Substantive Quotes

I have a foreboding of an America in my children's or grandchildren's time -- when the United States is a service and information economy; when nearly all the manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; when, clutching our crystals and nervously consulting our horoscopes, our critical faculties in decline, unable to distinguish between what feels good and what's true, we slide, almost without noticing, back into superstition and darkness... The dumbing down of American is most evident in the slow decay of substantive content in the enormously influential media, the 30 second sound bites (now down to 10 seconds or less), lowest common denominator programming, credulous presentations on pseudoscience and superstition, but especially a kind of celebration of ignorance

Those who cannot conceive of Friendship as a substantive love but only as a disguise or elaboration of Eros betray the fact that they have never had a Friend.

Those who cannot conceive Friendship as a substantive love but only as a disguise or elaboration of Eros betray the fact that they have never had a Friend. The rest of us know that though we can have erotic love and friendship for the same person yet in some ways nothing is less like a Friendship than a love-affair. Lovers are always talking to one another about their love; Friends hardly ever about their Friendship. Lovers are normally face to face, absorbed in each other; Friends, side by side, absorbed in some common interest. Above all, Eros (while it lasts) is necessarily between two only. But two, far from being the necessary number for Friendship, is not even the best. And the reason for this is important. ... In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets... Hence true Friendship is the least jealous of loves. Two friends delight to be joined by a third, and three by a fourth, if only the newcomer is qualified to become a real friend. They can then say, as the blessed souls say in Dante, 'Here comes one who will augment our loves.' For in this love 'to divide is not to take away.

Faith in the biblical sense is substantive, based on the knowledge that the One in whom that faith is placed has proven that He is worthy of that trust. In its essence, faith is a confidence in the person of Jesus Christ and in His power, so that even when His power does not serve my end, my confidence in Him remains because of who He is.

Reading enables me to maintain a sense of something substantive– my ethical integrity, my intellectual integrity.

It is difficult—it is very difficult, to befriend where you wish to consume, to find those who, when they ask Do I have you still, when they end a letter with Yours, mean it in any substantive way.

The more we serve our fellowmen in appropriate ways, the more substance there is to our souls. We become more significant individuals as we serve others. We become more substantive as we serve others—indeed, it is easier to “find” ourselves because there is so much more of us to find!

But the story of leukemia--the story of cancer--isn't the story of doctors who struggle and survive, moving from institution to another. It is the story of patients who struggle and survive, moving from on embankment of illness to another. Resilience, inventiveness, and survivorship--qualities often ascribed to great physicians--are reflected qualities, emanating first from those who struggle with illness and only then mirrored by those who treat them. If the history of medicine is told through the stories of doctors, it is because their contributions stand in place of the more substantive heroism of their patients.

I have a foreboding of America in my children’s or grandchildren’s time–when the United States is a service and information economy; when nearly all of the manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; with our critical faculties in decline, unable to distinguish between what feels good and what’s true, we slide almost without noticing, back into superstition and darkness. And when the dumbing down of America is most evident in the slow decay of substantive content in the enormously influential media, the 30-second sound bites now down to 10 seconds or less, lowest-common-denominator programming, credulous presentations on pseudoscience and superstition, but especially a kind of celebration of ignorance.

Being offended is an emotional state, not a substantive argument; we cannot afford to give it the power to stifle debate.

There is no substantive difference between being stabbed to death in the living beating heart with a physical knife and feeling the plunging stabbing pain of betrayal.

It is difficult - it is very difficult, to befriend where you wish to consume, to find those who, when they ask Do I have you still, when they end a letter with Yours, mean it in any substantive way.

Analyzing data from 79 men and women who wore inconspicuous devices that recorded some of their conversations over the course of four days, researchers from Washington University and the University of Arizona found a correlation between feelings of well-being and the amount of time spent talking every day. Moreover, the more substantive your conversations, the happier you're likely to be. In other words, heart-to-hearts trump small talk. (LA Times, "A lof of happy talk", March 11, 2010, A21.)

Investing isn’t a game - It has a substantive impact on the living of life and the development of civilization. It’s not just about stock tickers and opening bells and timing buys and sells to get a quick profit in the gap…. It effects when and where houses are built, the quality of schools, the accessibility of organic food, the price of solar relative to gasoline…. Investments direct the development of civilization.

And so we made our way across that heap of stones, which often moved beneath my feet because my weight was somewhat strange for them.

when an individual or a group of individuals is kept in a situation of inferiority, the fact is that he or they are inferior. But the scope of the verb to be must be understood; bad faith means giving it a substantive value, when in fact it has the sense of the Hegelian dynamic: to be is to have become, to have been made as one manifests oneself. Yes, women in general are today inferior to men; that is, their situation provides them with fewer possibilities: the question is whether this state of affairs must be perpetuated.

The genius of this system, and the reason it spread across the world, was that its provisions were procedural, not substantive.

The tattoo craze had begun with the young and now it was simply part of a culture which got less substantive day-by-day. They wanted to be different, unique, differentiating themselves from each other, and in doing so had all become the same.

Ewww... intelligent design people! They're just buck-toothed, Bible-pushing nincompoops with community-college degrees who're trying to sell a gussied-up creationism to a cretinous public! No need to address their concerns or respond to their arguments. They are Not Science. They are poopy-heads. There. I just saved you the trouble of reading 90 percent of the responses to the ID position... This is how losers act just before they lose: arrogant, self-satisfied, too important to be bothered with substantive refutation, and disdainful of their own faults... The only remaining question is whether Darwinism will exit gracefully, or whether it will go down biting, screaming, censoring, and denouncing to the bitter end. — Tech Central Station contributor Douglas Kern, 2005

No phonetic sign, except at a rudimentary, strictly speaking pre-linguistic level of vocal imitation, has any substantive relation or contiguity to that which it is conventionally and temporally held to designate.

I fully agree with all that you say on the advantages of H. Spencer's excellent expression of 'the survival of the fittest.' This, however, had not occurred to me till reading your letter. It is, however, a great objection to this term that it cannot be used as a substantive governing a verb; and that this is a real objection I infer from H. Spencer continually using the words, natural selection. (Letter to A. R. Wallace July 1866)

In any case, Cide Hamete Benengeli was a very careful historian, and very accurate in all things, as can be clearly seen in the details he relates to us, for although they are trivial and inconsequential, he does not attempt to pass over them in silence; his example could be followed by solemn historians who recount actions so briefly and succinctly that we can barely taste them, and leave behind in the inkwell, through carelessness, malice, or ignorance, the most substantive part of the work.

Most people today also believe they live in free societies (indeed, they often insist that, politically at least, this is what is most important about their societies), but the freedoms which form the moral basis of a nation like the United States are, largely, formal freedoms. American citizens have the right to travel wherever they like - provided, of course, they have the money for transport and accommodation. They are free from ever having to obey the arbitrary orders of superiors - unless, of course, they have to get a job. In this sense, it is almost possible to say the Wendat had play chiefs and real freedoms, while most of today have to make do with real chiefs and play freedoms. Or to put the matter more technically: what the Hadza, Wendat or 'egalitarian' people such as the Nuer seem to have been concerned with were not so much formal as substantive ones. They were less interested in the right to travel than in the possibility of actually doing so (hence, the matter was typically framed as an obligation to provide hospitality to strangers). Mutual aid - what contemporary European observers often referred to as 'communism' - was seen as the necessary condition for individual autonomy.

Those who cannot conceive Friendship as a substantive love but only as a disguise or elaboration of Eros betray the fact that they have never had a Friend.

It struck me that many Christians flash around their 'no trans fat' label, trying to convince everyone they are healthy and good. Yet they have no substantive or healthful elements to their faith. It's like the Laodiceans, who thought they had everything until Christ told them they were poor and wretched.

While we can learn or study techniques for almost anything we might want to accomplish, real understanding is not the mere accumulation of knowledge. Understanding cannot be realized by listening or reading about the realization of others. It must be achieved firsthand via substantive, direct perception in the moment.

But when other people criticise our own more exalted soul-flights by calling them “nothing but” expressions of our organic disposition, we feel outraged and hurt, for we know that, whatever be our organism's peculiarities, our mental states have their substantive value as revelations of the living truth; and we wish that all this medical materialism could be made to hold its tongue.

Felicity and Evylin were both quite beautiful: pale insipid blondes with wide blue eyes and small rosebud mouths. Sadly, like their dear mama, they were not much more substantive than “quite beautiful.

And yet to have claimed that a warm spring morning walking over earth carpeted with apple blossoms was somehow the same, substantively, spiritually, as a cold winter noon spent pruning, or a harvest evening heavy with the smell of juice and hay—this would have betrayed an ignorance not only of country life, but of the thousand seasons—of frogsong, of thunderheads, of first thaws—that hid within the canonical Four.

through lowered educational standards, declining intellectual competence, diminished zest for substantive debate, and social sanctions against skepticism, our liberties can be slowly eroded and our rights subverted.

Emotions are given to us by God, so that we can fully experience our experiences. The only problem with emotions is that we get addicted or attached to them. We take them as final or substantive. Emotions do have the ability to open you to consciousness, but then they tend to become the whole show. Most human thought is just obsessive, compulsive commentary. It’s “repetitive and useless,” as Eckart Tolle says. I would say the same of emotions. Contemplation allows you to see (contemplata means “to see”) this happening in yourself. . . . Contemplation and silence nip the ego and its negatives in the bud by teaching you how to watch and guard your very thoughts and feelings—but from a place of love and not judgment.

Engaging in a debate implies that the opposite side has legitimacy; debating with Richard Spencer implies that his ethnonationalism is a substantive position worth sharing with your audience. It’s a pernicious influence masked in “reasonableness.

The main substantive achievement of neoliberalization, however, has been to redistribute, rather than to generate, wealth and income. …[T]his was achieved under the rubric of ‘accumulation by dispossession’. By this I mean the continuation and proliferation of accumulation practices which Marx had treated of as ‘primitive’ or ‘original’ during the rise of capitalism. These include the commodification and privatization of land and the forceful expulsion of peasant populations (compare the cases, described above, of Mexico and of China, where 70 million peasants are thought to have been displaced in recent times); conversion of various forms of property rights (common, collective, state, etc.) into exclusive private property rights (most spectacularly represented by China); suppression of rights to the commons; commodification of labour power and the suppression of alternative (indigenous) forms of production and consumption; colonial, neocolonial, and imperial processes of appropriation of assets (including natural resources); monetization of exchange and taxation, particularly of land; the slave trade (which continues particularly in the sex industry); and usury, the national debt and, most devastating of all, the use of the credit system as a radical means of accumulation by dispossession.

Tis true what Hemingway says--if we're lucky enough to live our dreams in youth, as Ernest Hemingway did in 1920's Paris and I did with the Beat poets, then youth's dreams become a moveable feast you take wherever you go--youthful love remains the repast plentiful; exquisite, substantive and good. You can live on happy memories. Eat of them forever.

, Stanhope delayed a moment behind Miss Fox to add: "The substantive, of course, governs the adjective; not the other way round." "The substantive?" Pauline asked blankly. "Good. It contains terror, not terror good. I'm keeping you. Good-bye, Periel," and he was gone.

Please don’t forget: I am my body. When my body gets smaller, it is still me. When my body gets bigger, it is still me. There is not a thin woman inside me, awaiting excavation. I am one piece. I am also not a uterus riding around in a meat incubator. There is no substantive difference between the repulsive campaign to separate women’s bodies from their reproductive systems—perpetuating the lie that abortion and birth control are not healthcare—and the repulsive campaign to convince women that they and their body size are separate, alienated entities. Both say, “Your body is not yours.” Both demand, “Beg for your humanity.” Both insist, “Your autonomy is conditional.” This is why fat is a feminist issue. All

The current state of knowledge remains vague when history is not considered, just as history remains vague without substantive knowledge about the current state.

If the history of medicine is told through the stories of doctors, it is because their contributions stand in place of the more substantive heroism of their patients. I

Poetry alone cannot change the material conditions of an unjust society, but I challenge anyone to name a substantive freedom movement that does not have poetry.” @aja_monet

If given a choice between life and death, most people and leaders choose death if life requires substantive changes.

Science is progressive and self-correcting: no significantly erroneous conclusions or false hypotheses can be sustained for long, as newer observations will ultimately knock down incorrect constructs. But over a long period of time, a consistent set of observations sometimes emerges that leads to a new framework of understanding. That framework is then given a much more substantive description, and is called a “theory”—the theory of gravitation, the theory of relativity, or the germ theory, for instance.

movements are made up of moments, strung out over months, years, decades. They become discernible as movements—are made to look smooth, contiguous, coherent—only after they have made a substantive difference

The dumbing down of America is most evident in the slow decay of substantive content in the enormously influential media, the 30-second sound bites (now down to 10 seconds or less), lowest common denominator programming, credulous presentations on pseudoscience and superstition, but especially a kind of celebration of ignorance.

But too many of Trump’s core supporters do hold views that I find—there’s no other word for it—deplorable. And while I’m sure a lot of Trump supporters had fair and legitimate reasons for their choice, it is an uncomfortable and unavoidable fact that everyone who voted for Donald Trump—all 62,984,825 of them—made the decision to elect a man who bragged about sexual assault, attacked a federal judge for being Mexican and grieving Gold Star parents who were Muslim, and has a long and well-documented history of racial discrimination in his businesses. That doesn’t mean every Trump voter approved of those things, but at a minimum they accepted or overlooked them. And they did it without demanding the basics that Americans used to expect from all presidential candidates, from releasing tax returns to offering substantive policy proposals to upholding common standards of decency.

Whoever acquired any real or substantive intelligence from reading newspapers? I'm sure I have no in-depth comprehension of American villany; yet I can't leave the news alone! You'd think I might profit from my experience with ice cream. If I have ice cream in my freezer, I'll eat it--I'll eat all of it, all at once. Therefore, I've learned not to buy ice cream. Newspapers are even worse for me than ice cream; headlines, and the big issues that generate headlines, are pure fat.

...our low regard for nostalgia often seems not to rest on some substantive standard of excellence, in light of which a preference for the past is seen as missing the mark, but rather expresses idolatry of the present. This kind of “forward-thinking” is at bottom an apologetic species of conservatism, as it defers to and celebrates whatever is currently ascendant.

Small talk is incredibly important when building new relationships and is necessary to do when networking, provided it is not small minded... Small talk helps to provide a bridge from saying "hello" to the substantive part of the conversation.

put another way, electrons and all other particles are no more substantive or permanent than the form a geyser of water takes as it gushes out of a fountain. They are sustained by a constant influx from the implicate order, and when a particle appears to be destroyed, it is not lost. It has merely enfolded back into the deeper order from which it sprang. A piece of holographic film and the image it generates are also an example of an implicate and explicate order. The film is an implicate order because the image encoded in its interference patterns is a hidden totality enfolded throughout the whole. The hologram projected from the film is an explicate order because it represents the unfolded and perceptible version of the image.

The most stringent protection of free speech would not protect a man in falsely shouting fire in a theatre and causing a panic. . . . The question in every case is whether the words used are used in such circumstances and are of such a nature as to create a clear and present danger that they will bring about the substantive evils that Congress has a right to prevent.

The Christian God’s power comes through his powerlessness and humility. Our God is much more properly called all-vulnerable than almighty, which we should have understood by the constant metaphor of “Lamb of God” found throughout the New Testament. But unfortunately, for the vast majority, he is still “the man upstairs,” a substantive noun more than an active verb. In my opinion, this failure is at the basis of the vast expansion of atheism, agnosticism, and practical atheism we see in the West today. “If God is almighty, then I do not like the way this almighty God is running the world,” most modern people seem to be saying. They do not know that the Trinitarian revolution never took root! We still have a largely pagan image of God.

Since the debt limit simply accommodates debt that has already been incurred, raising it should, in theory, be perfunctory. But politicians have found it a useful shibboleth for showing their fealty fiscal discipline, even as they vote to ratify the debts their previous actions have a beginning the country to pay. The symbol of railing against debt has proven politically beneficial, even if not substantively meaningful.

Life is a moving target. So your vision needs to be an accurate objective, to give you direction for your actions. As you move toward your goal, the vision becomes even more substantive, more palpable. It becomes something you can’t wait to share with others continually. The excitement is infectious.

Every trail, however erratic and circuitous, is a kind of life-line, a trajectory of growth. 6 This image of life as a trail or path is ubiquitous among peoples whose existential orientations are founded in the practices of hunting and gathering, and in the modes of environmental perception these entail. Persons are identified and characterised not by the substantive attributes they carry into the life process, but by the kinds of paths they leave.

...man's love for woman, his sexual adoration of her, his human definition of her, his delight and pleasure in her, require her negation: physical crippling and psychological lobotomy. That is the very nature of romantic love...he adores her deformity, annihilates her freedom, he will have her as sex object, even if he must destroy the bones in her feet to do it. Brutality, sadism, and oppression emerge as the substantive core of the romantic ethos.

From Hobbes’s theory of the sovereign ruling by authority to Max Weber 250 years later, defining the state in terms of a monopoly of force is a slow loss of civil sensitivity. The term “democracy” is strictly a constitutional belief about how authority is generated, but today it most commonly commends rather than names a government that serves some particular interest, such as that of “the people.” The drift of these and other confusions of our political talk has always been to transform the subtle and balanced features attributed to the state in the past into an enterprise that facilitates our political preferences. It would be hard to deny that political sophistication has given way to a kind of partisan brutishness, some elements of which Oakeshott thought had already been recognized by Tocqueville in 1848: “… the passions of man, from being political, have now become social.” And this means that men care now far more about “the satisfaction of substantive wants” and the power of government needed to supply them than about freedom and constitutionality.

There is no substantive difference between the repulsive campaign to separate women’s bodies from their reproductive systems—perpetuating the lie that abortion and birth control are not healthcare—and the repulsive campaign to convince women that they and their body size are separate, alienated entities. Both say, “Your body is not yours.” Both demand, “Beg for your humanity.” Both insist, “Your autonomy is conditional.” This is why fat is a feminist issue. All

There are no forbidden questions in science, no matters to sensitive or delicate to be probed, no sacred truths. That openness to new ideas, combined with the most rigorous, skeptical scrutiny of all ideas, sifts the wheat from the chaff. It makes no difference how smart, august, or beloved you are. You must prove your case in the face of determined, expert criticism. Diversity and debate are valued. Opinions are encouraged to contend–substantively and in depth.

In the secular world, women are also credited with having a sense of good that is intrinsically female, a sense of good that men do not have. This is a frequent feature of contemporary environmentalist or antimilitarist movements. Women are seen to have an inborn commitment to both clean air and peace, a moral nature that abhors pollution and murder. Being good or moral is viewed as a particular biological capacity of women and as a result women are the natural guardians of morality: a moral vanguard as it were. Organizers use this appeal to women all the time. Motherhood is especially invoked as biological proof that women have a special relationship to life, a special sensitivity to its meaning, a special, intuitive knowledge of what is right. Any political group can appropriate the special moral sensibility of women to its own ends: most groups do, usually in place of offering substantive relief to women with respect to sexism in the group itself. Women all along the male-defined political spectrum give special credence to this view of a female biological nature that is morally good.

In this passage we are taught how hateful a thing is calumny in all free States, as, indeed, in every society, and how we must neglect no means which may serve to check it. And there can be no more effectual means for checking calumny than by affording ample facilities for impeachment, which is as useful in a commonwealth as the other is pernicious. And between them there is this difference, that calumny needs neither witness, nor circumstantial proof to establish it, so that any man may be calumniated by any other; but not impeached; since impeachment demands that there be substantive charges made, and trustworthy evidence to support them.

Could you respect an immature human being? And could you have a real feeling of being respected by someone who threatens you in a violent manner? There is no respect in communication with anger and violence. Rather, such communication invites contempt. That reprimand does not lead to substantive improvement is a self-evident truth.

our critical faculties in decline, unable to distinguish between what feels good and what’s true, we slide, almost without noticing, back into superstition and darkness. The dumbing down of America is most evident in the slow decay of substantive content in the enormously influential media, the 30-second sound bites (now down to 10 seconds or less), the lowest common denominator programming, credulous presentations on pseudoscience and superstition, but especially a kind of celebration of ignorance.

But such variance was rare. If life, as the man said, was a song, theirs was more refrain than verse. And yet to have claimed that a warm spring morning walking over earth carpeted with apple blossoms was somehow the same, substantively, spiritually, as a cold winter noon spent pruning, or a harvest evening heavy with the smell of juice and hay—this would have betrayed an ignorance not only of country life, but of the thousand seasons—of frogsong, of thunderheads, of first thaws—that hid within the canonical Four.

It's difficult, ti befriend there you wish to consume, to find those who, when they ask Do I have you still, when they end a letter with Yours, mean it in any substantive way.

To build and maintain deep, substantive relationships, people must know themselves, be honest about themselves, and share their true selves with others.

Too often we accept the superficial over the substantive and settle for quick, easy solutions rather than doing the hard work to find a superior answer.

A more substantive potential use of words to enhance our lives is the lost art of conversation.

I’d hate to interrupt this witch hunt with a substantive conversation.” I glance over to the corner of the room, where Carolyn Brock winces, a rare break in her implacable expression.

Presidential campaigns are on the verge of turning into media contests between master operators of the Internet. What once had been substantive debates about the content of governance will reduce candidates to being spokesmen for a marketing effort pursued by methods whose intrusiveness would have been considered only a generation ago the stuff of science fiction. The

Justice is relative to social meanings. A given society is just if its substantive life is lived in a certain way, in a way that is faithful to the shared understandings of the members.

The authenticity of a thing is the essence of all that is transmissible from its beginning, ranging from its substantive duration to its testimony to the history which it has experienced.

necessary, and only apparently paradoxical, result of this is that formal equality before the law is in conflict, and in fact incompatible, with any activity of the government deliberately aiming at material or substantive equality of different people, and that any policy aiming directly at a substantive ideal of distributive justice must lead to the destruction of the Rule of Law.

God hates sin not just because it violates his law but, more substantively, because it violates shalom, because it breaks the peace, because it interferes with the way things are supposed to be.

Finance epitomizes indefinite thinking because it’s the only way to make money when you have no idea how to create wealth. If they don’t go to law school, bright college graduates head to Wall Street precisely because they have no real plan for their careers. And once they arrive at Goldman, they find that even inside finance, everything is indefinite. It’s still optimistic—you wouldn’t play in the markets if you expected to lose—but the fundamental tenet is that the market is random; you can’t know anything specific or substantive; diversification becomes supremely important.

Music and literature, the two temporal arts, contrive their pattern of sounds in time; or, in other words, of sounds and pauses.  Communication may be made in broken words, the business of life be carried on with substantives alone; but that is not what we call literature; and the true business of the literary artist is to plait or weave his meaning, involving it around itself; so that each sentence, by successive phrases, shall first come into a kind of knot, and then, after a moment of suspended meaning, solve and clear itself. -ON SOME TECHNICAL ELEMENTS OF STYLE IN LITERATURE

A definite view, by contrast, favors firm convictions. Instead of pursuing many-sided mediocrity and calling it “well-roundedness,” a definite person determines the one best thing to do and then does it. Instead of working tirelessly to make herself indistinguishable, she strives to be great at something substantive—to be a monopoly of one. This is not what young people do today, because everyone around them has long since lost faith in a definite world. No one gets into Stanford by excelling at just one thing, unless that thing happens to involve throwing or catching a leather ball.

I know that trolls are fundamentally sad people; I know that I've already defeated them in every substantive arena - by being smart, by being happy, by being successful, by being listened to, by being loved.

Presidential campaigns are on the verge of turning into media contests between master operators of the Internet. What once had been substantive debates about the content of governance will reduce candidates to being spokesmen for a marketing effort pursued by methods whose intrusiveness would have been considered only a generation ago the stuff of science fiction. The candidates’ main role may become fund-raising rather than the elaboration of issues. Is the marketing effort designed to convey the candidate’s convictions, or are the convictions expressed by the candidate the reflections of a “big data” research effort into individuals’ likely preferences and prejudices? Can democracy avoid an evolution toward a demagogic outcome based on emotional mass appeal rather than the reasoned process the Founding Fathers imagined?

There was something fundamentally embarrassing about being a young woman...[the] embarrassment of wanting to be more assured, more substantive, more whole, of moving to tap resources that simply weren't there.

Prosperity cannot be experienced by living detached from Nature. Everything else is only a gradation of materialistic, earthly ambitions. We came from the stars and there lies the path to our substantive evolution.

We are all writing the story of our life. We want to know what it’s “about,” what are its themes and which theme is on the rise. We demand of it something deeper, or richer, or more substantive. We want to know where we’re headed __not to spoil our own ending by ruining the surprise, but we want to ensure that when the ending comes, it won’t be shallow. We will not have done something. We will not have squandered our time here.

In other words, people who had substantive discussions with their doctor about their end-of-life preferences were far more likely to die at peace and in control of their situation and to spare their family anguish. A

It is also why there is so little tolerance for substantive dis- sent, or fundamental critique, in America. Since our identity is in fact quite brittle, we have to be constantly telling ourselves how fabulous we are.

The thought of your disembodied network repulses me, but I look at you, Red, and see much of myself: a desire to be apart, sometimes, to understand who I am without the rest. And what I return to, the me-ness that I know as pure, inescapable self . . . is hunger. Desire. Longing, this longing to possess, to become, to break like a wave on a rock and reform, and break again, and wash away. This is a necessary part of any ecosystem, but it unsettles others, this inability to be satisfied. It is difficult—it is very difficult, to befriend where you wish to consume, to find those who, when they ask Do I have you still, when they end a letter with Yours, mean it in any substantive way. So I go. I travel farther and faster and harder than most, and I read, and I write, and I love cities. To be alone in a crowd, apart and belonging, to have distance between what I see and what I am.

The sensation wasn't repellent, though she had believed somewhere it would be. Someone had left her with that impression, but, whoever they were, they were wrong. It was ... mesmerizing. She could sense the length of him against her buttocks as well as a kind of heaviness, a substantive presence. He was changing right there under her, growing longer and thicker, information she acquired through the unlikely source of her bum, while he kissed her mouth.

Thomas, and the rest of the conservatives, absolutely believe substantive due process exists; they just think the Fourteenth Amendment is hiding rights for businesses they think are people, instead of minorities they wish were not.

Trends working at least marginally towards the implantation of a very narrow range of attitudes, memories, and opinions include control of major television networks and newspapers by a small number of similarly motivated powerful corporation and individuals, the disappearance of competitive daily newspapers in many cities, the replacement of substantive debate by sleaze in political campaigns, and episodic erosion of the principal of the separation of powers.

Although it often struggles to be heard in respectable circles, there is an alternative to the Christian-Romantic tenet that sex and love should always be inseparable. The libertine position denies any inherent or logical link between loving someone and needing to be unfailingly sexually loyal to them. It proposes that it can be entirely natural and even healthy for partners in a couple occasionally to have sex with strangers for whom they have little feeling but to whom they nonetheless feel strongly attracted. Sex doesn’t always have to be bound up with love. It can sometimes – this philosophy holds – be a purely physical, aerobic activity engaged in without substantive emotional meaning. It is, so its adherents conclude, just as absurd to suppose that one should only ever have sex with the person one loves as it would be to require that only those in committed couples ever be permitted to play table tennis or go jogging together.

a desire to be apart, sometimes, to understand who I am without the rest. And what I return to, the me-ness that I know as pure, inescapable self . . . is hunger. Desire. Longing, this longing to possess, to become, to break like a wave on a rock and reform, and break again, and wash away. This is a necessary part of any ecosystem, but it unsettles others, this inability to be satisfied. It is difficult—it is very difficult, to befriend where you wish to consume, to find those who, when they ask Do I have you still, when they end a letter with Yours, mean it in any substantive way. So I go. I travel farther and faster and harder than most, and I read, and I write, and I love cities. To be alone in a crowd

But the character of every act depends upon the circumstances in which it is done. The most stringent protection of free speech would not protect a man in falsely shouting fire in a theatre, and causing a panic. . . . The question in every case is whether the words are used in such circumstances and are of such a nature as to create a clear and present danger that they will bring about the substantive evils that Congress has a right to prevent.” With relatively little elaboration,

This social character inherent in the very nature of scientific activity is not without its substantive consequences. Words which formerly were simple terms become slogans; sentences which once were simple statements become calls to battle. This completely alters their socio-cogitative value. They no longer influence the mind through their logical meaning – indeed, they often act against it – but rather they acquire a magical power and exert a mental influence simply by being used.

Joffre himself had done nothing to change his strategy, which was attack, attack, attack, regardless of the losses or, incredibly, without any substantive sign of success. Instead, Joffre had watched impassively as the French casualties mounted.

My Standard of Performance—the values and beliefs within it—guided everything I did in my work at San Francisco and are defined as follows: Exhibit a ferocious and intelligently applied work ethic directed at continual improvement; demonstrate respect for each person in the organization and the work he or she does; be deeply committed to learning and teaching, which means increasing my own expertise; be fair; demonstrate character; honor the direct connection between details and improvement, and relentlessly seek the latter; show self-control, especially where it counts most—under pressure; demonstrate and prize loyalty; use positive language and have a positive attitude; take pride in my effort as an entity separate from the result of that effort; be willing to go the extra distance for the organization; deal appropriately with victory and defeat, adulation and humiliation (don’t get crazy with victory nor dysfunctional with loss); promote internal communication that is both open and substantive (especially under stress); seek poise in myself and those I lead; put the team’s welfare and priorities ahead of my own; maintain an ongoing level of concentration and focus that is abnormally high; and make sacrifice and commitment the organization’s trademark.

The more substantive criticism Augustine makes is that Stoic ethics depend on human pride. The Stoics, including Seneca, claimed that the wise man can be entirely free from vice and can live in a state of total tranquility, undisturbed by false emotions. This claim, according to Augustine, is fundamentally false: since the Fall, no human being could ever achieve such a state in this world, and if anybody—like the Stoics—believes that he can live without sin, “he does not avoid sin, but rather forfeits pardon” (14).

The second negotiation concerns how you will negotiate the substantive question: by soft positional bargaining, by hard positional bargaining, or by some other method. This second negotiation is a game about a game—a “meta-game.” Each move you make within a negotiation is not only a move that deals with rent, salary, or other substantive questions; it also helps structure the rules of the game you are playing. Your move may serve to keep the negotiations within an ongoing mode, or it may constitute a game-changing move.

EMOTIONAL LANGUAGE: Manipulative rhetoric lacks substantive, logical arguments and replaces them with demands that you feel a certain way. If you’re really loving, caring, understanding, empathetic, etc., you will buy into a particular position. Often, your rational points will be rebuffed with accusations of callousness instead of thoughtful responses. When they call you hateful, bigoted, racist, or any other epithet, it usually means they don’t know why they believe what they believe, so their insecurity manifests itself in anger.

Under Aristotle the “Reader,” whose knowledge of Trojan aretê seems conspicuously absent, forms and substances dominate all. The Good is a relatively minor branch of knowledge called ethics; reason, logic, knowledge are his primary concerns. Aretê is dead and science, logic and the University as we know it today have been given their founding charter: to find and invent an endless proliferation of forms about the substantive elements of the world and call these forms knowledge, and transmit these forms to future generations. As “the system.

And I get angry. Because we've tried so hard. Ninety-six percent of Black women tried so hard in voting against him. And not only did this country not elect Clinton, it elected a person who publicly supported sexual assault, a man one accused of rape by his daughter Ivanka's mother. I am angry with the Democratic Party for not knowing that there could have been and should have been a better candidate and angry that a better campaign -- a campaign that honored the journey, that included community in real and transformative ways -- was not launched. I am angry I didn't realize -- or accept on a cellular level -- how wedded to racism and misogyny average Americans are. I am angry at my own naiveté. Our own naiveté. There was a real and substantive difference between these two candidates and we didn't take that seriously enough.

Instead of pursuing many-sided mediocrity and calling it “well-roundedness,” a definite person determines the one best thing to do and then does it. Instead of working tirelessly to make herself indistinguishable, she strives to be great at something substantive—to be a monopoly of one.

The faith that the Bible speaks of is not antithetical to reason. It is not just a will to believe, everything to the contrary notwithstanding. It is not a predisposition to force every piece of information to fit into the mold of one’s desires. Faith in the biblical sense is substantive, based on the knowledge that the One in whom that faith is placed has proven that He is worthy of that trust. In its essence, faith is a confidence in the person of Jesus Christ and in His power, so that even when His power does not serve my end, my confidence in Him remains because of who He is.

Two-thirds of the terminal cancer patients in the Coping with Cancer study reported having had no discussion with their doctors about their goals for end-of-life care, despite being, on average, just four months from death. But the third who did have discussions were far less likely to undergo cardiopulmonary resuscitation or be put on a ventilator or end up in an intensive care unit. Most of them enrolled in hospice. They suffered less, were physically more capable, and were better able, for a longer period, to interact with others. In addition, six months after these patients died, their family members were markedly less likely to experience persistent major depression. In other words, people who had substantive discussions with their doctor about their end-of-life preferences were far more likely to die at peace and in control of their situation and to spare their family anguish.

Es gibt geeignete und weniger geeignete Wörter. Geeignete Wörter sind bildhaft und konkret, weniger geeignete sind abstrakt und aufgeblasen. Vereinfachen wir sie! Und verwenden wir die Wortarten richtig: Substantive benennen Personen und Dinge. Verben benennen Tätigkeiten. Adjektive benennen Eigenschaften.

It is really remarkable that while all the other attributes ascribed to God are adjectives, “Love” alone is a substantive, and it would scarcely occur to one to make the mistake of saying: 'God is lovely.' Thus, language itself has given expression to the substantial element that is found in this attribute.

Sometimes the lack of substantive freedoms relates directly to economic poverty, which robs people of the freedom to satisfy hunger, or to achieve sufficient nutrition, or to obtain remedies for treatable illnesses, or the opportunity to be adequately clothed or sheltered, or to enjoy clean water or sanitary facilities.

James O. Incandenza - A Filmography The following listing is as complete as we can make it. Because the twelve years of Incadenza'a directorial activity also coincided with large shifts in film venue - from public art cinemas, to VCR-capable magnetic recordings, to InterLace TelEntertainment laser dissemination and reviewable storage disk laser cartridges - and because Incadenza's output itself comprises industrial, documentary, conceptual, advertorial, technical, parodic, dramatic non-commercial, nondramatic ('anti-confluential') noncommercial, nondramatic commercial, and dramatic commercial works, this filmmaker's career presents substantive archival challenges. These challenges are also compounded by the fact that, first, for conceptual reasons, Incadenza eschewed both L. of C. registration and formal dating until the advent of Subsidized Time, secondly, that his output increased steadily until during the last years of his life Incadenza often had several works in production at the same time, thirdly, that his production company was privately owned and underwent at least four different changes of corporate name, and lastly that certain of his high-conceptual projects' agendas required that they be titled and subjected to critique but never filmed, making their status as film subject to controversy.

Trends working at least marginally towards the implantation of a very narrow range of attitudes, memories and opinions include control of major television networks and newspapers by a small number of similarly motivated powerful corporations and individuals, the disappearance of competitive daily newspapers in many cities, the replacement of substantive debate by sleaze in political campaigns, and episodic erosion of the principle of the separation of powers. It is estimated (by the American media expert Ben Bagditrian) that fewer than two dozen corporations control more than half of the global business in daily newspapers, magazines, television, books and movies!

Pe linia unei sinonimii dictate mai degraba de palpitul vietii de zi cu zi decât de acribia semantica, nesimtitul e totuna cu badaranul, mojicul, topârlanul (însotit de ruda dumisale apropiata, toapa), neamul prost, mârlanul sau ghiolbanul. Sunt termeni cu o sonoritate sugestiva, vocabule din care gâlgâie sensuri nete, substantive al caror numitor comun este voluptatea gestului sau a cuvântului nepotrivit. Rostul acestor termeni? Sa ne atraga atentia ca nesimtitul e o alcatuire stridenta, cu o uluitoare capacitate de a fi vociferant mereu si de a nu se replia niciodata. El e întotdeauna în apele lui, fara sa cunoasca stinghereala. Nesimtitul nu roseste, fiindca e nepregatit genetic pentru o asemenea abatere pigmentara. Mediul lui optim e spatiul public, unde îsi da imperturbabil adevarata masura. Acomodant, niciodata în pana când vine vorba de adecvarea la context, suplu ca o liana si sâcâitor ca sciatica, nesimtitul stie sa valorifice toate fisurile prin care se poate furisa în tesutul social. El are stiinta fructificarii insinuante. Nu te cotropeste frontal si decisiv, ci te învaluie alunecos, pâna când îti devine vecin sau îti sufla în ceafa. Nesimtitul se comporta ca un virus cu tabieturi, obsesii si manii. Îi lipsesc, în schimb, simtul masurii si urbanitatea elementara. Daca le-ar fi avut, cartea de fata n-ar fi fost scrisa.

Who, among Christians today, is a disciple of Jesus, in any substantive sense of the word “disciple”? A disciple is a learner, a student, an apprentice—a practitioner, even if only a beginner. The New Testament literature, which must be allowed to define our terms if we are ever to get our bearings in the Way with Christ, makes this clear.

First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizens' Councilor or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection. I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

So, the first things we must do is decide which it is: A substantive and hidden thing that produces cultural symptoms or it is the meme “hypothesis” and testable. If it is not falsifiable it cannot meet the criteria of scientific fact, according to the very structure of the scientific methodology itself. This would put it in the latter category of faith-based belief systems

Any substantive conversation about treatment in this country must reckon with the toll levied when a culture encourages one approach to the exclusion of all others, especially when that culture limits the treatment options for suffering people, ignores advances in understanding addiction, and excludes and even shames the great majority of people who fail in the sanctioned approach.

the law itself may be inconsistent with substantive justice—it may be inconsistent with what you or I believe is right. The idea that we have a legal system rather than a system that simply says, “Do what is right in each circumstance,” represents a recognition that we must compromise about what we think may be right in order to live in a society with others who have varying visions of what is right.

Some people conclude that anyone who utters a good word about leftist one-party revolutions must harbor antidemocratic or “Stalinist” sentiments. But to applaud social revolutions is not to oppose political freedom. To the extent that revolutionary governments construct substantive alternatives for their people, they increase human options and freedom. There is no such thing as freedom in the abstract.

a site is a creation, not a discovery, and it eludes the visible, cumbersome materiality of objects that embody space. it denatures the landscape of visual perception and implicated another pun: site as citation, the quotation of a constantly deferred real (substantive) place. cyberspace images are themselves citations, visual quotations of particulars, representatives of codes that cannot be visualized.

What is it that in the Albino man so peculiarly repels and often shocks the eye, as that sometimes he is loathed by his own kith and kin! It is that whiteness which invests him, a thing expressed by the name he bears. The Albino is as well made as other men—has no substantive deformity—and yet this mere aspect of all-pervading whiteness makes him more strangely hideous than the ugliest abortion. Why should this be so?

Perhaps it is true that a representation of only the female side of things - which tends to be one long protest and complaint rather than the portrayal of a full and substantive existence - is limited. But an equally relevant question, one much less frequently asked, is: Is it more limited than the prevailing male view of things, which when not taken as absolute truth - is at least seen as "serious," relevant and important?

Without sense of contradiction, for example, once can today consider a dissolution of the Reichstag 'strictly legal,' even though it is, in fact, a coup d'etat, and, vice versa, a parliamentary dissolution might substantively conform to the spirit of the constitution, and yet not be legal. Such antitheses document the breakdown of a system of legality, which ends in a formalism and functionalism without substance or reference points.

The srutis and the sages say that the objects are only mental creations. They have no substantive being. Investigate the matter and ascertain the truth of this statement. The result will be the conclusion that the objective world is in the subjective consciousness. The Self is thus the only Reality that permeates and also envelops the world. Since there is no duality, no thoughts will arise to disturb your peace. This is Realization of the Self. (p. 382)

The more New Yorkers wanted spectacle, the more willing the media were to provide it—even at the expense of more important and substantive stories. Why bore them with hard-to-follow articles about his convoluted bank transactions? The distractions and sleights of hand benefited Donald enormously while giving him exactly what he wanted: the ongoing adulation of media that focused on his salacious divorce and alleged sexual prowess. If the media could deny reality, so could he.

When texting begins to take the place of substantive in-person conversations for any of us, we are training the language and speech centers of our brain for a new, unnatural, and superficial model of connection. When that training starts early, as it does now for young texters, they get so used to it at such a young age that, unlike the newborn baby who innately knows something is missing and complains about it, our older tech-trained children don’t even know what they have lost.

We have been seduced by sound bites. It is difficult to imagine how we are going to have an intelligent conversation around complex theopolitical issues as long as the average news consumer in America is willing to be sound-bite driven. We face a sorry state of affairs in our culture when few people seem willing to take the time for nuanced discussion on the complicated challenges we face. Politicians of all parties have been willing to foster this sound-bite mentality because it has worked for them. Most Americans work hard and are faced with too little time and too many distractions to study the issues well enough to make an informed judgment on them. As long as news consumers are willing to be manipulated by sound bites and are unwilling to commit the time to understand the complexities, we will continue to see artificial and simplistic distinctions drive too much of our conversation, resulting in divisions and disagreements that rarely get at the substantive issues.

...the woman who is a "true woman"—frivolous, infantile, irresponsible, the woman subjugated to man. In both cases, the ruling caste bases its argument on the state of affairs it created itself. The familiar line from George Bernard Shaw sums it up: The white American relegates the black to the rank of shoe-shine boy, and then concludes that blacks are only good for shining shoes. The same vicious circle can be found in all analogous circumstances: when an individual or a group of individuals is kept in a situation of inferiority, the fact is that he or they *are* inferior. But the scope of the verb *to be* must be understood; bad faith means giving it a substantive value, when in fact it has the sense of the Hegelian dynamic: *to be* is to have become, to have been made as one manifests oneself. Yes, women in general *are* today inferior to men; that is their situation provides them with fewer possibilities: the question is whether this state of affairs must be perpetuated.

Soon after the raid was over, the White House released the now-famous photo of all of us watching the video in that small conference room. Within hours, I received from a friend a Photoshopped version with each of the principals shown dressed in superhero costumes: Obama was Superman; Biden, Spiderman; Hillary, Wonder Woman; and I, for some reason, was the Green Lantern. The spoof had an important substantive effect on me. We soon faced a great hue and cry demanding that we release photos of the dead Bin Laden, photos we had all seen. I quickly realized that while the Photoshop of us was amusing, others could Photoshop the pictures of Bin Laden in disrespectful ways certain to outrage Muslims everywhere and place Americans throughout the Middle East and our troops in Afghanistan at greater risk. Everyone agreed, and the president decided the photos would not be released. All the photos that had been circulating among the principals were gathered up and placed in CIA’s custody. As of this writing, none has ever leaked.

The main reason Britons sought exile in France was to escape scandal (and be able to carry on in their scandalous ways): it was the place to go for the upper-class bankrupt, bigamist, cardsharp and homosexual. They sent us their ousted leaders and dangerous revolutionaries; we sent them our posh riff-raff. Another reason for continental exile was expressed by the painter Walter Sickert in a letter from Dieppe in 1900: 'It is bloody healthy here & fucking cheap ("Fucking" used here as an adverb, not a substantive gerund).

How much did you make last year?” he asked me. “Why?” I responded. He quickly told me that he would pay my yearly salary to settle our personal case. Without even considering the idea, I said, "That's not fair." Rather than disagree, he retorted, “Well, what does fairness mean to you?” I thought about it for a few seconds and said, “You know it when you see it. I can't give you a universal definition, but at the very least, it means that you take into consideration all factors and not just one.” He surprised me again by inquiring, “tell me all of the factors I should be considering.” From that moment forward, he would incorporate the concept of fairness into every substantive discussion that we would ever have. Not because he believed in it, but because he knew I did. Once he grasped the notion that my entire way of dealing with an adversary was in terms of fairness, he began to speak my language. Whether he was conveying an offer, a counteroffer, or just a general principle of life, he would couch his position in terms of what was fair or unfair.

I myself once heard a great fool (a great scholar I would have said) undertaking in a laborious discourse to explain the mystery of the Holy Trinity; in the unfolding whereof, that he might shew his wit and reading, and together satisfy itching ears, he proceeded in a new method, as by insisting on the letters, syllables, and proposition, on the concord of noun and verb, and that of noun substantive, and noun adjective; the auditors all wondered, and some mumbled to themselves that hemistich of Horace, Why all this needless trash?

If you’re growing a garden, you need to pull out the weeds, but flowers will die if all you do is pick weeds. They need sunshine and water. People are the same. They need criticism, but they also require positive and substantive language and information and true support to really blossom. If you’re perceived as a negative person—always picking, pulling, criticizing—you will simply get tuned out by those around you. Your influence, ability to teach, and opportunity to make progress will be diminished and eventually lost. When that happens, you become useless, a hindrance to progress. When your feedback is interpreted as a personal attack rather than a critique with positive intentions, you are going backward. Constructive criticism is a powerful instrument essential for improving performance. Positive support can be equally productive. Used together by a skilled leader they become the key to maximum results. Most of us seem to be more inclined to offer the negative. I don’t know why, but it’s easier to criticize than to compliment. Find the right mixture for optimum results.

She too looked like a regular lady, living in the world- didn't seem particularly with it or excitable or stellar. But that chicken, bathed in thyme and butter- I hadn't ever tasted a chicken that had such a savory warmth to it, a taste I could only suitably identify as the taste of chicken. Somehow, in her hands, food felt recognized. Spinach became spinach- with a good farm's care, salt, the heat and her attention, it seemed to relax into its leafy, broad self. Garlic seized upon its lively nature. Tomatoes tasted as substantive as beef.

Science is more than a body of knowledge; it is a way of thinking. I have a foreboding of an America in my children’s or grandchildren’s time—when the United States is a service and information economy; when nearly all the key manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; when, clutching our crystals and nervously consulting our horoscopes, our critical faculties in decline, unable to distinguish between what feels good and what’s true, we slide, almost without noticing, back into superstition and darkness. The dumbing down of America is most evident in the slow decay of substantive content in the enormously influential media, the 30-second sound bites (now down to 10 seconds or less), lowest common denominator programming, credulous presentations on pseudoscience and superstition, but especially a kind of celebration of ignorance.

While the South lost the Civil War technically, White Southerners did not in fact lose the war substantively. After all, Jim Crow, convict labor, and lynching happened with near total impunity, and African Americans experienced decades of pernicious neglect from the federal courts and government. Exploitation ran amok. Inequality persists. And the nation turning a refusing eye, allowing the Southerners to work out their own business over the lives of Black people on the land of the Indigenous all across the region, gave the South their victory lap.

Squeers. 'We go upon the practical mode of teaching, Nickleby; the regular education system. C-l-e-a- n, clean, verb active, to make bright, to scour. W-i-n, win, d-e-r, der, winder, a casement. When the boy knows this out of book, he goes and does it. It's just the same principle as the use of the globes. Where's the second boy?' 'Please, sir, he's weeding the garden,' replied a small voice. 'To be sure,' said Squeers, by no means disconcerted. 'So he is. B-o-t, bot, t-i-n, tin, bottin, n-e-y, ney, bottinney, noun substantive, a knowledge of plants.

Because just imagine--just imaging the alternative, the world in which a man encounters some scrap of information, about the murder rate in his neighborhood, or about the presence of troops on the northern border, or what time the bus is supposed to come--any of the small and large pieces of information a person encounters in the course of a day or a lifetime, personal or political, substantive or trivial--and then the next hour or the next day he hears something different, and it is impossible, literally impossible, to know which version is the real one.

In today's church, the word "music" is often freely substituted for the idea of "worship"; however, music is not necessarily synonymous, or automatically interchangeable with, the idea of worship. People will often say, "It's time to worship" and what they mean is that it is time to begin singing. But, music is merely one form or means by which individuals can act on and express their worship to God. The substantive content of worship does not change, but there are many different ways in which worship of God is manifested through the actions of individuals.

And lastly were the single women. They would run the gamut from somewhat pretty to somewhat plain, dreadful, incurable diseases that had relegated them to lives of obscurity and boredom. They were hardly unattractive, each having something special to offer, but their figures and faces were more real than the latest Hollywood celebrity gracing the magazine cover at their local supermarket checkout. Outcasts in a non-substantive culture which worshipped only facade, they were hoping for the romance found in the pages of the Harlequins and Harold Robbins novels they read in their bedrooms, a pint of ice cream at their side. Their bedroom was their sanctuary, a place where they could dream of being taken and loved, worshipped and lusted after. If they were lucky, they would take home from Cozumel a sweet memory they would make last a lifetime. Evidence that they had lived. If they were unlucky, they would cross paths with a swarthy local Lothario or worse, a butch cruising for the vulnerable. The unsafe mix of inexperience and loneliness would lead them to acts so shameful and degrading they would never be able to enjoy the innocence of another Harlequin.

...computer technology functions more as a new mode of transportation than as a new means of substantive communication. It moves information—lots of it, fast, and mostly in a calculating mode. The computer, in fact, makes possible the fulfillment of Descartes’ dream of the mathematization of the world. Computers make it easy to convert facts into statistics and to translate problems into equations. And whereas this can be useful (as when the process reveals a pattern that would otherwise go unnoticed), it is diversionary and dangerous when applied indiscriminately to human affairs.

Does doing something old with new technology mean that I’m teaching with technology and that I’m doing so in a way as to really improve the reading and writing skills of the students in my classroom?” (2007, 214). Her answer, as well as mine, would be no. When we simply bring a traditional mind-set to literacy practices, and not a mind-set that understands new literacies (an idea developed by Colin Lankshear and Michele Knobel, which I elaborate on later) into the process of digital writing, we cannot make the substantive changes to our teaching that need to happen in order to embrace the...

Vigorous criticism of new ideas is a commonplace in science. While the style of the critique may vary with the character of the critic, overly polite criticism benefits neither the proponents of new ideas nor the scientific enterprise. Any substantive objection is permissible and encouraged; the only exception being that ad hominem attacks on the personality or motives of the author are excluded. It does not matter what reason the proponent has for advancing his ideas or what prompts his opponents to criticize them: all that matters is whether the ideas are right or wrong, promising or retrogressive.

eRemember though, that happiness can never be achieved through the expectations levied on another; such a notion is not doomed to fail—but is just doomed! Happiness can never be achieved through the distress or destruction that one imposes on the other person. When a child, now grown-up, does not resolve their deep-seeded anger with a parent or parents, the “other person” plays Hell trying to make-up for it. Married, divorced or dead, the 'other person' can never replace what was lost so much earlier in the life and soul of the oppressed. Forgiveness must be the course for any future, substantive relationships.

The phrase “Why die for Danzig?” was considered a hallmark of sophistication among the intelligentsia at the time, but was instead a sign of their dangerous talent for verbal virtuosity, which can pose questions in ways that make the desired answer almost inevitable, whatever the substantive merits or demerits of the issue. Contrary to one-day-at-a-time rationalism, the real question was not whether it was worth dying over the Rhineland, over Czechoslovakia, over Austrian annexation, or over the city of Danzig. The question was whether one recognized in the unfolding pattern of Hitler's actions a lethal threat.

1. Understanding key ideas. I recently read an article in the Economist on declining marriage rates among women in Asia. I had no immediate use for the detailed statistics in that article, but I thought I might use them in the future to describe how demographic trends affect public retirement plans. So I skimmed it to learn the general trends. 2. Finding specific facts. At the opposite pole is reading closely for facts. When I’m preparing for a board meeting, I carefully look over the memos and reports related to the company’s quarterly performance. I want to be able to remember certain key statistics and substantive points to discuss with the board.

The distinction between political esotericism and substantive esotericism creates two different meanings for biblical language. Sociopolitical esotericism perceives the biblical parable as an allegory, whose hidden content lends itself to direct conceptual expression. In contrast, the essential concept of esotericism sees the biblical parable as a symbol, whose hidden content cannot be formulated directly in conceptual language. According to this understanding, the esoteric mode of writing and speaking in indirect and allusive way is not the product of a strategy that philosophy adopts vis-à-vis society; it is, rather, the essential nature of the philosophical realm.

Science is more than a body of knowledge; it is a way of thinking. I have a foreboding of an America in my children’s or grandchildren’s time—when the United States is a service and information economy; when nearly all the key manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; when, clutching our crystals and nervously consulting our horoscopes, our critical faculties in decline, unable to distinguish between what feels good and what’s true, we slide, almost without noticing, back into superstition and darkness. The dumbing down of America is most evident in the slow decay of substantive content in the enormously influential media, the 30-second sound bites (now down to 10 seconds or less), lowest common denominator programming, credulous presentations on pseudoscience and superstition, but especially a kind of celebration of ignorance. As I write, the number-one videocassette rental in America is the movie Dumb and Dumber. “Beavis and Butthead” remain popular (and influential) with young TV viewers. The plain lesson is that study and learning—not just of science, but of anything—are avoidable, even undesirable.

So the claim that, just as children are not developmentally ready for certain concepts in mathematics or logic, so 'primitive' peoples are not intellectually able to grasp science and technology, is nonsense. This vestige of colonialism and racism is belied by the everyday activities of people living with no fixed abode and almost no possessions, the few remaining hunter-gatherers - the custodians of our deep past. Of Cromer's criteria for 'objective thinking', we can certainly find in hunter-gatherer peoples vigorous and substantive debate, direct participatory democracy, wide-ranging travel, no priests, and the persistence of these factors not for 1,000 but for 300,000 years or more. By his criteria hunter-gatherers ought to have science. I think they do. Or did.

Recall that the collapse of complexity that accompanies 5 percent [i.e. intractable] conflicts happens along many dimensions: - A very complication situation becomes very simple. - A focus on concrete details in the conflict shifts to matters of general abstract principle. - Concerns over obtaining accurate information regarding substantive issues transform into concerns over defending one's identity, ideology, and values. - The out-group, which was seen as made up of many different types of individuals, now are all alike. - The in-group, which was seen as made up of many different types of individuals, now are all similar. - Whereas I once held many contradictions within myself in terms of what I valued, thought, and did; now I am always consistent in this conflict. - Whereas I used to feel different things about this conflict - good, bad, and ambivalent; now I feel only an overwhelming sense of enmity and hate. - I've shifted from long-term thinking and planning toward short-term reactions and concerns. - Where I once had many action options available to me, I now have one: attack. This is the bad news about the 5 percent, but it's also the good news. The collapse of complexity occurs on so many levels, all leading to a similar state of 'us versus them' thinking, that reintroducing a sense of complexity and agency can also be achieved in a wide variety of ways. There are therefore many places to find points of leverage to rupture the certainty and oversimplification that rules in these situations. The question is how to find them.

The safe answer is also close to my own operational answer throughout the rest of the book, as I use eminence to characterize people and importance to characterize events; words with meanings that overlap with fame. But if fame were at the core of what I really meant, the exercise would not be worth my time to conduct nor yours to read. Who cares who the most famous artists are, if their fame signifies nothing more substantive than celebrity? Let it be understood from the outset that I do not consider eminence and importance to be slightly glorified measures of fame, but more than that. They are reflections of excellence in human accomplishment. The Sistine Chapel keeps popping up because it is home to one of the greatest works of art ever to come from a human hand and mind.

I felt sick that a stray tweet could actually result in a meeting, although I took some solace from believing that what motivated Trump was the press coverage and photo op of this unprecedented DMZ get-together, not anything substantive. Trump had wanted to have one of the earlier summits at the DMZ, but that idea had been short-circuited because it gave Kim Jong Un the home-court advantage (whereas we would fly halfway around the world), and because we still hadn’t figured out how to ensure it was just a Trump-Kim bilateral meeting. Now it was going to happen. North Korea had what it wanted from the United States and Trump had what he wanted personally. This showed the asymmetry of Trump’s view of foreign affairs. He couldn’t tell the difference between his personal interests and the country’s interests.

What started as ways to amuse the Sforza court soon became serious attempts to make better musical instruments. “Leonardo’s instruments are not merely diverting devices for performing magic tricks,” according to Emanuel Winternitz, a curator of musical instruments at the Metropolitan Museum in New York. “Instead, they are systematic efforts by Leonardo to realize some basic aims.” 14 These include new ways to use keyboards, play faster, and increase the range of available tones and sounds. In addition to earning him financial stipends and an entrée at court, his musical pursuits launched him onto more substantive paths: they laid the ground for his work on the science of percussion—how striking an object can produce vibrations, waves, and reverberations—and exploring the analogy between sound waves and water waves.

A belief in invisible cats cannot perhaps be logically disproved, but it tells us a good deal about those who hold it. Those who cannot conceive Friendship as a substantive love but only as a disguise or elaboration of Eros betray the fact that they have never had a Friend. The rest of us know that though we can have erotic love and friendship for the same person yet in some ways nothing is less like a Friendship than a love-affair. Lovers are always talking to one another about their love; Friends hardly ever about their Friendship. Lovers are normally face to face, absorbed in each other; Friends, side by side, absorbed in some common interest. Above all, Eros (while it lasts) is necessarily between two only. But two, far from being the necessary number for Friendship, is not even the best. And the reason for this is important.

The silences in conversation honor and support the words they carry, as water supports the vessels that float on it. Only in silence can the "listening into" take place - the pausing over words, meanings, implications, associations - and the waiting - for the Spirit to speak, for the right response to a surface. At its deepest level, good conversation holds a balance we seek in prayer between speaking and listening, waiting for the unplanned, epiphanic moment that comes unbidden in the midst of what we thought we were pursuing. Those silences also distinguish substantive conversation from idle chatter that fills all the "air time" available, often as a protection against the silences in which a new thought might take us where we're not sure we want to go. When silences are allowed, conversation can rise to the level of sacred encounter.

It is one thing to explain the causal origins of thinking, as science commendably does; it is an entirely different thing to conflate thinking in its formal or rule-governed dimension with its evolutionary genesis. Being conditioned is not the same as being constituted. Such a conflation not only sophistically elides the distinction between the substantive and the formal, it also falls victim to a dogmatic metaphysics that is impulsively blind to its own epistemological and methodological bases qua origins. It is this genetic fallacy that sanctions the demotion of general intelligence as qualitatively distinct to a mere quantitative account of intelligent behaviours prevalent in nature. It should not come as a any surprise that this is exactly the jaded gesture of antihumanism upon whose shoddy pillars today's discourse of posthumanism supports its case. Talk of thinking forests, rocks, worn shoes, and ethereal beings goes hand in hand with the cult of technological singularity, musings on Skynet or the Market as speculative posthuman intelligence, and computers endowed with intellectual intuition. And again, by now it should have become obvious that, despite the seeming antagonism between these two camps - one promoting the so-called egalitarianism of going beyond human conditions by dispensing with the rational resources of critique, the other advancing the speculative aspects of posthuman supremacy on the grounds of the technological overcoming of the human condition - they both in fact belong to the arsenal of today's neoliberal capitalism in its full-on assault on any account of intelligence that may remotely insinuate an ambition for collective rationality and imagination.

What would have made [seeing Göbekli Tepe from Harran] easier, in antiquity, would have been a tall tower annexed to the temple that once stood here--a temple dedicated to Su-En (usually contracted to Sin), the Moon God of the Sabians. After telling us that there were "powerful images in this temple," the Greek Philosopher Libanius (AD 314-394), describes the tower, noting that "from its top one could overlook the entire plain of Harran." [...] A team from the Chicago Oriental Institute was about to start a major dig around the ruins of the Grand Mosque in 1986, but it seems that the Turkish authorities insisted on such restrictive practices that the project had to be abandoned. Current excavations by Harran University and the Sanliurfa Museum Directorate show little interest in recovery of substantive remains from the city's pre-Islamic period.

People you’re contacting to create a new relationship need to see or hear your name in at least three modes of communication—by, say, an e-mail, a phone call, and a face-to-face encounter—before there is substantive recognition. • Once you have gained some early recognition, you need to nurture a developing relationship with a phone call or e-mail at least once a month. • If you want to transform a contact into a friend, you need a minimum of two face-to-face meetings out of the office. • Maintaining a secondary relationship requires two to three pings a year. • Social media pings (status updates, retweets, comments, etc.) are terrific for ongoing relationship maintenance, especially for the fringe of your network, but they don’t replace the need for one-to-one pinging with the people in your highest-priority network, those people connected to your current goals.

If someone ever presumed to teach Charles Dickens or Thomas Hardy or Robertson Davies to my Bishop Strachan students with the same, shallow, superficial understanding that I'm sure *I* possess of world affairs--or, even, American wrongdoing--I would be outraged. I am a good enough English teacher to know that my grasp of American misadventures--even in Vietnam, not to mention Nicaragua--*is* shallow and superficial. Whoever acquired any real or substantive intelligence from reading *newspapers*? I'm sure I have no in-depth comprehension of American villainy; yet I can't leave the news alone! You'd think I might profit from my experience with ice cream. If I have ice cream in my freezer, I'll eat it--I'll eat *all* of it, all at once. Therefore, I've learned not to buy ice cream. Newspapers are even worse for me than ice cream; headlines, and the big issues that generate the headlines, are pure fat.

Many countries have a long history of spying on foreign corporations for their own military and commercial advantage. The US claims that it does not engage in commercial espionage, meaning that it does not hack foreign corporate networks and pass that information on to US competitors for commercial advantage. But it does engage in economic espionage, by hacking into foreign corporate networks and using that information in government trade negotiations that directly benefit US corporate interests. Recent examples are the Brazilian oil company Petrobras and the European SWIFT international bank payment system. In fact, a 1996 government report boasted that the NSA claimed that the economic benefits of one of its programs to US industry “totaled tens of billions of dollars over the last several years.” You may or may not see a substantive difference between the two types of espionage. China, without so clean a separation between its government and its industries, does not.

The United States in the 1930s was rife with racism and antisemitism and suffering from the devastating effects of the Great Depression. Americans warily looked across the ocean at a worsening international situation and grew concerned about national security. Similar economic and security concerns - valid or not - have echoed throughout the decades in the face of most refugee crises since the Holocaust. No one knew the word 'genocide' until 1944, and few could imagine that a civilized country would systematically murder millions of people based on race or religion. If we don't have a solution to a refugee crisis or genocide today, when the world is far more interconnected and we have the Holocaust and other genocides as precedents, why should it surprise us that Americans didn't do more in the face of the Nazi threat? And indeed, when the war ended and the WRB dissolved, any lessons learned were promptly forgotten. The United States did not change the immigration laws or substantively address the issue of refugees for another twenty years.

The business is a simple one. Hiro gets information. It may be gossip, videotape, audiotape, a fragment of a computer disk, a xerox of a document. It can even be a joke based on the latest highly publicized disaster. He uploads it to the CIC database -- the Library, formerly the Library of Congress, but no one calls it that anymore. Most people are not entirely clear on what the word "congress" means. And even the word "library" is getting hazy. It used to be a place full of books, mostly old ones. Then they began to include videotapes, records, and magazines. Then all of the information got converted into machine-readable form, which is to say, ones and zeroes. And as the number of media grew, the material became more up to date, and the methods for searching the Library became more and more sophisticated, it approached the point where there was no substantive difference between the Library of Congress and the Central Intelligence Agency. Fortuitously, this happened just as the government was falling apart anyway. So they merged and kicked out a big fat stock offering.

The story of European imperialism is dramatic and traumatic, etched deep into the psyches of both victors and victims, and it has tended to dominate discussion of European expansion. Yet, in much of Asia and Africa substantive European empire arrived very late and did not last very long. The British did not comprehensively dominate India until the suppression of the 'Mutiny' in 1859, and they were gone ninety years later. Outside Java, the Dutch East Indies was largely a myth on a map until about 1900 - an understanding that, if any power was to have a real empire in this region, it would be the Dutch. European empire in most of Africa was not even a myth on a map until the 'Scramble' of the 1880s, and often not substantive before 1900. 'Before 1890 the Portuguese controlled less than ten per cent of the area of Angola and scarcely one per cent of Mozambique.' 'Even in South Africa . . . a real white supremacy was delayed until the 1880s.' For many Asians and Africans, real European empire lasted about fifty years. A recent study notes that 125 of the world's 188 present states were once European colonies. But empire lasted less than a century in over half of these. With all due respect to the rich scholarship on European imperialism, in the very long view most of these European empires in Asia and Africa were a flash in the pan. Settlement, the third form of European expansion, emphasized the creation of new societies, not the control of old ones. It had no moral superiority over empire. Indeed, it tended to displace, marginalize, and occasionally even exterminate indigenous peoples rather than simply exploit them. But it did reach further and last longer than empire. It left Asia largely untouched, with the substantial exception of Siberia, and affected only the northern and southern ends of Africa. It specialized, instead, in the Americas and Australasia. European empire dominated one and a half continents for a century or so. European settlement came to dominate three-and-a-third continents, including Siberia. It still does. It was settlement, not empire, that had the spread and staying power in the history of European expansion, and it is time that historians of that expansion turned their attention to it.

Exhibit a ferocious and intelligently applied work ethic directed at continual improvement; demonstrate respect for each person in the organization and the work he or she does; be deeply committed to learning and teaching, which means increasing my own expertise; be fair; demonstrate character; honor the direct connection between details and improvement, and relentlessly seek the latter; show self-control, especially where it counts most—under pressure; demonstrate and prize loyalty; use positive language and have a positive attitude; take pride in my effort as an entity separate from the result of that effort; be willing to go the extra distance for the organization; deal appropriately with victory and defeat, adulation and humiliation (don’t get crazy with victory nor dysfunctional with loss); promote internal communication that is both open and substantive (especially under stress); seek poise in myself and those I lead; put the team’s welfare and priorities ahead of my own; maintain an ongoing level of concentration and focus that is abnormally high; and make sacrifice and commitment the organization’s trademark.

The tremendous leisure industry that has arisen in the last few generations has been designed to help fill free time with enjoyable experiences. Nevertheless, instead of using our physical and mental resources to experience flow, most of us spend many hours each week watching celebrated athletes playing in enormous stadiums. Instead of making music, we listen to platinum records cut by millionaire musicians. Instead of making art, we go to admire paintings that brought in the highest bids at the latest auction. We do not run risks acting on our beliefs, but occupy hours each day watching actors who pretend to have adventures, engaged in mock-meaningful action. This vicarious participation is able to mask, at least temporarily, the underlying emptiness of wasted time. But it is a very pale substitute for attention invested in real challenges. The flow experience that results from the use of skills leads to growth; passive entertainment leads nowhere. Collectively we are wasting each year the equivalent of millions of years of human consciousness. The energy that could be used to focus on complex goals, to provide for enjoyable growth, is squandered on patterns of stimulation that only mimic reality. Mass leisure, mass culture, and even high culture when only attended to passively and for extrinsic reasons—such as the wish to flaunt one’s status—are parasites of the mind. They absorb psychic energy without providing substantive strength in return. They leave us more exhausted, more disheartened than we were before. Unless a person takes charge of them, both work and free time are likely to be disappointing. Most jobs and many leisure activities—especially those involving the passive consumption of mass media—are not designed to make us happy and strong. Their purpose is to make money for someone else. If we allow them to, they can suck out the marrow of our lives, leaving only feeble husks. But like everything else, work and leisure can be appropriated for our needs. People who learn to enjoy their work, who do not waste their free time, end up feeling that their lives as a whole have become much more worthwhile. “The future,” wrote C. K. Brightbill, “will belong not only to the educated man, but to the man who is educated to use his leisure wisely.

In Being and Event and elsewhere throughout his philosophy, Alain Badiou grants love an evental status, locating it among what he calls the four truth procedures. This inclusion of love seems anomalous. In comparison with the other three truth procedures, love doesn’t fit in. When one reads Being and Event for the first time, one can’t help but feel that the conception of the love event represents a philosophical misstep on Badiou’s part, a case where he allowed his own private emotions to have an undue impact on his philosophy. Though Badiou may like the feeling of being in love, this hardly justifies its status as a truth procedure. Unlike politics, art, and science, love seems to be an isolated phenomenon. A love event—the relationship of Jill and Dave, for instance—doesn’t have the same world-historical impact as the French Revolution or the invention of twelve-tone music (examples of the political and artistic event from Badiou). Even a love event that garners great attention, like the affair between Héloïse d’Argenteuil and Peter Abélard, fails to produces the type of substantive changes accomplished by the storming of the Bastille. But Badiou classifies love alongside the other truth procedures for its disruptiveness of everyday life and—which is in some sense to say the same thing—for its ability to arouse the subject’s passion. Love may be an anomalous truth procedure, but perhaps this is because it is the paradigmatic truth procedure. Love’s disruption of our everyday life is much more palpable than that of politics, art, or science. The subject in love feels as if it can’t exist without the beloved, while even Galileo himself didn’t feel this strongly about the scientific event in which he participated. It is much easier to imagine subjects dying for the sake of love than for the sake of the twelve-tone system of modern music. This is because love has a disruptiveness that transcends the other truth procedures. The cynical approach to love fails to register this disruptiveness. According to Badiou, the cynic contends that “love is only a variant of generalized hedonism,” and this cynicism enables one to avoid “every profound and authentic experience of otherness from which love is woven.” Dismissing the reality of love—seeing it as just a capitalist plot—is a way of avoiding the transformation that it demands, but it also leaves one’s existence bereft of significance. The passion that love arouses impels subjects to continue to go on.

The state, too, is in decline, though perhaps less obviously than the idea of the national community. The reason is simply that the global community of capitalists will not let the Western state reverse its post-1970s policies of retrenchment, which is the only way for it to adequately address all the crises that are currently ripping society apart. If any state—unimaginably—made truly substantive moves to restore and expand programs of social welfare, or to vastly expand and improve public education, or to initiate programs like Roosevelt’s Works Progress Administration or Tennessee Valley Authority (but on a necessarily broader scale than in the 1930s), or to restore organized labor to its power in the 1960s and thereby raise effective demand, or to promulgate any other such anti-capitalist measure, investors would flee it and its sources of funds would dry up. It couldn’t carry out such policies anyway, given the massive resistance they would provoke among all sectors and levels of the business community. Fiscal austerity is, on the whole, good for profits (in the short term), since it squeezes the population and diverts money to the ruling class. In large part because of capital’s high mobility and consequent wealth and power over both states and populations, the West’s contemporary political paradigm of austerity and government retrenchment is effectively irreversible for the foreseeable future.

Descartes, whose arguments are of just the same sort as those of early Greek philosophers, said that extension is the essence of matter, and therefore there is matter everywhere. For him, extension is an adjective, not a substantive; its substantive is matter, and without its substantive it cannot exist. Empty space, to him, is as absurd as happiness without a sentient being who is happy. Leibniz, on somewhat different grounds, also believed in the plenum, but he maintained that space is merely a system of relations. On this subject there was a famous controversy between him and Newton, the latter represented by Clarke. The controversy remained undecided until the time of Einstein, whose theory conclusively gave the victory to Leibniz. The modern physicist, while he still believes that matter is in some sense atomic, does not believe in empty space. Where there is not matter, there is still something, notably light-waves. Matter no longer has the lofty status that it acquired in philosophy through the arguments of Parmenides. It is not unchanging substance, but merely a way of grouping events. Some events belong to groups that can be regarded as material things; others, such as light-waves, do not. It is the events that are the stuff of the world, and each of them is of brief duration. In this respect, modern physics is on the side of Heraclitus as against Parmenides. But it was on the side of Parmenides until Einstein and quantum theory.

It is rather like arguing with an Irishman,” wrote Michael Hadow of his many conversations with Dayan. “He enjoys knocking down ideas just for the sake of argument and one will find him arguing in completely opposite directions on consecutive days.” Indeed, Dayan was a classic man of contradictions: famed as a warrior, he professed deep respect for the Arabs, including those who attacked his village, Nahalal, in the early 1930s, and who once beat him and left him for dead. A poet, a writer of children’s stories, he admitted publicly that he regretted having children, and was a renowned philanderer as well. A lover of the land who made a hobby of plundering it, he had amassed a huge personal collection of antiquities. A stickler for military discipline, he was prone to show contempt for the law. As one former classmate remembered, “He was a liar, a braggart, a schemer, and a prima donna—and in spite of that, the object of deep admiration.” Equally contrasting were the opinions about him. Devotees such as Meir Amit found him “original, daring, substantive, focused,” a commander who “radiated authority and leadership [with] … outstanding instincts that always hit the mark.” But many others, among them Gideon Rafael, saw another side of him: “Rocking the boat is his favorite tactic, not to overturn it, but to sway it sufficiently for the helmsman to lose his grip or for some of its unwanted passengers to fall overboard.” In private, Eshkol referred to Dayan as Abu Jildi, a scurrilous one-eyed Arab bandit.

... - the Age of Anxiety, dating from around August 1945, is twenty three years old this very month - and her daily life is in essence a sandbagging operation against its seas and their tides. But this is worry and it is a little different from anxirty: Particular rather than pervasive, it arrives unannounced, without anxiety's harbingers, dread and forboding, the fearful tea in which we steep awaiting oblivion. Instead, worry turns up on the door step, the overbearing, passive aggressive out-of-town relative who insists he "won't be any trouble" even as he displaces every known routine and custom of the house for days and weeks on end; as he expropriates the sofa, the bathroom, the contents of the liqour cabinet and cigarette carton, and monopolises the telephone and the ear of anyone within shouting distance. Worry displaces the entire mood, the entire ethos of the house - even if that mood hitherto consisted largely of anxiety - and replaces it with something more substantive, more real than mere mood. You would be mightily pleased to have ordinary anxiety back in residence, for under worry there is no peace whatsoever, not even the peace of cynicism, pessimism or despair. Even when the rest of the world is abed, worry is awake, plundering the kitchen cupboards, raiding the refrigerator, playing the hifi, watching the late show until the national anthem closes the broadcast day; then noisily treading the halls, standing in your bedroom door, wondering if by any chance you are still up (knowing that of course you are), breathing and casting its shadow upon you, the silhouette of its slope-shouldered hulk and towering black wings.

Well before the end of the 20th century however print had lost its former dominance. This resulted in, among other things, a different kind of person getting elected as leader. One who can present himself and his programs in a polished way, as Lee Quan Yu you observed in 2000, adding, “Satellite television has allowed me to follow the American presidential campaign. I am amazed at the way media professionals can give a candidate a new image and transform him, at least superficially, into a different personality. Winning an election becomes, in large measure, a contest in packaging and advertising. Just as the benefits of the printed era were inextricable from its costs, so it is with the visual age. With screens in every home entertainment is omnipresent and boredom a rarity. More substantively, injustice visualized is more visceral than injustice described. Television played a crucial role in the American Civil rights movement, yet the costs of television are substantial, privileging emotional display over self-command, changing the kinds of people and arguments that are taken seriously in public life. The shift from print to visual culture continues with the contemporary entrenchment of the Internet and social media, which bring with them four biases that make it more difficult for leaders to develop their capabilities than in the age of print. These are immediacy, intensity, polarity, and conformity. Although the Internet makes news and data more immediately accessible than ever, this surfeit of information has hardly made us individually more knowledgeable, let alone wiser, as the cost of accessing information becomes negligible, as with the Internet, the incentives to remember it seem to weaken. While forgetting anyone fact may not matter, the systematic failure to internalize information brings about a change in perception, and a weakening of analytical ability. Facts are rarely self-explanatory; their significance and interpretation depend on context and relevance. For information to be transmuted into something approaching wisdom it must be placed within a broader context of history and experience. As a general rule, images speak at a more emotional register of intensity than do words. Television and social media rely on images that inflamed the passions, threatening to overwhelm leadership with the combination of personal and mass emotion. Social media, in particular, have encouraged users to become image conscious spin doctors. All this engenders a more populist politics that celebrates utterances perceived to be authentic over the polished sound bites of the television era, not to mention the more analytical output of print. The architects of the Internet thought of their invention as an ingenious means of connecting the world. In reality, it has also yielded a new way to divide humanity into warring tribes. Polarity and conformity rely upon, and reinforce, each other. One is shunted into a group, and then the group polices once thinking. Small wonder that on many contemporary social media platforms, users are divided into followers and influencers. There are no leaders. What are the consequences for leadership? In our present circumstances, Lee's gloomy assessment of visual media's effects is relevant. From such a process, I doubt if a Churchill or Roosevelt or a de Gaulle can emerge. It is not that changes in communications technology have made inspired leadership and deep thinking about world order impossible, but that in an age dominated by television and the Internet, thoughtful leaders must struggle against the tide.

Yet a much more fundamentally political dimension of the socially constructed nature of capital - nothing less than the specification of a parallel universe with its own natural laws and rules for the physical existence and subsistence of financial capital and its interaction with the other factors of production - has also often been overlooked in contemporary academic literature. Under the current monetary arrangements financial capital is a peculiar creature indeed. Money can be created ex nihilo at the stroke of a pen - or a keyboard - by a specific type of legal person entrusted with the task, not other legal or natural person. With the socially constructed ability to attract compound interest in a world where physical assets rot and break, it does not share the same physical reality with the mere mortal factors of production: even in cases where productive investments which enable the payment of interest in real terms can be identified, the compounding of interest on financial capital is not temporally limited to the period that the relevant physical assets can continue to produce exponential returns in real terms. Rather than representing accumulated wealth that could be "saved" to finance investment, the bulk of money disappears as soon as other factors of production are not willing to pay a tribute to induce its continuing circulation in the form of interest payments. In addition to the inherently political nature of specifications of money have been detached from virtually any substantive connection to the rules or the realities experienced by other factors of production in the physical world that is nonetheless supposed to achieve economic efficiency and a host of other objectives through monetary calculation and monetarily mediated social relationships deserves particular scrutiny.

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

These negative-sum games of coercion and extortion lead to highly inefficient outcomes, and they can only be avoided by carefully crafting the ex ante rules to avoid such coercion and extortion. These coercive threats that make negative-sum games possible, and that decrease the payoffs of positive-sum games, cannot be neatly distinguished in practice from innocent externalities: any act or omission of one party that harms another, i.e. any externality, doubles as a threat, whether a tiny threat or a large threat, from which an extortion premium, its size depending on the size of the threat, can be extracted. In order to try to distinguish coercion, and the extortion it gives rise to, from an "innocent" externality that can be cured by efficient bargaining, there are ways to exclude some of these extreme possibilities from the prior allocation of rights. And indeed criminal and tort law do this: they distinguish purposeful behavior from negligent, and negligent from the mere unfortunate accident. But any such ex ante distiction contradicts the claim that the Coase Theorem applies to any prior allocation of rights. Voluntary bargaining cannnot give rise to tort and criminal law. Quite the opposite is true: at least a basic tort law is necessary to make voluntary bargaining possible. Tort law (and the associated property law which defines boundaries for the tort of trespass) is logically prior to contract law: good contracts depend on good tort and property law. Without a good tort law already in place, nobody, including the "protection firms" posited by anarcho-capitalism, can engage in the voluntary bargains that are necessary for efficient outcomes. This is not to claim that the polar opposite of anarcho-capitalism must be true, i.e. that "the government" along the lines we are familiar with is necessary. Instead, a system of political property rights that is unbundled and decentralized is possible, and may give rise to many of the benefits (e.g. peaceful competition between jurisdictions) promised by anarcho-capitalism. But political property rights are not based on a Rothbardian assumption of voluntary agreement -- instead, in these systems the procedural law of political property rights, as well as much of substantive property rights and tort law, is prior to contract law, and their origin necessarily involves some degree of coercion. Political and legal systems have not, do not, and cannot originate solely from voluntary contract. Both traditional "social contract" justifications of the state and the Rothbardian idea that contracts can substitute for the state are false: in all cases coercion is involved, both at the origin and in the ongoing practice of legal procedure. In both cases the term "contract" is used, implying voluntary agreement, when the term "treaty", a kind of agreement often forced by coercion, would far more accurately describe the reality. The real task for libertarians and other defenders of sound economics and law is not to try to devise law from purely voluntary origins, an impossible task, but to make sure the ex ante laws make voluntary bargaining possible and discourage coercion and extortion (by any party, including political property rights holders or governments) as much as possible.

And I suddenly sensed the nature of the terrain on which I walked: it was hardly solid ground... and perhaps what I walked on couldn't even be called earth, this matter that buckled beneath my steps and sometimes seemed to sigh from its depths with a hollow reverberation. Hadn't the term 'earth' arisen solely on the basis of an embarrassed convention, wasn't it a noun that passed in silence over matter's true nature...? Wasn't the use of substantive nouns nearly always a silence about the true substances of things—and wasn't that silence so essential to us that it became the basic material of our thinking? What were we really passing over: over silenced things, over vanished things, over the basic substance of ourselves, over the silence in our thoughts? Passing silently over our silence?

The Black Power movement—or what we referred to at the time as the Black liberation movement...was a response to what were perceived as limitations of the civil rights movement: we not only needed to claim legal rights within the existing society but also to demand substantive rights—in jobs, housing, health care, education, et cetera.

At the end of the semester, they compared the students' final grades in the course with the mind-set attitudes they had expressed on the first day of the semester The result: “The more malleable students believed negotiating ability to be on the first day of class, the higher their final course grade 15 weeks later” (p. 61). The students who saw negotiating skills as something capable of improvement actually did improve their negotiating skills more substantively than those who believed them to be stable. Their attitude toward learning, at least in part, expanded or limited their actual learning.

We made performance reviews more substantive and serious by changing them to include a measure on each of the Twelve Behaviors, and by requiring that each manager secure his or her boss’s approval of each appraisal (see chapter 5

This book is devoted to the impact of the Gibbsian point of view on modern life, both through the substantive changes it has made in working science, and through the changes it has made indirectly in our attitude to life in general. Thus the following chapters contain an element of technical description as well as a philosophic component which concerns what we do and how we should react to the new world that confronts us.

A good leader understands that part of cultivating a healthy social environment is allowing some complaining. Allowing your team to blow off steam over the small stuff is natural and healthy. Trying to stifle it will not make it go away, just hide it, only to see it boil over later on when you least want it to. A good leader even partakes in some of the complaints, but they are careful how they go about it. It is one thing to complain about the bitter coffee and stale food, but quite another to make substantive complaints about the chain of command in front of your team. Big difference, in fact. One complaint is “sweating the small stuff,” and the other is fostering true discontent with the institution itself.

This may seem an odd idea to us, but only because 40 we think of walking as the spatiotemporal displacement of already completed beings from 1 one point to another, rather than as the movement of their substantive formation within 2 an environment. Both plants and people, we could say, ‘issue forth’ along lines of growth, 3 and both exist as the sum of their trails

PuriSkinTone Cream Puri SkinTone Cream ng for women who're observed starting to get substantive the caution symptoms of getting older in addition to for ladies that are already well their manner, trip need to seem their most useful. On the ingestin

Should an unpublished writer spend money for an editor? I did my own due diligence and searched for ones that edited many books in my genre (found one through my writers group), and paid each one handsomely. It was well worth it. Got me traditionally published, each time.

And as the number of media grew, the material became more up to date, and the methods for searching the Library became more and more sophisticated, it approached the point where there was no substantive difference between the Library of Congress and the Central Intelligence Agency. Fortuitously, this happened just as the government was falling apart anyway. So they merged and kicked out a big fat stock offering.

...An actor or actress in politics is very dangerous because politics exaggerate the native dramatic instinct with the intoxication of substantive command.

If given a choice between life and death, most church members and church leaders choose death if they have to make substantive changes in their churches.

She could sense the length of him against her buttocks as well as a kind of heaviness, a substantive presence. He was changing right there under her, growing longer and thicker, information she acquired through the unlikely source of her bum, while he kissed her mouth. Heavens, what a sensation.

It is conventional to distinguish between thick and thin definitions of the rule of law.12 A thick definition would include democratic institutions and the protection of personal and religious freedom. As I define it, a thin definition of the rule of law would include substantive private law rights: contracts are enforced and private parties are protected from looting by the state or other private parties. Countries that adhere to a thick definition are attractive places to live; countries that adhere to a thin definition are attractive places to do business.

Zionist Left discourse on equal rights for Palestinians takes place within the boundaries of the hegemonic Zionist ideology and state policies. The Zionist Left collectively strives to perpetuate an exclusive Jewish state with a substantive Jewish majority, and in effect negates the indigenous Palestinian population. As emphasized in previous chapters, recognizing Palestinian citizens as a national minority with national rights would undermine the ideological justification of Jewish domination. Structured

Proprietary technology is the most substantive advantage a company can have because it makes your product difficult or impossible to replicate. Google’s search algorithms, for example, return results better than anyone else’s.

Materialism is like a grammar that recognizes only nouns; but reality, like language, contains action as well as objects, verbs as well as substantives, life and motion as well as matter.

...sola Scriptura was never meant as a denial of the usefulness of the Christian tradition as a subordinate norm in theology and as a significant point of reference for doctrinal formulas and argumentation. The views of the Reformers developed out of a debate in the late medieval theology over the relation of Scripture and tradition, on the side of the debate viewing the two as coequal norms, the other side of the debate taking Scripture as the sole source of necessary doctrine, albeit as read in the church's interoperative tradition. The Reformers and the Protestant orthodox followed the latter understanding, defining Scripture as the absolute and therefore prior norm, but allowing the theological tradition, particularly the earlier tradition of the fathers and ecumenical councils, to have a derivative but important secondary role in doctrinal statements. They accepted the ancient tradition as a useful guide, allowing that the trinitarian and Christological statements of Nicaea, Constantinople, and Chalcedon were expressions of biblical truth, and that the great teachers of the church provided valuable instruction in theology that always needed to be evaluated in the light of Scripture. At the same time, they rejected recent human traditions as problematic deviations from the biblical norm. What the Reformers and orthodox explicitly denied was coequality of Scripture and tradition and, in particular, the claim of unwritten traditions as normative for practice. We encounter, especially in the scholastic era of Protestantism, a profound interest in the patristic period and a critical but often substantive use of ideas and patterns enunciated by the medieval doctors.

...sola Scriptura was never meant as a denial of the usefulness of the Christian tradition as a subordinate norm in theology and as a significant point of reference for doctrinal formulas and argumentation. The views of the Reformers developed out of a debate in the late medieval theology over the relation of Scripture and tradition, on the side of the debate viewing the two as coequal norms, the other side of the debate taking Scripture as the sole source of necessary doctrine, albeit as read in the church's interoperative tradition. The Reformers and the Protestant orthodox followed the latter understanding, defining Scripture as the absolute and therefore prior norm, but allowing the theological tradition, particularly the earlier tradition of the fathers and ecumenical councils, to have a derivative but important secondary role in doctrinal statements. They accepted the ancient tradition as a useful guide, allowing that the trinitarian and Christological statements of Nicaea, Constantinople, and Chalcedon were expressions of biblical truth, and that the great teachers of the church provided valuable instruction in theology that always needed to be evaluated in the light of Scripture. At the same time, they rejected recent human traditions as problematic deviations from the biblical norm. What the Reformers and orthodox explicitly denied was coequality of Scripture and tradition and, in particular, the claim of unwritten traditions as normative for practice. We encounter, especially in the scholastic era of Protestantism, a profound interest in the patristic period and a critical but often substantive use of ideas and patterns enunciated by the medieval doctors.

I had to admit, while writing this book, I experienced highs and lows myself. At first, I was filled with excitement and thrilled at the idea of providing people with a guide to help them understand their emotions. I imagined how readers’ lives would improve as they learned to control their emotions. My motivation was high and I couldn’t help but imagine how great the book would be. Or so I thought. After the initial excitement, the time came to sit down to write the actual book, and that’s when the excitement wore off pretty quickly. Suddenly ideas that looked great in my mind felt dull. My writing seemed boring, and I felt as though I had nothing substantive or valuable to contribute. Sitting at my desk and writing became more challenging each day. I started losing confidence. Who was I to write a book about emotions if I couldn’t even master my own emotions? How ironic! I considered giving up. There are already plenty of books on the topic, so why add one more? At the same time, I realized this book was a perfect opportunity to work on my emotional issues. And who doesn’t suffer from negative emotions from time to time? We all have highs and lows, don’t we? The key is what we do with our lows. Are we using our emotions to grow and learn or are we beating ourselves up over them?

MMT recognizes that finance is not a limited resource. It is manufactured and created in the act of spending. In the modern world, the exclusive monopoly to issue the currency endows governments with unparalleled spending power. For MMT, that the issuer can spend without technical constraints is a rather trivial observation. What MMT stresses is that taxes and borrowing cannot pre-fund the issuer of the currency, as the currency must be provided before it can be used for tax collections or bond purchases. The substantive question for MMT then is how to deploy this spending power for achieving the two central macroeconomic goals: full employment and price stability.

having to sell your time to live, having to choose the lesser of two evils, having to say something while believing in another, having to build yourself up while starved of substantive connection, having to work while the sky is red outside, and having to ignore everything and everyone whom, in your heart of hearts, it is killing you to ignore

It was a long-term plan implemented over decades, which required the ruling authorities to envision at least 50 to 100 years into the future, as it would take that long for substantive reforestation to occur.15 The results were slow but spectacular. For centuries, the country had been sucked into the classic “progress trap,” pursuing a path to civilizational decline by undermining the ecological resource base on which the society was founded.

The energy that could be used to focus on complex goals, to provide for enjoyable growth, is squandered on patterns of stimulations that only mimic reality. Mass leisure, mass culture, and even high culture when only attended to passively and for extrinsic reasons, such as the wish to flaunt one's status, are parasites of the mind. They absorb psychic energy without providing substantive strength in return. They leave us more exhausted, more disheartened than we were before.

The game of negotiation takes place at two levels. At one level, negotiation addresses the substance; at another, it focuses—usually implicitly—on the procedure for dealing with the substance. The first negotiation may concern your salary, the terms of a lease, or a price to be paid. The second negotiation concerns how you will negotiate the substantive question: by soft positional bargaining, by hard positional bargaining, or by some other method. This second negotiation is a game about a game—a “meta-game.” Each move you make within a negotiation is not only a move that deals with rent, salary, or other substantive questions; it also helps structure the rules of the game you are playing. Your move may serve to keep the negotiations within an ongoing mode, or it may constitute a game-changing move. This second negotiation by and large escapes notice because it seems to occur without conscious decision. Only when dealing with someone from another country, particularly someone with a markedly different cultural background, are you likely to see the necessity of establishing some accepted process for the substantive negotiations. But whether consciously or not, you are negotiating procedural rules with every move you make, even if those moves appear exclusively concerned with substance.

such as between affective polarization, the tendency of members of oppositional groups to feel negatively about the opposing group members and positively about members of their own group, and ideological polarization, the divergence of attitudes on substantive issues.10 Recall that the Boston leadership dialogue group was able to slowly disentangle these two forms, and their feelings and ideological beliefs eventually diverged. Political polarization is somewhat different from both affective and ideological polarity, referring instead to cases in which an individual’s stance on a given issue, policy, or person is more likely to be influenced by identification with a particular political party or ideology (e.g., progressive or conservative) than with understanding the issue or the person

The United Nations relies on factuality—and steady ideals—to progress. “No institution,” he once observed, “can become effective unless it is forced to wrestle with the problems, the conflicts, and the tribulations of real life.”5 For this reason, he didn’t mind the clash of ideas and agendas at UN meetings large and small. On the contrary, he welcomed substantive debate and the often awkward search for solutions. “I feel that what very many people call negative sides—the talking, the conflicts, the flux of events, the uncertainties about outcomes and so on and so forth—are not negative sides but positive sides.”6 Obstacles and delays were to be expected: “Setbacks in efforts to implement an ideal do not prove that the ideal is wrong…. At the beginning of great changes in human society there must always be a stage of…frailty or seeming inconsistency.”7

In response to James Baldwin's idea that it is not Black people's task to save white people given their history. "We have to give up this folly too. Much is made today of the necessity to reach out to the disaffected Trump voter. This is the latest description of the silent majority, the Reagan Democrat, or the forgotten American. For the most part were told these are the high school educated white people, working class white people who feel left out of an increasingly diverse America. These are the voters left behind a democratic party catering to so called identity politics as if talking about a living wage and healthcare as a right or affordable education or equal pay for women or equal rights for the LGBTQ community or a fair criminal justice system somehow excludes working class white people. W'ere often told they are they heartbeat of the country and we ignore them at our peril. But to direct our attention to these voters, to give our energy over to convincing them to believe otherwise often takes us away from the difficult task of building a better world. In some ways they hold the country hostage and we compromise to appease them...But all to often that compromise arrests substantive change and Black people end up having to bear the burden of that compromise while white people get to go own with their lives... Tending to the quote unquote Trump voter in that generalized sense involves trafficking in a view of the country that we ought to leave behind. We can't compromise about that... In our after times our task then is not to save Trump voters. It isn't to convince them to give up their views that white people ought to matter more than others. Our task is to build a world where such a view has no place or quarter to breathe.

Much in keeping with Promise Keepers’ and earlier evangelical understandings of racism as individual and not corporate sin, efforts to combat racism over the years have been about comfort, not about substantive change.

identity battles, once they take on symbolic meaning, often become fully divorced from a more rational discussion of the meaningful and substantive distinctions in what we believe.

But to applaud social revolutions is not to oppose political freedom. To the extent that revolutionary governments construct substantive alternatives for their people, they increase human options and freedom.

In Buber’s view, even the success of political debates between statesmen is tied more to specific formal attributes than to the substantive content of the debates. These debates lack significance because of how rather than what they communicate: they provoke no answers, and thus fail to stimulate deliberation and pluralist debate. Diametrically opposed to genuine dialogue, such discourse is fossilized speech. For Buber, the inability to speak in a genuine, dialogical manner is not, however, restricted to modern statesmen and rulers. It is a problem that pertains to all people and peoples: “That peoples can no longer carry on authentic dialogue with one another is not only the most acute symptom of the pathology of our time; it is also that which most urgently makes a demand of us” (GD, 238). The battle cries of war have drowned out genuine human dialogue, particularly the dialogue between Germans and Jews.

Our original liberal principle of value agnosticism neutralizes our critical energies. If we have no robust and demanding picture of what a good life would look like, then we are unable to articulate any detailed criticism of the particular sort of falling away from a good life that something like machine gambling represents. We are therefore unable to offer any rationale for regulation that would go beyond narrow economic considerations. We take the preferences of the individual to be sacred, the mysterious welling up of his authentic self, and therefore unavailable for rational scrutiny. The fact that these preferences are the object of billion-dollar, scientifically informed efforts of manipulation doesn't square with the picture of the choosing self assumed in the idea of a 'free market.' It is a fact without a noisy partisan, so our attention is easily diverted from it. Further, by keeping his gaze away from such facts, the liberal/libertarian keeps his own soul pure, lest he commit the sin of recommending to others some substantive ideal, one that will necessarily be controversial. But outside his garden wall there are wolves preying on the townspeople. In our current historical circumstances, his liberal purity amounts to a lack of public-spiritedness.