visiting and comforting the sick and oppressed educating the ignorant, convincing the erring, punishing the wicked, reproving the idle, and encouraging the devout. And all this was done with diligence and sensitivity, as well as joy, peace, and happiness, such that it was obvious that the Lord was truly with them.

Her work may be demanding and tough, but it’s straightforward and logical. And being a parent is never like that. If she does everything right at work, things usually go as planned, but it doesn’t matter if she does absolutely everything in the universe correctly as a mother: the very worst can still happen.

We find the Christian life difficult because we seek for God’s blessing while we live according to our own will. We make our own plans and choose our own work, and then we ask the Lord Jesus to watch and see that sin does not overtake us and that we do not wander too far from the path. But our relationship to Jesus ought to be such that we are entirely at His disposal. Every day we should go to Him first, humbly and straightforwardly, and say, “Lord, is there anything in me that is not according to your will, that has not been ordered by you, or that is not entirely given over to you? What would you have me do today?

People think Judaism and Christianity are radically different from one another, and that the difference is straightforward. But on Ascension Day, I am struck by the deep similarity that lies just underneath. Both Jews and Christians live in a world that is not yet redeemed, and both us await ultimate redemption. Some of us wait for a messiah to come once and forever; others of us wait for Him to come back. But we are both stuck living in a world where redemption is not complete, where we have redemptive work to do, where we cannot always see God as clearly as we would like, because He is up in Heaven. We are both waiting.

The darker side of Nietzsche’s ideas was incorporated into the Nazi belief system. Part of the link was straightforward: some things Nietzsche said were pure Nazi doctrine. His comments that ‘The extinction of many types of people is just as desirable as any form of reproduction’ and that ‘the tendency must be towards the rendering extinct of the wretched, the deformed, the degenerate’ could come from any work on racial hygiene. Nietzsche’s central contribution was not these explicitly Social Darwinist views, but his rejection of the Judeo-Christian morality of compassion for the weak. Self-creation required hardness towards oneself: a strong will imposing coherence on conflicting impulses. It also requires hardness on others. Conflicts between the self-creative projects of different people made inevitable the attempt to dominate others. The whole of life was a struggle in which victory went to the brave and to the strong-willed. Noble human qualities, linked with the will to power, were brought out in combat but atrophied in peace. Compassion was weakness, cowardice and self-deception. The Judeo-Christian emphasis on it was poison. In drawing these consequences from his beliefs about the death of God and from Social Darwinism, Nietzsche provided the part of the Nazi belief system which ‘justified’ the cruel steps they took to implement their other beliefs.

It might help to say it over and over again whenever you feel the anxiety begin to come on: I am not going to die from this. I am not going to die from this. I am not going to die from this. Or try Marcus’s question: Does what happened keep you from acting with justice, generosity, self-control, sanity, prudence, honesty, humility, straightforwardness? Nope. Then get back to work!

There was work for everyone to do, even the women—especially the women. They had to adjust quickly to the sudden absence of fathers and husbands and sons, to the idea that things would never be as they had been. They had no vote, no straightforward access to political discourse, no influence in how the battles were waged. Instead they took control of homes, businesses, plantations.

If scientists can be fooled on the question of the simple interpretation of straightforward data of the sort that they are routinely obtaining from other kinds of astronomical objects, when the stakes are high, when the emotional predispositions are working, what must be the situation where the evidence is much weaker, where the will to believe is much greater, where the skeptical scientific tradition has hardly made a toehold - namely, in the area of religion?

InnoCentive works in part because, as specialists become more narrowly focused, “the box” is more like Russian nesting dolls. Specialists divide into subspecialties, which soon divide into sub-subspecialties. Even if they get outside the small doll, they may get stuck inside the next, slightly larger one. Cragin and Davis were outside the box to begin with, and saw straightforward solutions that eluded insiders with seemingly every training and resource advantage.

The doctor looked shifty. “He’s still breathing,” he said. “Look, his pulse is nearly humming and he’s got a temperature you could fry eggs on.” He hesitated, aware that this was probably too straightforward and easily understood; medicine was a new art on the Disc, and wasn’t going to get anywhere if people could understand it. “Pyrocerebrum ouerf culinaire,” he said, after working it out in his head. “Well, what can you do about it?” said Arthur. “Nothing. He’s dead. All the medical tests prove it. So, er…bury him, keep him nice and cool, and tell him to come and see me next week. In daylight, for preference." "But he’s still breathing!” “These are just reflex actions that might easily confuse the layman,” said the doctor airily. Chidder sighed. He suspected that the Guild, who after all had an unrivalled experience of sharp knives and complex organic compounds, was much better at elementary diagnostics than were the doctors. The Guild might kill people, but at least it didn’t expect them to be grateful for it.

gene plays a role, are quite tractable, but anything entailing higher dimensionality falls apart. Understanding the genetic makeup of a unit will never allow us to understand the behavior of the unit itself. A reminder that what I am writing here isn’t an opinion. It is a straightforward mathematical property. The mean-field approach is when one uses the average interaction between, say, two people, and generalizes to the group—it is only possible if there are no asymmetries. For instance, Yaneer Bar-Yam has applied the failure of mean-field to evolutionary theory of the selfish-gene narrative trumpeted by such aggressive journalistic minds as Richard Dawkins and Steven Pinker, with more mastery of English than probability theory. He shows that local properties fail and the so-called mathematics used to prove the selfish gene are woefully naive and misplaced. There has been a storm around work by Martin Nowack and his colleagues (which include the biologist E. O. Wilson) about the terminal flaws in the selfish gene theory.fn2

Our case was straightforward: The deal prevented Iran from getting a nuclear weapon. The Iranians had to remove two-thirds of their centrifuges, couldn’t use their more advanced centrifuges, and had to get rid of 98 percent of their stockpile. They had to convert a heavy water reactor so it couldn’t produce plutonium. Inspectors would have 24/7 access to Iran’s nuclear facilities, and the ability to access Iran’s entire nuclear supply chain—from uranium mines and mills to centrifuge manufacturing and storage facilities. To cheat, Iran wouldn’t just need a nuclear facility like Natanz or Fordow—they’d have to run an entirely secret supply chain. If they cheated, sanctions would snap back into place. Then there were the consequences of not having the deal. Without it, Iran could quickly advance its nuclear program to the point of having enough material for a bomb. That would leave us with a choice between bombing their facilities and acquiescing to a nuclear-armed Iran. Holding out for a better deal was not going to work. It was diplomacy or war.

Newton Pulsifer had never had a cause in his life. Nor had he, as far as he knew, ever believed in anything. It had been embarrassing, because he quite wanted to believe in something, since he recognized that belief was the lifebelt that got most people through the choppy waters of Life. He’d have liked to believe in a supreme God, although he’d have preferred a half-hour’s chat with Him before committing himself, to clear up one or two points. He’d sat in all sorts of churches, waiting for that single flash of blue light, and it hadn’t come. And then he’d tried to become an official Atheist and hadn’t got the rock-hard, self-satisfied strength of belief even for that. And every single political party had seemed to him equally dishonest. And he’d given up on ecology when the ecology magazine he’d been subscribing to had shown its readers a plan of a self-sufficient garden, and had drawn the ecological goat tethered within three feet of the ecological beehive. Newt had spent a lot of time at his grandmother’s house in the country and thought he knew something about the habits of both goats and bees, and concluded therefore that the magazine was run by a bunch of bib-overalled maniacs. Besides, it used the word “community” too often; Newt had always suspected that people who regularly used the word “community” were using it in a very specific sense that excluded him and everyone he knew. Then he’d tried believing in the Universe, which seemed sound enough until he’d innocently started reading new books with words like Chaos and Time and Quantum in the titles. He’d found that even the people whose job of work was, so to speak, the Universe, didn’t really believe in it and were actually quite proud of not knowing what it really was or even if it could theoretically exist. To Newt’s straightforward mind this was intolerable. Newt had not believed in the Cub Scouts and then, when he was old enough, not in the Scouts either. He was prepared to believe, though, that the job of wages clerk at United Holdings [Holdings] PLC, was possibly the most boring in the world. This is how Newton Pulsifer looked as a man: if he went into a phone booth and changed, he might manage to come out looking like Clark Kent.

Having completed their Penance, Catholics are forgiven and can merge back on the fast track to heaven (or so they think). For Protestants, in contrast, there’s no straightforward route from sin to confession, penance, and forgiveness. Instead, doing something sinful—which includes things like thinking about forbidden sex—seems to evoke a compensatory response that involves doing more “good stuff.” Since many Protestants see their occupations as divine callings, or simply see productive work as purifying, their compensatory response is often to work harder.

As far as your work goes - there you are! - I think your present work is excellent - but here comes a thought exactly as it is in my mind, without concealing anything - I have known you for a pretty long time. There was a time - immediately before and immediately after your illness - when you were much less dry as a human being than you have been at other times - fuller, milder, broader, more generous - more straightforward and ingenuous. Now you are speaking to me and behaving to me exactly as a certain abominably arrogant Rappard studying at a certain academy did at one time.

Let’s look at the seven elements. Some are very straightforward and some require unpacking, which I’ll do after the list. Boundaries: You respect my boundaries, and when you’re not clear about what’s okay and not okay, you ask. You’re willing to say no. Reliability: You do what you say you’ll do. At work, this means staying aware of your competencies and limitations so you don’t overpromise and are able to deliver on commitments and balance competing priorities. Accountability: You own your mistakes, apologize, and make amends. Vault: You don’t share information or experiences that are not yours to share. I need to know that my confidences are kept, and that you’re not sharing with me any information about other people that should be confidential. Integrity: You choose courage over comfort. You choose what is right over what is fun, fast, or easy. And you choose to practice your values rather than simply professing them. Nonjudgment: I can ask for what I need, and you can ask for what you need. We can talk about how we feel without judgment. We can ask each other for help without judgment. Generosity: You extend the most generous interpretation possible to the intentions, words, and actions of others.

You spent so much time explaining yourself, your work, to others—what it meant, what you were trying to accomplish, why you were trying to accomplish it, why you had chosen the colors and subject matter and materials and application and technique that you had—that it was a relief to simply be with another person to whom you didn’t have to explain anything: you could just look and look, and when you asked questions, they were usually blunt and technical and literal. You could be discussing engines, or plumbing: a matter both mechanical and straightforward, for which there were only one or two possible answers.

You spent so much time explaining yourself, your work, to others - what it meant, what you were trying to accomplish, why you were trying to accomplish it, why you had chosen the colors and subject matter and materials and application and technique that you had -that it was a relief to simply be with another person to whom you didn't have to explain anything: you could just look and look, and when you asked questions, they were usually blunt and technical and literal. You could be discussing engines, or plumbing: a matter both mechanical and straightforward, for which there were only one or two possible answers.

The facts of the case were straightforward: Hillary Clinton had used her personal email system, on a server and with an email address that was entirely of her own creation, to conduct her work as secretary of state. She set the server up several months after taking office. For the first few months of her tenure, she had used a personal AT&T BlackBerry email address before switching to a Clintonemail.com domain. In the course of doing her work, she emailed with other State employees. In the course of emailing those people, the inspector general discovered, she and they talked about classified topics in the body of dozens of their emails.

This famine in pulpits across the nation reveals a loss of confidence in God’s Word to perform its sacred work. While evangelicals affirm the inerrancy of Scripture, many have apparently abandoned their belief in its sufficiency to save and to sanctify. Rather than expounding the Word with growing vigor, many are turning to lesser strategies in an effort to resurrect dead ministries. But with each newly added novelty, the straightforward expounding of the Bible is being relegated to a secondary role, further starving the church. Doing God’s work God’s way requires an unwavering commitment to feeding people God’s Word through relentless biblical preaching and teaching.

For the rest, the pleasantness is not on every side. It seemed to me right, notwithstanding that dear Mr. Kenyon advised against it, to apprise my father of my being in England. I could not leave England without trying the possibility of his seeing me once, of his consenting to kiss my child once. So I wrote, and Robert wrote. A manly, true, straightforward letter his was, yet in some parts so touching to me and so generous and conciliating everywhere, that I could scarcely believe in the probability of its being read in vain. In reply he had a very violent and unsparing letter, with all the letters I had written to papa through these five years sent back unopened, the seals unbroken.

One of the things I have always most admired about Alasdair MacIntyre's work is the particular kind of intellectual courage it exhibits. This virtue manifests itself in a number of ways, including a willingness to adress large philosophical questions head-on and to give straightforward answers to them. This is a form of courage, rather than merely of some other more etiolated cognitive excellence, because giving relatively bald and unvarnished answers to big questions makes it difficult to avoid facing up to the implications of what one says for action, and the action involved might be of a kind that requires exhausting, deeply disruptive, and potentially radical changes in the way one lives.

It is one of the great beauties of our system, that a working-man may raise himself into the power and position of a master by his own exertions and behaviour; that, in fact, every one who rules himself to decency and sobriety of conduct, and attention to his duties, comes over to our ranks; it may not be always as a master, but as an over-looker, a cashier, a book-keeper, a clerk, one on the side of authority and order.' 'You consider all who are unsuccessful in raising themselves in the world, from whatever cause, as your enemies, then, if I under-stand you rightly,' said Margaret' in a clear, cold voice. 'As their own enemies, certainly,' said he, quickly, not a little piqued by the haughty disapproval her form of expression and tone of speaking implied. But, in a moment, his straightforward honesty made him feel that his words were but a poor and quibbling answer to what she had said; and, be she as scornful as she liked, it was a duty he owed to himself to explain, as truly as he could, what he did mean. Yet it was very difficult to separate her interpretation, and keep it distinct from his meaning. He could best have illustrated what he wanted to say by telling them something of his own life; but was it not too personal a subject to speak about to strangers? Still, it was the simple straightforward way of explaining his meaning; so, putting aside the touch of shyness that brought a momentary flush of colour into his dark cheek, he said: 'I am not speaking without book. Sixteen years ago, my father died under very miserable circumstances. I was taken from school, and had to become a man (as well as I could) in a few days. I had such a mother as few are blest with; a woman of strong power, and firm resolve. We went into a small country town, where living was cheaper than in Milton, and where I got employment in a draper's shop (a capital place, by the way, for obtaining a knowledge of goods). Week by week our income came to fifteen shillings, out of which three people had to be kept. My mother managed so that I put by three out of these fifteen shillings regularly. This made the beginning; this taught me self-denial. Now that I am able to afford my mother such comforts as her age, rather than her own wish, requires, I thank her silently on each occasion for the early training she gave me. Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

One way to get a life and keep it is to put energy into being an S&M (success and money) queen. I first heard this term in Karen Salmansohn’s fabulous book The 30-Day Plan to Whip Your Career Into Submission. Here’s how to do it: be a star at work. I don’t care if you flip burgers at McDonald’s or run a Fortune 500 company. Do everything with totality and excellence. Show up on time, all the time. Do what you say you will do. Contribute ideas. Take care of the people around you. Solve problems. Be an agent for change. Invest in being the best in your industry or the best in the world! If you’ve been thinking about changing professions, that’s even more reason to be a star at your current job. Operating with excellence now will get you back up to speed mentally and energetically so you can hit the ground running in your new position. It will also create good karma. When and if you finally do leave, your current employers will be happy to support you with a great reference and often leave an open door for additional work in the future. If you’re an entrepreneur, look at ways to enhance your business. Is there a new product or service you’ve wanted to offer? How can you create raving fans by making your customer service sparkle? How can you reach more people with your product or service? Can you impact thousands or even millions more? Let’s not forget the M in S&M. Getting a life and keeping it includes having strong financial health as well. This area is crucial because many women delay taking charge of their financial lives as they believe (or have been culturally conditioned to believe) that a man will come along and take care of it for them. This is a setup for disaster. You are an intelligent and capable woman. If you want to fully unleash your irresistibility, invest in your financial health now and don’t stop once you get involved in a relationship. If money management is a challenge for you, I highly recommend my favorite financial coach: David Bach. He is the bestselling author of many books, including The Automatic Millionaire, Smart Women Finish Rich, and Smart Couples Finish Rich. His advice is clear-cut and straightforward, and, most important, it works.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.

golden opportunity to learn to cope with criticism and anger effectively. This came as a complete surprise to me; I hadn't realized what good fortune I had. In addition to urging me to use cognitive techniques to reduce and eliminate my own sense of irritation. Dr. Beck proposed I try out an unusual strategy for interacting with Hank when he was in an angry mood. The essence of this method was: (1) Don't turn Hank off by defending yourself. Instead, do the opposite—urge him to say all the worst things he can say about you. (2) Try to find a grain of truth in all his criticisms and then agree with him. (3) After this, point out any areas of disagreement in a straightforward, tactful, nonargumentative manner. (4) Emphasize the importance of sticking together, in spite of these occasional disagreements. I could remind Hank that frustration and fighting might slow down our therapy at times, but this need not destroy the relationship or prevent our work from ultimately becoming fruitful. I applied this strategy the next time Hank started storming around the office screaming at me. Just as I had planned, I urged Hank to keep it up and say all the worst things he could think of about me. The result was immediate and dramatic. Within a few moments, all the wind went out of his sails—all his vengeance seemed to melt away. He began communicating sensibly and calmly, and sat down. In fact, when I agreed with some of his criticisms, he suddenly began to defend me and say some nice things about me! I was so impressed with this result that I began using the same approach with other angry, explosive individuals, and I actually did begin to enjoy his hostile outbursts because I had an effective way to handle them. I also used the double-column technique for recording and talking back to my automatic thoughts after one of Hank's midnight calls (see Figure 16–1, page 415).

And to bring people together we need a simple and straightforward progressive agenda which speaks to the needs of our people, and which provides us with a vision of a very different America. And what is that agenda? Jobs, Jobs, Jobs. It begins with jobs. If we are truly serious about reversing the decline of the middle class we need a major federal jobs program which puts millions of Americans back to work at decent-paying jobs. At a time when our roads, bridges, water systems, rail, and airports are decaying, the most effective way to rapidly create meaningful jobs is to rebuild our crumbling infrastructure. That’s why I’ve introduced legislation which would invest $1 trillion over five years to modernize our country’s physical infrastructure. This legislation would create and maintain at least thirteen million good-paying jobs, while making our country more productive, efficient, and safe. And I promise you, as president I will lead that legislation into law.

Reality is everything that exists. That sounds straightforward, doesn’t it? Actually, it isn’t. There are various problems. What about dinosaurs, which once existed but exist no longer? What about stars, which are so far away that, by the time their light reaches us and we can see them, they may have fizzled out? We’ll come to dinosaurs and stars in a moment. But in any case, how do we know things exist, even in the present? Well, our five senses — sight, smell, touch, hearing and taste — do a pretty good job of convincing us that many things are real: rocks and camels, newly mown grass and freshly ground coffee, sandpaper and velvet, waterfalls and doorbells, sugar and salt. But are we only going to call something ‘real’ if we can detect it directly with one of our five senses? What about a distant galaxy, too far away to be seen with the naked eye? What about a bacterium, too small to be seen without a powerful microscope? Must we say that these do not exist because we can’t see them? No. Obviously we can enhance our senses through the use of special instruments: telescopes for the galaxy, microscopes for bacteria. Because we understand telescopes and microscopes, and how they work, we can use them to extend the reach of our senses — in this case, the sense of sight — and what they enable us to see convinces us that galaxies and bacteria exist. How about radio waves? Do they exist? Our eyes can’t detect them, nor can our ears, but again special instruments — television sets, for example — convert them into signals that we can see and hear. So, although we can’t see or hear radio waves, we know they are a part of reality. As with telescopes and microscopes, we understand how radios and televisions work. So they help our senses to build a picture of what exists: the real world — reality. Radio telescopes (and X-ray telescopes) show us stars and galaxies through what seem like different eyes: another way to expand our view of reality.

There are two moments in the course of education where a lot of kids fall off the math train. The first comes in the elementary grades, when fractions are introduced. Until that moment, a number is a natural number, one of the figures 0, 1, 2, 3 . . . It is the answer to a question of the form “how many.”* To go from this notion, so primitive that many animals are said to understand it, to the radically broader idea that a number can mean “what portion of,” is a drastic philosophical shift. (“God made the natural numbers,” the nineteenth-century algebraist Leopold Kronecker famously said, “and all the rest is the work of man.”) The second dangerous twist in the track is algebra. Why is it so hard? Because, until algebra shows up, you’re doing numerical computations in a straightforwardly algorithmic way. You dump some numbers into the addition box, or the multiplication box, or even, in traditionally minded schools, the long-division box, you turn the crank, and you report what comes out the other side. Algebra is different. It’s computation backward.

At last we see your advertisement. Viva ‘Agnes Tremorne’! We find it in ‘Orley Farm.’ How admirably this last opens! We are both delighted with it. What a pity it is that so powerful and idiomatic a writer should be so incorrect grammatically and scholastically speaking! Robert insists on my putting down such phrases as these: ‘The Cleeve was distant from Orley two miles, though it could not be driven under five.’ ‘One rises up the hill.’ ‘As good as him.’ ‘Possessing more acquirements than he would have learned at Harrow.’ Learning acquirements! Yes, they are faults, and should be put away by a first-rate writer like Anthony Trollope. It’s always worth while to be correct. But do understand through the pedantry of these remarks that we are full of admiration for the book. The movement is so excellent and straightforward — walking like a man, and ‘rising up-hill,’ and not going round and round, as Thackeray has taken to do lately. He’s clever always, but he goes round and round till I’m dizzy, for one, and don’t know where I am. I think somebody has tied him up to a post, leaving a tether.

One of the greatest myths is that it’s hard to know how to lead a contented life. It’s actually quite straightforward, and the heart will take us there every time: Love. Serve. Explore your sense of purpose until you find a way to offer your gifts to others. Let the practice of compassion bring you peace. If we can love and serve others and ourselves against the backdrop of inner alchemy and the discernment it’s instilled in us, the doors of the Great Work will open for us. We can have the spiritual experiences we yearn for, and the wild moments that make our hearts sing, while leaving the world better off for those who come after us. Through acts of love and service, we continue aligning our levels of being and allowing our vibration to rise. Then one day we experience it: the bliss of the present moment and the undimming effulgence of a wide-open heart. There’s nothing like it, and it never gets old. If someone asks us how we got there, we can say, “There is this thing called ‘the Little Work.’ It’s a path as old as time, and it’s available to anyone who dares to take it on. How much do you want to be free?

decorrelate error! To understand how this principle works, imagine that a large number of observers are shown glass jars containing pennies and are challenged to estimate the number of pennies in each jar. As James Surowiecki explained in his best-selling The Wisdom of Crowds, this is the kind of task in which individuals do very poorly, but pools of individual judgments do remarkably well. Some individuals greatly overestimate the true number, others underestimate it, but when many judgments are averaged, the average tends to be quite accurate. The mechanism is straightforward: all individuals look at the same jar, and all their judgments have a common basis. On the other hand, the errors that individuals make are independent of the errors made by others, and (in the absence of a systematic bias) they tend to average to zero. However, the magic of error reduction works well only when the observations are independent and their errors uncorrelated. If the observers share a bias, the aggregation of judgments will not reduce it. Allowing the observers to influence each other effectively reduces the size of the sample, and with it the precision of the group estimate.

to be open and straightforward about their needs for attention in a social setting. It is equally rare for members of a group in American culture to honestly and openly express needs that might be in conflict with that individual’s needs. This value of not just honestly but also openly fully revealing the true feelings and needs present in the group is vital for it’s members to feel emotional safe. It is also vital to keeping the group energy up and for giving the feedback that allows it’s members to know themselves, where they stand in relation to others and for spiritual/psychological growth. Usually group members will simply not object to an individual’s request to take the floor—but then act out in a passive-aggressive manner, by making noise or jokes, or looking at their watches. Sometimes they will take the even more violent and insidious action of going brain-dead while pasting a jack-o’-lantern smile on their faces. Often when someone asks to read something or play a song in a social setting, the response is a polite, lifeless “That would be nice.” In this case, N.I.C.E. means “No Integrity or Congruence Expressed” or “Not Into Communicating Emotion.” So while the sharer is exposing his or her vulnerable creation, others are talking, whispering to each other, or sitting looking like they are waiting for the dental assistant to tell them to come on back. No wonder it’s so scary to ask for people’s attention. In “nice” cultures, you are probably not going to get a straight, open answer. People let themselves be oppressed by someone’s request—and then blame that someone for not being psychic enough to know that “Yes” meant “No.” When were we ever taught to negotiate our needs in relation to a group of people? In a classroom? Never! The teacher is expected to take all the responsibility for controlling who gets heard, about what, and for how long. There is no real opportunity to learn how to nonviolently negotiate for the floor. The only way I was able to pirate away a little of the group’s attention in the school I attended was through adolescent antics like making myself fart to get a few giggles, or asking the teacher questions like, “Why do they call them hemorrhoids and not asteroids?” or “If a number two pencil is so popular, why is it still number two,” or “What is another word for thesaurus?” Some educational psychologists say that western culture schools are designed to socialize children into what is really a caste system disguised as a democracy. And in once sense it is probably good preparation for the lack of true democratic dynamics in our culture’s daily living. I can remember several bosses in my past reminding me “This is not a democracy, this is a job.” I remember many experiences in social groups, church groups, and volunteer organizations in which the person with the loudest voice, most shaming language, or outstanding skills for guilting others, controlled the direction of the group. Other times the pain and chaos of the group discussion becomes so great that people start begging for a tyrant to take charge. Many times people become so frustrated, confused and anxious that they would prefer the order that oppression brings to the struggle that goes on in groups without “democracy skills.” I have much different experiences in groups I work with in Europe and in certain intentional communities such as the Lost Valley Educational Center in Eugene, Oregon, where the majority of people have learned “democracy skills.” I can not remember one job, school, church group, volunteer organization or town meeting in mainstream America where “democracy skills” were taught or practiced.

And then—and only then—you must go to this Colette or Claudette or whatever she’s called and you make sure that she sees you, in your new, revised state. Lie across her front doorstep, if necessary. Don’t leave until you have her attention. And when you do, you tell her.” “I tell her what?” “Whatever it is you wish you’d said to her years ago, when you were still together. I have a theory,” she says, looking far ahead, at where salt meets sky, “that marriages end not because of something you did say but because of something you didn’t. All you have to do now is work out what it is.” Rosalind tears her gaze away from the blue, the white, and she looks at the two men in the truck, who are staring back at her. “That’s it?” Daniel says. “Were you not listening?” Rosalind says. “It’s not exactly straightforward. It’s going to require fortitude and courage, determination and insight. It will be difficult, it will be a struggle. But,” she says, snapping shut the clasp on her bag, “I have no doubt you can pull it off.” Daniel responds by rubbing at his eyes, wearily, resignedly, as if to contain all they have seen. “I don’t know,” he murmurs. “Claudette isn’t exactly a pushover.” “Well, of course she isn’t,” Rosalind says. “She wouldn’t be worth it if she was. Would she?” She sees that Niall, for the first time, is smiling. A lopsided half smile but a smile nonetheless.

Social primates like you and I have a strong and wholly nonrational propensity to force-fit our problems into a social mode – no matter what’s happening, we want to put a face on it, which in practice amounts to blaming it on the troop over there, or the baboons at the top of our troop’s hierarchy, or maybe the ones at the bottom. We also like to define any problem so that its apparent solution doesn’t make us feel that the fulfillment of such basic biological appetites as food, sex, status, and security are put in question. Add to those distorting factors a widespread ignorance of logic and history, and a great deal of straightforward dishonesty on all sides of the political continuum, and you’ve got a pretty fair mess. Thus we’ve arrived as a society, and at a very late stage in the game, at the same point that classical philosophy reached as the Roman Empire began to falter, when it became uncomfortably clear that having a small minority of people passionately interested in asking and answering the right questions was no guarantee against catastrophic levels of collective stupidity. The answer that theurgic Neoplatonism offered was a personal answer, rooted in the systematic practice of a set of magical disciplines meant to make clear thinking and decisive action possible for anyone with the self-discipline, patience, and persistence to do the necessary work.

The fact is that the Listeners are trying to work out precisely what it is that the Creator said when He made the universe. The theory is quite straightforward. Clearly, nothing that the Creator makes could ever be destroyed, which means that the echoes of those first syllables must still be around somewhere, bouncing and rebounding off all the matter in the cosmos but still audible to a really good listener. Eons ago the Listeners found that ice and chance had carved this one valley into the perfect acoustic opposite of an echo valley, and had built their multic-hambered temple in the exact position that the one comfy chair always occupies in the home of a rabid hi-fi fanatic. Complex baffles caught and amplified the sound that was funnelled up the chilly valley, steering it ever inwards to the central chamber where, at any hour of the day or night, three monks always sat. Listening. There were certain problems caused by the fact that they didn't hear only the subtle echoes of the first words, but every other sound made on the Disc. In order to recognise the sound of the Words, they had to learn to recognise all other noises. This called for a certain talent, and a novice was only accepted for training if he could distinguish by sound alone, at a distance of a thousand yards, which side a dropped coin landed. He wasn;t actually accepted into the order until he could tell what colour it was.

I brought her food, but it stayed untouched on the plate no matter how I tried to cajole her into eating. When I caught her taking twenty minutes to eat a single almond, I began wondering if there was some kind of Watsonian guide for the care and keeping of Holmeses. When I sent my father an email to that effect (subject line I Need Your Help, postscript Still haven't forgiven you and won't). he responded that, yes, over the years he'd written down an informal series of suggestions in his journal; he'd do his best to adapt and type them up for me. When the list arrived the next day, it was twelve pages long, single-spaced. The suggestions ran from the obvious (8. On the whole, coaxing works rather better than straightforward demands) to the irrelevant (39. Under all circumstances, do not allow Holmes to cook your dinner unless you have a taste for cold unseasoned broth) to the absurd (87. Hide all firearms before throwing Holes a surprise birthday party) to, finally, the useful (1. Search often for opiates and dispose of as needed; retaliation will not come often, though is swift and exacting when it does - do not grow attached to one's mirrors or drinking glasses; 2. During your search, always begin with the hollowed-out heels of Holmes's boots; 102. Have no compunctions about drugging Holmes's tea if he hasn't slept; 41. Be prepared to receive compliments once every two to three years; 74.) (underlined twice) (Whatever happens, remember it is not your fault and likely could not have been prevented, no matter your efforts).

solar panels are expensive, and, whatever the coating, they are manufactured by esoteric processes. But Tesla's solar panel is just a shiny metal plate with a transparent coating of an insulating material. Stick one of these antenna like panels up in the air, the higher the better, and wire it to one side of a capacitor, the other going to a good earth ground. Now the energy from the sun is charging that capacitor. Connect across the capacitor some sort of switching device so that it can be discharged at rhythmic intervals, and you have an electric output. Tesla’s patent tells us that it is very simple to get electric energy. The bigger the area of the insulated plate, the more energy you get.  However, this is more than a solar panel because it does not necessarily need sunshine to operate. It also produces power at night. Of course, this is impossible according to official science. For this reason, you could not get a patent on such an invention today. Tesla's free energy receiver refers to the sun, as well as other sources of radiant energy, like cosmic rays.  That the device works at night is explained in terms of the nighttime availability of cosmic rays.  Tesla also refers to the ground as a vast reservoir of negative electricity. Tesla was fascinated by radiant energy and its free energy possibilities. He called the Crooke's radiometer (a device which has vanes that spin in a vacuum when exposed to radiant energy) a beautiful invention.  He believed that it would become possible to harness energy directly by connecting to the very wheelwork of nature. This seems like a very straightforward design and would seem to fulfill

7 Lessons on Failure You Can Learn From Top Athletes What's the key to progress? You could state diligent work or commitment or even an inspirational mentality. Yet, the genuine mystery? Disappointment. Your past disappointments are straightforwardly identified with your future achievement. Without them, you may not be sufficiently inspired to achieve your objectives. Competitors confront overcome regularly all through their vocations yet don't give it a chance to get them down. Rather, they let it drive them to progress. A recent report in which the analysts met Olympic gold medalists found that a large number of those competitors considered mishaps basic to their gold decoration wins. Disappointment is similarly as basic to your profession, regardless of what your teach. For whatever length of time that you have the correct disposition and view your disappointments as learning encounters, you can utilize them to push forward and make progress. Here are seven lessons that the world's best competitors can show you about disappointment. 1. There is no such thing as flawlessness. This past August, Olympic champion Usain Bolt kept running in the men's 100-meter race at the IAAF World Championships in London. Despite the fact that he was relied upon to win, he completed third, denoting his first misfortune in an Olympic or big showdown last and consummation a 45-race winning streak. While Bolt is generally viewed as the best sprinter ever and holds various world records, he is as yet human. Flawlessness does not exist, notwithstanding for somebody as capable and solid as Bolt. You can't hope to prevail at all that you set out to do. There will be times when you flop, so you should set your desires in like manner.

In a 2013 speech, President Barack Obama laid out three rules for deciding whether to launch a drone strike against a specific target. The starting point was the national security, geopolitical, and civilian-safety objectives the president hoped to achieve. Three simple rules translated these broad goals into more concrete guidelines: Does the target pose a continuing and imminent threat to the American people? Are there no other governments capable of effectively addressing the threat? Is there near certainty that no civilians will be killed or injured? Only if the answer to all three of these questions was yes would a drone strike be authorized. The American drone program is shrouded in secrecy, and it is unclear exactly how these simple rules have been used within the chain of decision making. By virtue of their simplicity and directness, however, they could provide a useful framework to structure discussions about these very tough decisions. And there is some evidence that they are working. In 2013, the year Obama articulated these simple rules, there was a sharp decline in confirmed civilian casualties by drone strikes. The concreteness of these rules also makes communicating them, both to U.S. citizens and the international community, straightforward. The United States has enjoyed a virtual monopoly on military drones, but that will not last forever. The U.K., China, Israel, and Iran had operational military drones in 2014, while other countries, including India, Pakistan, and Turkey, have advanced development programs. By articulating and adhering to a set of principles governing the use of drones, the United States has an opportunity to shape the international standards that other countries will use to guide their decisions in the future.

I am passionate about... Doing the impossible, taking on big challenges Creating new structures to achieve big results Solving problems, removing obstacles Getting the best out of people I really like ... Working with very bright people who have good values Working with companies that are respected or where respect can be created Building a culture that will succeed and be a place where people can grow and enjoy work My greatest contribution is ... Being able to do many different things well Accomplishing the mission, exceeding expectations Building an organization from scratch Saving the day—taking dire situations, fixing them, and turning them into winners I am particularly good at... Taking things that look like failures and making them into exceptional successes Developing people—getting them to be creative, committed, and accountable Getting the job done quickly with practical, interesting solutions I am known for ... Creative leadership Overcoming challenging obstacles Rising to the occasion Seeing the core issues, problems, solutions Getting to the heart of the matter quickly, and intuitively analyzing the situation I have exceptional ability to ... Devise straightforward solutions that are efficient and practical Take complex problems and quickly develop elegant solutions Create solutions that get the job done Exercise: Passions and Gifts (Downloadable) Now it �s your turn. Complete the following sentences. You may list multiple answers for each of the items below. Keep your responses focused on the career and work aspects of your life. I feel passionate about ... What I really like is... My greatest contribution is... I am particularly good at... I am known for... I have an exceptional ability to... Colleagues often ask for my help with... What motivates me most is... I would feel disappointed, frustrated, or sad if I couldn�t do...

..."facts" properly speaking are always and never more than interpretations of the data... the Gospel accounts are themselves such data or, if you like, hard facts. But the events to which the Gospels refer are not themselves "hard facts"; they are facts only in the sense that we interpret the text, together with such other data as we have, to reach a conclusion regarding the events as best we are able. They are facts in the same way that the verdict of a jury establishes the facts of the case, the interpretation of the evidence that results in the verdict delivered. Here it is as well to remember that historical methodology can only produce probabilities, the probability that some event took place in such circumstances being greater or smaller, depending on the quality of the data and the perspective of the historical enquirer. The jury which decides what is beyond reasonable doubt is determining that the probability is sufficiently high for a clear-cut verdict to be delivered. Those who like "certainty" in matters of faith will always find this uncomfortable. But faith is not knowledge of "hard facts"...; it is rather confidence, assurance, trust in the reliability of the data and in the integrity of the interpretations derived from that data... It does seem important to me that those who speak for evangelical Christians grasp this nettle firmly, even if it stings! – it is important for the intellectual integrity of evangelicals. Of course any Christian (and particularly evangelical Christians) will want to get as close as possible to the Jesus who ministered in Galilee in the late 20s of the first century. If, as they believe, God spoke in and through that man, more definitively and finally than at any other time and by any other medium, then of course Christians will want to hear as clearly as possible what he said, and to see as clearly as possible what he did, to come as close as possible to being an eyewitness and earwitness for themselves. If God revealed himself most definitively in the historical particularity of a Galilean Jew in the earliest decades of the Common Era, then naturally those who believe this will want to inquire as closely into the historical particularity and actuality of that life and of Jesus’ mission. The possibility that later faith has in some degree covered over that historical actuality cannot be dismissed as out of the question. So a genuinely critical historical inquiry is necessary if we are to get as close to the historical actuality as possible. Critical here, and this is the point, should not be taken to mean negatively critical, hermeneutical suspicion, dismissal of any material that has overtones of Easter faith. It means, more straightforwardly, a careful scrutiny of all the relevant data to gain as accurate or as historically responsible a picture as possible. In a day when evangelical, and even Christian, is often identified with a strongly right-wing, conservative and even fundamentalist attitude to the Bible, it is important that responsible evangelical scholars defend and advocate such critical historical inquiry and that their work display its positive outcome and benefits. These include believers growing in maturity • to recognize gray areas and questions to which no clear-cut answer can be given (‘we see in a mirror dimly/a poor reflection’), • to discern what really matters and distinguish them from issues that matter little, • and be able to engage in genuine dialogue with those who share or respect a faith inquiring after truth and seeking deeper understanding. In that way we may hope that evangelical (not to mention Christian) can again become a label that men and women of integrity and good will can respect and hope to learn from more than most seem to do today.

You see I want to be quite obstinate about insisting that we have no way of knowing—beyond that fundamental loyalty to the social code—what is “right” and what is “wrong,” what is “good” and what “evil.” I dwell so upon this because the most disturbing aspect of “morality” seems to me to be the frequency with which the word now appears; in the press, on television, in the most perfunctory kinds of conversation. Questions of straightforward power (or survival) politics, questions of quite indifferent public policy, questions of almost anything: they are all assigned these factitious moral burdens. There is something facile going on, some self-indulgence at work. Of course we would all like to “believe” in something, like to assuage our private guilts in public causes, like to lose our tiresome selves; like, perhaps, to transform the white flag of defeat at home into the brave white banner of battle away from home. And of course it is all right to do that; that is how, immemorially, things have gotten done. But I think it is all right only so long as we do not delude ourselves about what we are doing, and why. It is all right only so long as we remember that all the ad hoc committees, all the picket lines, all the brave signatures in The New York Times, all the tools of agitprop straight across the spectrum, do not confer upon anyone any ipso facto virtue. It is all right only so long as we recognize that the end may or may not be expedient, may or may not be a good idea, but in any case has nothing to do with “morality.” Because when we start deceiving ourselves into thinking not that we want something or need something, not that it is a pragmatic necessity for us to have it, but that it is a moral imperative that we have it, then is when we join the fashionable madmen, and then is when the thin whine of hysteria is heard in the land, and then is when we are in bad trouble. And I suspect we are already there.

Although parents and teachers are forever telling children to “grow up,” maturation cannot be commanded. One cannot teach a child to be an individual or train a child to be his own person. This is the work of maturation and maturation alone. We can nurture the process, provide the right conditions, remove the impediments, but we can no more make a child grow up than we can order the plants in our garden to grow. Dealing with immature children, we may need to show them how to act, draw the boundaries of what is acceptable, and articulate what our expectations are. Children who do not understand fairness have to be taught to take turns. Children not yet mature enough to appreciate the impact of their actions must be provided with rules and prescriptions for acceptable conduct. But such scripted behavior mustn't be confused with the real thing. One cannot be any more mature than one truly is, only act that way when appropriately cued. To take turns because it is right to do so is certainly civil, but to take turns out of a genuine sense of fairness can only come from maturity. To say sorry may be appropriate to the situation, but to assume responsibility for one's actions can come only from the process of individuation. There is no substitute for genuine maturation, no shortcut to getting there. Behavior can be prescribed or imposed, but maturity comes from the heart and mind. The real challenge for parents is to help kids grow up, not simply to look like grownups. If discipline is no cure for immaturity and if scripting is helpful but insufficient, how can we help our children mature? For years, develop-mentalists puzzled over the conditions that activated maturation. The breakthrough came only when researchers discovered the fundamental importance of attachment. Surprising as it may be to say, the story of maturation is quite straightforward and self-evident. Like so much else in child development, it begins with attachment.

It turns out that our perspective has a surprising amount of influence over the body’s stress response. When we turn a threat into a challenge, our body responds very differently. Psychologist Elissa Epel is one of the leading researchers on stress, and she explained to me how stress is supposed to work. Our stress response evolved to save us from attack or danger, like a hungry lion or a falling avalanche. Cortisol and adrenalin course into our blood. This causes our pupils to dilate so we can see more clearly, our heart and breathing to speed up so we can respond faster, and the blood to divert from our organs to our large muscles so we can fight or flee. This stress response evolved as a rare and temporary experience, but for many in our modern world, it is constantly activated. Epel and her colleague, Nobel Prize–winning molecular biologist Elizabeth Blackburn, have found that constant stress actually wears down our telomeres, the caps on our DNA that protect our cells from illness and aging. It is not just stress but our thought patterns in general that impact our telomeres, which has led Epel and Blackburn to conclude that our cells are actually “listening to our thoughts.” The problem is not the existence of stressors, which cannot be avoided; stress is simply the brain’s way of signaling that something is important. The problem—or perhaps the opportunity—is how we respond to this stress. Epel and Blackburn explain that it is not the stress alone that damages our telomeres. It is our response to the stress that is most important. They encourage us to develop stress resilience. This involves turning what is called “threat stress,” or the perception that a stressful event is a threat that will harm us, into what is called “challenge stress,” or the perception that a stressful event is a challenge that will help us grow. The remedy they offer is quite straightforward. One simply notices the fight-or-flight stress response in one’s body—the beating heart, the pulsing blood or tingling feeling in our hands and face, the rapid breathing—then remembers that these are natural responses to stress and that our body is just preparing to rise to the challenge. •

How I Turned a Troubled Company into a Personal Fortune. How to ________ This is a simple, straightforward headline structure that works with any desirable benefit. “How to” are two of the most powerful words you can use in a headline. Examples: How to Collect from Social Security at Any Age. How to Win Friends and Influence People. How to Improve Telemarketers' Productivity — for Just $19.95. Secrets Of ________ The word secrets works well in headlines. Examples: Secrets of a Madison Ave. Maverick — “Contrarian Advertising.” Secrets of Four Champion Golfers. Thousands (Hundreds, Millions) Now ________ Even Though They ________ This is a “plural” version of the very first structure demonstrated in this collection of winning headlines. Examples: Thousands Now Play Even Though They Have “Clumsy Fingers.” Two Million People Owe Their Health to This Idea Even Though They Laughed at It. 138,000 Members of Your Profession Receive a Check from Us Every Month Even Though They Once Threw This Letter into the Wastebasket Warning: ________ Warning is a powerful, attention-getting word and can usually work for a headline tied to any sales letter using a problem-solution copy theme. Examples: Warning: Two-Thirds of the Middle Managers in Your Industry Will Lose Their Jobs in the Next 36 Months. Warning: Your “Corporate Shield” May Be Made of Tissue Paper — 9 Ways You Can Be Held Personally Liable for Your Business's Debts, Losses, or Lawsuits Give Me ________ and I'll ________ This structure simplifies the gist of any sales message: a promise. It truly telegraphs your offer, and if your offer is clear and good, this may be your best strategy. Examples: Give Me 5 Days and I'll Give You a Magnetic Personality. Give Me Just 1 Hour a Day and I'll Have You Speaking French Like “Pierre” in 1 Month. Give Me a Chance to Ask Seven Questions and I'll Prove You Are Wasting a Small Fortune on Your Advertising. ________ ways to ________ This is just the “how to” headline enhanced with an intriguing specific number. Examples: 101 Ways to Increase New Patient Flow. 17 Ways to Slash Your Equipment Maintenance Costs. Many of these example headlines are classics from very successful books, advertisements, sales letters, and brochures, obtained from a number of research sources. Some are from my own sales letters. Some were created for this book.

He appeared to live entirely on sweet tea, condensed milk, hand-rolled cigarettes, and a sort of sullen internal energy. Shadwell had a Cause, which he followed with the full resources of his soul and his Pensioner’s Concessionary Travel Pass. He believed in it. It powered him like a turbine. Newton Pulsifer had never had a cause in his life. Nor had he, as far as he knew, ever believed in anything. It had been embarrassing, because he quite wanted to believe in something, since he recognized that belief was the lifebelt that got most people through the choppy waters of Life. He’d have liked to believe in a supreme God, although he’d have preferred a half-hour’s chat with Him before committing himself, to clear up one or two points. He’d sat in all sorts of churches, waiting for that single flash of blue light, and it hadn’t come. And then he’d tried to become an official Atheist and hadn’t got the rock-hard, self-satisfied strength of belief even for that. And every single political party had seemed to him equally dishonest. And he’d given up on ecology when the ecology magazine he’d been subscribing to had shown its readers a plan of a self-sufficient garden, and had drawn the ecological goat tethered within three feet of the ecological beehive. Newt had spent a lot of time at his grandmother’s house in the country and thought he knew something about the habits of both goats and bees, and concluded therefore that the magazine was run by a bunch of bib-overalled maniacs. Besides, it used the word “community” too often; Newt had always suspected that people who regularly used the word “community” were using it in a very specific sense that excluded him and everyone he knew. Then he’d tried believing in the Universe, which seemed sound enough until he’d innocently started reading new books with words like Chaos and Time and Quantum in the titles. He’d found that even the people whose job of work was, so to speak, the Universe, didn’t really believe in it and were actually quite proud of not knowing what it really was or even if it could theoretically exist. To Newt’s straightforward mind this was intolerable. Newt had not believed in the Cub Scouts and then, when he was old enough, not in the Scouts either. He was prepared to believe, though, that the job of wages clerk at United Holdings [Holdings] PLC, was possibly the most boring in the world.

Despite its reputation for individualism and unbridled capitalism, the United States has a history rich in cooperation and communalism. From the colonial era to the present—and among the indigenous population for millennia—local communities have engaged in self-help, democracy, and cooperation. Indeed, the “individualistic” tradition might more accurately be called the “self-help” tradition, where “self” is defined not only in terms of the individual but in terms of the community (be it family, township, religious community, etc.). Americans are traditionally hostile to overarching authorities separate from the community with which they identify, a hostility expressed in the age-old resentment towards both government and big business. The stereotype, based on fact, is that Americans would rather solve problems on their own than rely on political and economic power-structures to do so. The following brief survey of the history substantiates this claim. While my focus is on worker cooperatives, I will not ignore the many and varied experiments in other forms of cooperation and communalism. Certain themes and lessons can be gleaned from the history. The most obvious is that a profound tension has existed, constantly erupting into conflict, between the democratic, anti-authoritarian impulses of ordinary Americans and the tendency of economic and political power-structures to grow extensively and intensively, to concentrate themselves in ever-larger and more centralized units that reach as far down into society as possible. Power inherently tries to control as much as it can: it has an intrinsic tendency toward totalitarianism, ideally letting nothing, even the most trivial social interactions, escape its oversight. Bentham’s Panopticon is the perfect emblem of the logic of power. Other social forces, notably people’s strivings for freedom and democracy, typically keep this totalitarian tendency in check. In fact, the history of cooperation and communalism is a case-study in the profound truth that people are instinctively averse to the modes of cutthroat competition, crass greed, authoritarianism, hierarchy, and dehumanization that characterize modern capitalism. Far from capitalism’s being a straightforward expression of human nature, as apologists proclaim, it is more like the very antithesis of human nature, which is evidently drawn to such things as free self-expression, spontaneous “play,”131 cooperation and friendly competition, compassion, love. The work of Marxist historians like E. P. Thompson shows how people have had to be disciplined, their desires repressed, in order for the capitalist system to seem even remotely natural: centuries of indoctrination, state violence, incarceration of “undesirables,” the bureaucratization of everyday life, have been necessary to partially accustom people to the mechanical rhythms of industrial capitalism and the commodification of the human personality.132 And of course resistance continues constantly, from the early nineteenth century to the present day. “Wage-slavery,” as workers in the nineteenth century called it, is a monstrous assault on human dignity, which is why even today, after so much indoctrination, people still hate being subordinated to a “boss” and rebel against it whenever they can.

Yoel Goldenberg makes exhibitions, photographs, models and media craftsmanship. His works are an examination of ideas, for example, validness and objectivity by utilizing an exhaustive methodology and semi exploratory exactness and by referencing documentaries, 'actuality fiction' and prominent experimental reciprocals. Yoel Goldenberg as of now lives and works in Brooklyn. By challenging the division between the domain of memory and the domain of experience, Goldenberg formalizes the circumstantial and underlines the procedure of synthesis that is behind the apparently arbitrary works. The manners of thinking, which are probably private, profoundly subjective and unfiltered in their references to dream universes, are much of the time uncovered as collections. His practice gives a valuable arrangement of metaphorical instruments for moving with a pseudo-moderate approach in the realm of execution: these fastidiously arranged works reverberate and resound with pictures winnowed from the fantastical domain of creative energy. By trying different things with aleatoric procedures, Yoel Goldenberg makes work in which an interest with the clarity of substance and an uncompromising demeanor towards calculated and insignificant workmanship can be found. The work is detached and deliberate and a cool and unbiased symbolism is utilized. His works are highlighting unplanned, unintentional and sudden associations which make it conceivable to overhaul craftsmanship history and, far and away superior, to supplement it. Consolidating random viewpoints lead to astounding analogies. With a theoretical methodology, he ponders the firmly related subjects of file and memory. This regularly brings about an examination of both the human requirement for "definitive" stories and the inquiry whether tales "fictionalize" history. His gathered, changed and own exhibitions are being faced as stylishly versatile, specifically interrelated material for memory and projection. The conceivable appears to be genuine and reality exists, yet it has numerous countenances, as Hanna Arendt refers to from Franz Kafka. By exploring dialect on a meta-level, he tries to approach a wide size of subjects in a multi-layered route, likes to include the viewer in a way that is here and there physical and has faith in the thought of capacity taking after structure in a work. Goldenberg’s works are straightforwardly a reaction to the encompassing environment and uses regular encounters from the craftsman as a beginning stage. Regularly these are confined occasions that would go unnoticed in their unique connection. By utilizing a regularly developing file of discovered archives to make self-ruling works of art, he retains the convention of recognition workmanship into every day hone. This individual subsequent and recovery of a past custom is vital as a demonstration of reflection. Yoel’s works concentrate on the powerlessness of correspondence which is utilized to picture reality, the endeavor of dialog, the disharmony in the middle of structure and content and the dysfunctions of dialect. To put it plainly, the absence of clear references is key components in the work. With an unobtrusive moderate methodology, he tries to handle dialect. Changed into craftsmanship, dialect turns into an adornment. Right then and there, loads of ambiguities and indistinctnesses, which are intrinsic to the sensation, rise up to the top

The Western medical model — and I don't mean the science of it, I mean the practice of it, because the science is completely at odds with the practice — makes two devastating separations. First of all we separate the mind from the body, we separate the emotions from the physiology. So we don't see how the physiology of people reflects their lifelong emotional experience. So we separate the mind from the body, which is not something that traditional medicine has done, I mean, Ayuverdic or Chinese medicine or shamanic tribal cultures and medicinal practices throughout the world have always recognized that mind and body are inseparable. They intuitively knew it. Many Western practitioners have known this and even taught it, but in practice we ignore it. And then we separate the individual from the environment. The studies are clear, for example, that when people are emotionally isolated they tend to get sick more quickly and they succumb more rapidly to their disease. Why? Because people's physiology is completely related to their psychological, social environment and when people are isolated and alone their stress levels are much higher because there's nothing there to help them moderate their stress. And physiologically it is straightforward, you know, it takes a five-year-old kid to understand it. However because in practice we separate them... when somebody shows up with an inflamed joint, all we do is we give them an anti-inflammatory or because the immune system is hyperactive and is attacking them we give them a medication to suppress their immune system or we give them a stress hormone like cortisol or one of its analogues, to suppress the inflammation. But we never ask: "What does this manifest about your life?", "What does this say about your relationships?", "How stressful is your job?", "To what extent do you lack control in your life?", "Where are you not authentic?", "How are you trying to work so hard to meet your attachment needs by suppressing yourself?" (because that is what you learn to do as a kid). Then we do all this research that has to do with cell biology, so we keep looking for the cause of cancer in the cell. Now there's a wonderful quote in the New York Times a couple of years ago they did a series on cancer and somebody said: "Looking for the cause of cancer inside the individual cell is like trying to understand a traffic jam by studying the internal combustion engine." We will never understand it, but we spend hundreds of billions of dollars a year looking for the cause of cancer inside the cell, not recognizing that the cell exists in interaction with the environment and that the genes are modulated by the environment, they are turned on and off by the environment. So the impact of not understanding the unity of emotions and physiology on one hand and in the other hand the relationship between the individual and the environment.. in other words.. having a strictly biological model as opposed to what has been called a bio-psycho-social, that recognizes that the biology is important, but it also reflects our psychological and social relationships. And therefore trying to understand the biology in isolation from the psychological and social environment is futile. The result is that we are treating people purely through pharmaceuticals or physical interventions, greatly to the profit of companies that manufacture pharmaceuticals and which fund the research, but it leaves us very much in the dark about a) the causes and b) the treatment, the holistic treatment of most conditions. So that for all our amazing interventions and technological marvels, we are still far short of doing what we could do, were we more mindful of that unity. So the consequences are devastating economically, they are devastating emotionally, they are devastating medically.

The old order types were simple and straightforward and mainly sensible. The new order types that accompanied the explosion of high-frequency trading were nothing like them, either in detail or spirit. When, in the summer of 2012, the Puzzle Masters gathered with Brad and Don and Ronan and Rob and Schwall in a room to think about them, there were maybe one hundred fifty different order types. What purpose did each serve? How might each be used? The New York Stock Exchange had created an order type that ensured that the trader who used it would trade only if the order on the other side of his was smaller than his own order; the purpose seemed to be to prevent a high-frequency trader from buying a small number of shares from an investor who was about to crush the market with a huge sale. Direct Edge created an order type that, for even more complicated reasons, allowed the high-frequency trading firm to withdraw 50 percent of its order the instant someone tried to act on it. All of the exchanges offered something called a Post-Only order. A Post-Only order to buy 100 shares of Procter & Gamble at $80 a share says, “I want to buy a hundred shares of Procter & Gamble at eighty dollars a share, but only if I am on the passive side of the trade, where I can collect a rebate from the exchange.” As if that weren’t squirrely enough, the Post-Only order type now had many even more dubious permutations. The Hide Not Slide order, for instance. With a Hide Not Slide order, a high-frequency trader—for who else could or would use such a thing?—would say, for example, “I want to buy a hundred shares of P&G at a limit of eighty dollars and three cents a share, Post-Only, Hide Not Slide.” One of the joys of the Puzzle Masters was their ability to figure out what on earth that meant. The descriptions of single order types filed with the SEC often went on for twenty pages, and were in themselves puzzles—written in a language barely resembling English and seemingly designed to bewilder anyone who dared to read them. “I considered myself a somewhat expert on market structure,” said Brad. “But I needed a Puzzle Master with me to fully understand what the fuck any of it means.” A Hide Not Slide order—it was just one of maybe fifty such problems the Puzzle Masters solved—worked as follows: The trader said he was willing to buy the shares at a price ($80.03) above the current offering price ($80.02), but only if he was on the passive side of the trade, where he would be paid a rebate. He did this not because he wanted to buy the shares. He did this in case an actual buyer of stock—a real investor, channeling capital to productive enterprise—came along and bought all the shares offered at $80.02. The high-frequency trader’s Hide Not Slide order then established him as first in line to purchase P&G shares if a subsequent investor came into the market to sell those shares. This was the case even if the investor who had bought the shares at $80.02 expressed further demand for them at the higher price. A Hide Not Slide order was a way for a high-frequency trader to cut in line, ahead of the people who’d created the line in the first place, and take the kickbacks paid to whoever happened to be at the front of the line.

… the conjunction of Beethoven’s last symphonic masterpiece with crucial works or events in the lives of so many other outstanding artists made 1824 a particularly fertile year…. The fact that the Ninth Symphony, Byron’s death, Pushkin’s Boris Gudunov and “To the Sea,” Delacroix’s Massacres at Chios, Stendhal’s Racine and Shakespeare, and Heine’s Harz Journey and North Sea Pictures all futhered, in one way or another, Romanticism’s rear-guard action against repression underlines the significance of that speck of time. And perhaps these brief glances at those artists and their states of being at that moment will have helped to remind readers—as they reminded this author—that spiritual and intellectual liberation requires endless internal warfare against everything in ourselves that narrows us down instead of opening us up and that replaces questing with certitude. Nearly two centuries later, the world still overflows with people who believe that truth not only exists but that it is simple and straightforward, and that their truths—be they political, religious, philosophical, moral, or social—constitute The Truth. Federico Fellini’s characterization, a generation ago, of the fascist mentality as “a refusal to deepen one’s individual relationship to life, out of laziness, prejudice, unwillingness to inconvenience oneself, and presumptuousness” describes the obedient adherents of most prefabricated beliefs, everywhere and at all times. The others—the disobedient, the nonadherents, those who think that the world is not easily explained and that human experience does not fit into tidy little compartments—are still fighting the eternally unwinnable War of Liberation. Until our sorry species bombs or gluts itself into oblivion, the skirmishing will continue, and what Beethoven and company keep telling us, from the ever-receding yet ever-present past, is that the struggle must continue (pp. 110-11).

In her book Tangled Routes: Women, Work, and Globalization on the Tomato Trail, Deborah Barndt examines the seemingly simple tomato from its historic and contemporary roots in Mexico all the way to its final consumption in fast-food outlets and grocery stores. What evolves in examining a product this way is a portrait that defies our simplistic notion of commodities. Rather than seeing a simple, straightforward line from the producer to the consumer, we begin to see a process of production that is tied in to politics, power, gender, technology, and environmental quality.The production of something we consider so basic and simple—a supermarket tomato—becomes a lesson in the dynamics of social power, cast over the course of several thousand miles.

There is traditional mosaic work and glazed tiles in geometric designs, but there is also a smattering of Western consumer goods: ‘several fine European pier glasses with very handsome hangings’ in the royal apartments, for instance, and ‘in each room is a fine gilt branch for wax candles’.60 This is not a straightforward act of emulation of Western tastes, however. In Islamic tradition, light possesses a divine quality as the visible manifestation of God’s presence and reason. As he consistently tries to do, Sidi Muhammad has borrowed from the West with

The Cornell Method The Cornell method is probably the best-known and most widely used note taking method out there. It is a brilliantly simple method that is characterized by how it divides the page you use. To use the Cornell method, first take a page of lined paper. There will usually be a margin on the left of the page. From this margin, measure roughly 6cm in and then draw a line down the page from top to bottom. Next, draw a line across the page six lines up from the bottom of the sheet. (The measurements are not set in stone, so feel free to modify them to your own taste.) This will divide the page into three areas: the section across the bottom, the now extended margin on the left of the page, and a section on the right. The right of the page will be where you will make your “normal notes.” The reduced area will have the effect of encouraging you to take fewer notes as there is simply less space to do so. The section along the bottom of the page is where you write a summary of everything on the page. This will be no more than a couple of sentences, and depending on how you prefer to work, this summary can be written perhaps at the end of the class, later that evening, or on another day. Writing this summary will solidify your understanding of your notes and help cut them down further. The section on the left of the page can be used in a few different ways. You may choose to use this area to write down the most important words, like names, dates, and essential ideas. Another way to use the left side of the page is to record your own reactions to the notes you are taking. This is a brilliant way to encourage active listening, as writing down your personal reactions ensures that you engage fully with the lesson. Don’t worry about writing anything smart or insightful in these reactions. Perhaps comment on how something relates back to another topic, how you find something interesting, or maybe you write a few question marks to denote that you find it confusing. Using the Cornell method is a straightforward technique for note taking, and can be adapted in various ways to fit your own preferences. It can be helpful for studying and testing yourself later on, too. One way to do this is to use the left hand area to write questions that correspond to the right side of the page. You can then test yourself by covering the right side of the page and attempting to answer the questions, slowly revealing the notes and “answers” on the right as you go. You can also test yourself by attempting to recite the summary at the bottom of the page.

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