Tangible Good Quotes

The charitable say in effect, 'I seem to have more than I need and you seem to have less than you need. I would like to share my excess with you.' Fine, if my excess is tangible, money or goods, and fine if not, for I learned that to be charitable with gestures and words can bring enormous joy and repair injured feelings.

I wish I didn't have to think about you. You wanted to impress me; well, I'm not impressed, I'm disgusted...You wanted to make damn good and sure I'd never be able to turn over in bed again without feeling that body beside me, not there but tangible, like a leg that's been cut off. Gone but the place still hurts.

A good church is a Bible-centered church. Nothing is as important as this--not a large congregation, a witty pastor, or tangible experiences of the Holy Spirit.

Where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s own taking pleasure in a feeling or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliche, was some kind of bad joke. Sex is mathematics. Individuality no longer an issue. What does intelligence signify? Define reason. Desire- meaningless. Intellect is not a cure. Justice is dead. Fear, recrimination, innocence, sympathy, guilt, waste, failure, grief, were things, emotions, that no one really felt anymore. Reflection is useless, the world is senseless. Evil is its only permanence. God is not alive. Love cannot be trusted. Surface, surface, surface, was all that anyone found meaning in…this was civilization as I saw it, colossal and jagged…

To all the wolves of the world for lending their good name as a tangible symbol for our darkness.

Shitty values involve tangible external goals outside of our control. Better values are process-oriented.

I'm so jealous. Laughable jealousies, jealousies of everyone who might get a chance to speak from the dead. I've zoomed out my timeline to include the apocalypse, and, religionless, I worship the potential for my own tangible trace. How presumptuous! To assume specialness in the first place. As I age, I can see the possibilities fade from the fourth-grade displays: it's too late to be a doctor, to star in a movie, to run for president. There's a really good chance I'll never do anything. It's selfish and self-centered to consider, but it scares me.

was good for us.” His grief is almost tangible. “I know.” The words are wrenched out of me. “I know, goddammit.” My throat tightens to the point of pain. “But…we weren’t good for her.

Jackie’s good arm was out the window, the sandy air tickling her skin with hundreds of inconsequential stings, a tangible Morse code saying something meaningless. Jackie

where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I contructed my movement around, how I dealt with the tangible. This was the geography around which my reality resolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s taking pleasure in a feel or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliche, was some kind of bad joke.

If you're lucky, at the right time you come across music that is not only "great," or interesting, or "incredible," or fun, but actually sustaining. Though some elusive but tangible process, a piece of music cuts through all defenses and makes sense of every fear and desire you bring to it. As it does so, it exposes all you've held back, and then makes sense of that, too. Though someone else is doing the talking, the experience is like a confession. Your emotions shoot out to crazy extremes; you feel both ennobled and unworthy, saved and damned. You hear that this is what life is all about, that this is what it is for. Yet it is this recognition itself that makes you understand that life can never be this good, this whole. With a clarity life denies for its own good reasons, you see places to which you can never get.

We have never understood why men mount the heads of animals and hang them up to look down on their conquerors. Possibly it feels good to these men to be superior to animals, but it does seem that if they were sure of it they would not have to prove it. Often a man who is afraid must constantly demonstrate his courage and, in the case of the hunter, must keep a tangible record of his courage. For ourselves, we have had mounted in a small hardwood plaque one perfect borrego [bighorn sheep] dropping. And where another man can say, "There was an animal, but because I am greater than he, he is dead and I am alive, and there is his head to prove it," we can say, "There was an animal, and for all we know there still is and here is proof of it. He was very healthy when we last heard of him.

What can turn us from this deserted future, back into the sphere of our being, the great dance that joins us to our home, to each other and to other creatures, to the dead and unborn? I think it is love. I am perforce aware how baldly and embarrassingly that word now lies on the page—for we have learned at once to overuse it, abuse it, and hold it in suspicion. But I do not mean any kind of abstract love (adolescent, romantic, or "religious"), which is probably a contradiction in terms, but particular love for particular things, places, creatures, and people, requiring stands, acts, showing its successes and failures in practical or tangible effects. And it implies a responsibility just as particular, not grim or merely dutiful, but rising out of generosity. I think that this sort of love defines the effective range of human intelligence, the range within its works can be dependably beneficent. Only the action that is moved by love for the good at hand has the hope of being responsible and generous. Desire for the future produces words that cannot be stood by. But love makes language exact, because one loves only what one knows.

Bless that good, good woman who hung the crucifix round my neck! For it is a comfort and a strength to me whenever I touch it. It is odd that a thing which I have been taught to regard with disfavour and as idolatrous should in a time of loneliness and trouble be of help. Is it that there is something in the essence of the thing itself, or that it is a medium, a tangible help, in conveying memories of sympathy and comfort? Some time, if it may be, I must examine this matter and try to make up my mind about it.

I think beyond the superficial accolades, at its core, fans stream and buy albums and merchs, because they want to show that they acknowledge the hard work of the artists and their staff. The stream count, album sales and awards are tangible proof that the idols’ music is good. That they are popular. That they are better.

Our response to Jesus Christ will be total the day we experience how total is his love for us. Instead of our self-conscious efforts to be good, we should allow ourselves the luxury of letting ourselves be loved by God. And much of his love for us will be expressed through the medium of our friends’ love for us. How else could he reveal it in a way that is tangible? “You are my friends if you do what I command. . . . This is my command: Love each other” (John 15:14, 17).

Under the redwood tree my grave was laid, and I beguiled my true love to lie down. The stream of our kiss put a waterway around the world, where love like a refugee sailed in the last ship. My hair made a shroud, and kept the coyotes at bay while we wrote our cyphers with anatomy. The winds boomed triumph, our spines seemed overburdened, and our bones groaned like old trees, but a smile like a cobweb was fastened across the mouth of the cave of fate. Fear will be a terrible fox at my vitals under my tunic of behaviour. Oh, canary, sing out in the thunderstorm, prove your yellow pride. Give me a reason for courage or a way to be brave. But nothing tangible comes to rescue my besieged sanity, and I cannot decipher the code of the eucalyptus thumping on my roof. I am unnerved by the opponents of God, and God is out of earshot. I must spin good ghosts out of my hope to oppose the hordes at my window. If those who look in see me condescend to barricade the door, they will know too much and crowd in to overcome me. The parchment philosopher has no traffic with the night, and no conception of the price of love. With smoky circles of thought he tries to combat the fog, and with anagrams to defeat anatomy. I posture in vain with his weapons, even though I am balmed with his nicotine herbs. Moon, moon, rise in the sky to be a reminder of comfort and the hour when I was brave.

Here’s the weird part: even when I was in the darkest and most despairing times of my depression, I still found depression funny. It was funny to me that the illness distorted my view of the real world like a funhouse mirror. It was funny that I could be immobilized by something that had no basis in a broken bone or bacteria or any tangible factor. And when other people, especially comedians and writers, shared their experiences with depression and those experiences were resonant with my own, I could laugh because we were all getting fooled together. I laughed in the same way an audience laughs at a particularly good trick pulled off by a magician. “We’ve all been deceived, but we don’t know how!

Only the other world has substance and reality; only good deeds and holy learning have tangible worth.

There is still, for me, no pathos quite like the pathos of those multicolored, worn, somehow triumphant and transfigured faces, speaking from the depths of a visible, tangible, continuing despair of the goodness of the Lord.

...where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one's taking pleasure in a feeling or a look or a gesture, of receiving another person's love or kindness. Nothing was affirmative, the term "generosity of spirit" applied to nothing, was a cliche, was some kind of bad joke. Sex is mathematics. Individuality no longer an issue. What does intelligence signify? Define reason. Desire - meaningless. Intellect is not a cure. Justice is dead. Fear, recrimination, innocence, sympathy, guilt, waste, failure, grief, were things, emotions, that no one really felt anymore. Reflection is useless, the world is senseless. Evil is its only permanence. God is not alive. Love cannot be trusted. Surface, surface, surface was all that anyone found meaning in... this was civilization as I saw it, colossal and jagged...

Corporeal reality is much more rich and precious than we realize. It feels good to have a body, to surge on currents of emotion, to have nerve endings, mitochondria in our cells, tangible focused energy, the embodiment of light — given a voice.

The true impact of an action depends on what happens because of that action, not on what happens, period. When we work hard and see positive results, it’s often easy to neglect the fact that some portion of those results would have occurred anyway, or that someone else might have filled our role just as well as we did. There is often a gap between true impact and ‘tangible impact’ – the immediate results of our actions – and understanding that gap is crucial to finding the places where you can make a real difference.

It took me an entire lifetime to find out what my generator is. It is: We favor the visible, the embedded, the personal, the narrated, and the tangible; we scorn the abstract. Everything good (aesthetics, ethics) and wrong (Fooled by Randomness) with us seems to flow from it.

Bless that good, good woman who hung the crucifix round my neck! for it is a comfort and a strength to me whenever I touch it. It is odd that a thing which I have been taught to regard with disfavour and as idolatrous should in a time of loneliness and trouble be of help. Is it that there is something in the essence of the thing itself, or that it is a medium, a tangible help, in conveying memories of sympathy and comfort?

Buying a lottery ticket is the only time in our lives we can hold a tangible dream of getting the good stuff that you already have and take for granted. We are paying for a dream, and you may not understand that because you are already living a dream. That’s why we buy more tickets than you do.

I saw a star and its light was like something woven of hope and music, and the shimmer of it was a voice crying out to my spirit to keep hold, to take joy, and for a moment the whole of my suffering seemed unmade. The darkness became the false thing and the joy of that light, it was the truest thing I had ever known. How can we believe what beauty speaks to us in the darkness of mental illness and cancer and abuse and death? Because beauty calls to us with the voice of God. We are answered not with argument or angry demands for obedience but with the presence of Immanuel, God here with us in the shadows. What beauty reveals is the intimacy of the divine in our grief. God gives us beauty, not as his argument but as his offering - a gift that immersed us in something that allows us to touch hope, to taste healing, to tangibly encounter something opposite to disintegration and destruction. Where suffering has made God abstract and distant to us, where brokenness leaves us with unanswerable questions, beauty allows us to taste and see God’s presence as he breaks into the circles of our inmost grief to remake the broken world. Beauty offers us a theodicy of encounter.

Fiction writing is art. It therefore, has few mathematical or scientific limits to its evolution. The writer must always push forward, experiment, and strive to reach new levels of storytelling. Good fiction comments on reality, but transports the reader to a sensational world of wonder and interest that far outweighs tangible existence.

What is so often said about the solders of the 20th century is that they fought to make us free. Which is a wonderful sentiment and one witch should evoke tremendous gratitude if in fact there was a shred of truth in that statement but, it's not true. It's not even close to true in fact it's the opposite of truth. There's this myth around that people believe that the way to honor deaths of so many of millions of people; that the way to honor is to say that we achieved some tangible, positive, good, out of their death's. That's how we are supposed to honor their deaths. We can try and rescue some positive and forward momentum of human progress, of human virtue from these hundreds of millions of death's but we don't do it by pretending that they'd died to set us free because we are less free; far less free now then we were before these slaughters began. These people did not die to set us free. They did not die fighting any enemy other than the ones that the previous deaths created. The beginning of wisdom is to call things by their proper names. Solders are paid killers, and I say this with a great degree of sympathy to young men and women who are suckered into a life of evil through propaganda and the labeling of heroic to a man in costume who kills for money and the life of honor is accepting ordered killings for money, prestige, and pensions. We create the possibility of moral choice by communicating truth about ethics to people. That to me is where real heroism and real respect for the dead lies. Real respect for the dead lies in exhuming the corpses and hearing what they would say if they could speak out; and they would say: If any ask us why we died tell it's because our fathers lied, tell them it's because we were told that charging up a hill and slaughtering our fellow man was heroic, noble, and honorable. But these hundreds of millions of ghosts encircled the world in agony, remorse will not be released from our collective unconscious until we lay the truth of their murders on the table and look at the horror that is the lie; that murder for money can be moral, that murder for prestige can be moral. These poor young men and woman propagandized into an undead ethical status lied to about what is noble, virtuous, courageous, honorable, decent, and good to the point that they're rolling hand grenades into children's rooms and the illusion that, that is going to make the world a better place. We have to stare this in the face if we want to remember why these people died. They did not die to set us free. They did not die to make the world a better place. They died because we are ruled by sociopaths. The only thing that can create a better world is the truth is the virtue is the honor and courage of standing up to the genocidal lies of mankind and calling them lies and ultimate corruptions. The trauma and horrors of this century of staggering bloodshed of the brief respite of the 19th century. This addiction to blood and the idea that if we pour more bodies into the hole of the mass graves of the 20th century, if we pour more bodies and more blood we can build some sort of cathedral to a better place but it doesn't happen. We can throw as many young men and woman as we want into this pit of slaughter and it will never be full. It will never do anything other than sink and recede further into the depths of hell. We can’t build a better world on bodies. We can’t build peace on blood. If we don't look back and see the army of the dead of the 20th century calling out for us to see that they died to enslave us. That whenever there was a war the government grew and grew. We are so addicted to this lie. What we need to do is remember that these bodies bury us. This ocean of blood that we create through the fantasy that violence brings virtue. It drowns us, drowns our children, our future, and the world. When we pour these endless young bodies into this pit of death; we follow it.

Tracking your progress provides you with tangible evidence that you’re moving towards your goals.

Every good story has the same shape. The beginning establishes a goal, the more tangible the better. In the middle we watch the fight toward that goal. The end is what happens when it’s been reached, or when reaching it’s finally failed. What I always say when I teach is: the longer the middle, the better the story. The middle is when we still don’t know the outcome. That’s when we care the most about what’s happening. The longer you can keep the audience engaged in the pursuit without actually resolving that pursuit—that’s real mastery.

Rather I like to think of myself as charitable. The charitable say in effect, “I seem to have more than I need and you seem to have less than you need. I would like to share my excess with you.” Fine, if my excess is tangible, money or goods, and fine if not, for I learned that to be charitable with gestures and words can bring enormous joy and repair injured feelings.

But money doesn’t work in the sense that labor or tangible capital expends effort to produce commodities. Credit is debt, and debt extracts interest. Financial salesmen who promise investors, “Make your money work for you” actually mean that society should work for the creditors — and that means for the banks that create credit. The effect is to turn the economic surplus into a flow of interest payments, diverting revenue from tangible capital investment. As the economy’s reproductive powers are dried up, the financialization process is kept going by easing credit terms and lending — not to produce more goods and services, but to bid up prices for the real estate, stocks and bonds being pledged as collateral for larger and larger loans.

In short, decades of evidence demonstrate that the presence of women in politics makes a tangible difference to the laws that get passed. And in that case, maybe, just maybe, when Bernie Sanders said, ‘It is not good enough for someone to say, “I’m a woman! Vote for me!”’, he was wrong. The problem isn’t that anyone thinks that’s good enough. The problem is that no one does.

There are many that enter into friendships and relationships with unrealistic expectations. God has taught me how to stop having high expectations in people, and instead put expectations in Him. He gives humans choices. No matter how "good", strong, or well-meaning a person may be, it's unrealistic to think that he or she can fulfill our every expectation. We live in a world where humans want power; as you can see, everything requires power from the intangible things to the tangible things. Be careful of who you trust because who they truly are, may not be who you thought they were even if you've known them for years. Sometimes the greatest backstabbers are the ones you trusted after many years and then they eventually show their true colors. Such is life.

Being with Joshua felt right and good. He was everything stable, safe, secure. With him there were no agonizing waits or pointless heartaches. He was real, tangible, and right here in my arms.

There was a legend on the road that the Mormon Tabernacle in Salt Lake City was a veritable storehouse of gold, silver, and precious stones and it was this that lured Smiler back to that city. At that time a high adobe wall surrounded the block on which stood the Tabernacle and the then unfinished Mormon Temple. We looked it over for several days and nights but could get nothing tangible to work on. Sunday we attended services and the plate was to be seen, silver and gold; more than we could carry away if we got it. At last we decided to go over the wall and give the place a good reconnaissance. If it looked feasible we could get a couple of other idle burglars and give it a thorough looting. On top of the wall we pulled up our light ladder and placed it inside. Smiler went down first. I barely had my feet off the ladder when a dozen men rose up out of the shrubbery armed with shotguns, and surrounded us. We stood still by the wall. One of them spoke, sternly, evenly: “Go back over that wall.” Little we knew the Mormons. We went up the ladder, pulled it up, and went down and away. When Smiler’s good humor returned he held up his hand. “Kid, I’ll never try to rob another Mormon. I’ll go to work first.

Cars do not reflect the character of a person. A car is tangible, while a soul is spiritual. How can one represent the other? If cars represent our character, then we should all be driving convertibles. Because people change depending on if things are good or bad, and so are as fickle as the weather. A car can never fulfill someone the way a solid friendship, memorable experience or a good lamb roast can.

When there was pain or hurt, or bad memories crowded in, work could be a literal lifeline, taking your mind away from what you couldn't deal with and channeling it into something good, something tangible.

The discovery of useful forms is precious. Once found, they should never be abandoned for trivial reasons. It’s easy to imagine today’s art instructor cautioning Chopin that the Mazurka thing is getting a little repetitive, that the work is not progressing. Well, true, it may not have been progressing — but that’s not the issue. Writing Mazurkas may have been useful only to Chopin — as a vehicle for getting back into the work, and as a place to begin making the next piece. For most artists, making good art depends upon making lots of art, and any device that carries the first brushstroke to the next blank canvas has tangible, practical value. Only

Have you heard the story of the widow’s mite?’ ‘Yes.’ ‘For years, as a schoolboy, I turned it over and over in my head. The poor widow’s small gift was more precious than the rich man’s large one. Okay. Fine. I understood the message. I could see the dignity it gave to every act of charity. But I could see a whole lot more encoded in that parable, and those other things wouldn’t go away. ‘I could see a religion which cared more about feeling good than doing good. A religion which valued the pleasure of giving – or the pain – more than any tangible effect. A religion which put … saving your own soul through good works far above their worldly consequences.

But my parents understood that the world that they made within the walls of our house was what constituted home. So I grew up in spaces framed by art and color, filled with candlelight, marked by beauty. I grew up within a rhythm of time made sacred by family devotions in the morning and long conversations in the evening. I grew up with the sense of our daily life as a feast and delight; a soup-and-bread dinner by the fire, Celtic music lilting in the shadows, and the laughter of my siblings gave me a sense of the blessedness of love, of God's life made tangible in the food and touch and air of our home. It was a fight for my parents, I know. Every day was a battle to bring order to mess, peace to stressful situations, beauty to the chaos wrought by four young children. But that's the reality of incarnation as it invades a fallen world....What my parents-bless them-knew...is that to make a home right in the midst of the fallen world is to craft out a space of human flesh and existence in which eternity rises up in time, in which the kingdom comes, in which we may taste and see the goodness of God.

What Is Trust? There are many different models and definitions of trust in the published literature. However, the focus of this book is to learn to build and maintain trust in the workplace. For this purpose, trust is defined as choosing to risk making something you value vulnerable to another person’s actions. When you trust someone, what you make vulnerable can range from concrete things such as money, a job, a promotion, or a particular goal, to less tangible things like a belief you hold, a cherished way of doing things, your “good name,” or even your sense of happiness and well being. Whatever you choose to make vulnerable to the other’s actions, you do so because you believe their actions will support it or, at the very least, will not harm it. Some people tend to extend trust to others easily and with little or no evidence it is warranted. They only withdraw their trust it if is betrayed. Others believe that people must earn their trust by demonstrating trustworthiness. Whether you tend to extend trust more or less easily, you do so by assessing the probability that the other person will support or harm what you value in the future. In this sense choosing to trust or distrust is a risk assessment.

Judge them by their works. What have they done for mankind beyond the spinning of airy fancies and the mistaking of their own shadows for gods? They have added to the gayety of mankind, I grant; but what tangible good have they wrought for mankind? They philosophized, if you will pardon my misuse of the word, about the heart as the seat of the emotions, while the scientists were formulating the circulation of the blood. They declaimed about famine and pestilence as being scourges of God, while the scientists were building granaries and draining cities. They builded gods in their own shapes and out of their own desires, while the scientists were building roads and bridges. They were describing the earth as the centre of the universe, while the scientists were discovering America and probing space for the stars and the laws of the stars. In short, the metaphysicians have done nothing, absolutely nothing, for mankind. Step by step, before the advance of science, they have been driven back.

Hunter was a deeply sentimental man, and like most sentimentalists, he was a pack rat, because such people, and I am one, confer on objects the essence of a person, place, or event. They are tangible reminders of the good and significant, and they are more than simply reminders, they are talismans, objects consecrated by memory. They have magical properties and they are not to be lightly disposed of or given away, because in losing them we lose a part of our memory, and memories are the bricks of the houses of our selves, our lives.

I think they wanted me to be happy,” Mia told me, “but in a very shallow, let’s-not-get-too-deep kind of way.” Mia recalled that her parents accepted her happiness only about tangible, outer-world things they approved of, such as Christmas gifts, new clothes, or a good report card. Mia hid her true reactions because her parents often judged her feelings as excessive, weak, or oversensitive. Because of their rejection, Mia began to minimize and hide her feelings from herself too. She gradually lost her emotional freedom, her right to feel whatever she felt.

But whenever I tried to pin down this idea of self-esteem, the specific qualities we hoped to inculcate, the specific means by which we might feel good about ourselves, the conversation always seemed to follow a path of infinite regress. Did you dislike yourself because of your color or because you couldn’t read and couldn’t get a job? Or perhaps it was because you were unloved as a child—only, were you unloved because you were too dark? Or too light? Or because your mother shot heroin into her veins … and why did she do that anyway? Was the sense of emptiness you felt a consequence of kinky hair or the fact that your apartment had no heat and no decent furniture? Or was it because deep down you imagined a godless universe? Maybe one couldn’t avoid such questions on the road to personal salvation. What I doubted was that all the talk about self-esteem could serve as the centerpiece of an effective black politics. It demanded too much honest self-reckoning from people; without such honesty, it easily degenerated into vague exhortation. Perhaps with more self-esteem fewer blacks would be poor, I thought to myself, but I had no doubt that poverty did nothing for our self-esteem. Better to concentrate on the things we might all agree on. Give that black man some tangible skills and a job. Teach that black child reading and arithmetic in a safe, well-funded school. With the basics taken care of, each of us could search for our own sense of self-worth.

What separates a good day from a bad one is not necessarily that we have been without stress or have returned home early. It is that we have derived a tangible impression of having made a difference to the lives of others. It turns out that it is simply not enough to make only ourselves happy.

Do you ever wonder why a battered wife stays with her husband? Why people continue to spend money they don’t have even though they know they are deeply in debt? Why some keep jamming food in their mouths when they’re already overweight? Why do people stay in bad relationships? Why are some people still racist? Why do people still drink and drive? You’d think the response to all these things would be obvious and cause them to scream, “Duh, of course I need to change this.” Why do we keep doing church the same way even when we know it’s in critical decline? Why do paid church leaders spend so much time preparing for a 90-minute service for Christians who have heard it all before? Why do we still call our message the good news when it clearly seems to be bad news or no news to Sojourners? Why do we think Pharisees are only found in the Bible? Why is returning to a simpler form of ancient church so hard to grasp?

Luxury beliefs’ are the latest status symbol for rich Americans” by Rob Henderson New York Post, August 3, 2022 In the past, upper-class Americans used to display their social status with luxury goods. Today, they do it with luxury beliefs. People care a lot about social status. In fact, research indicates that respect and admiration from our peers are even more important than money for our sense of well-being. ...as trendy clothes and other products become more accessible and affordable, there is increasingly less status attached to luxury goods. The upper classes have found a clever solution to this problem: luxury beliefs. These are ideas and opinions that confer status on the rich at very little cost, while taking a toll on the lower class. ‘Upper-class people don a luxury belief to separate themselves from the lower class’ ... White privilege is the luxury belief that took me the longest to understand, because I grew up around poor whites. Often members of the upper-class claim that racial disparities stem from inherent advantages held by whites. Yet Asian Americans are more educated, have higher earnings and live longer than whites. Affluent whites are the most enthusiastic about the idea of white privilege, yet they are the least likely to incur any costs for promoting that belief. Rather, they raise their social standing by talking about their privilege. In other words, upper-class whites gain status by talking about their high status. When laws are enacted to combat white privilege, it won’t be the privileged whites who are harmed. Poor whites will bear the brunt. ... like with diamond rings or designer clothes of old, upper-class people don a luxury belief to separate themselves from the lower class. These beliefs, in turn, produce real, tangible consequences for disadvantaged people, further widening the divide.

We're not perfect, Sia, but we're not a force of some all-powerful evil. We're just people who happen to disagree with what the angels are doing. Good and evil aren't tangible. They aren't inherent because of where we were born. They're just a matter of perspective which changes depending on whose story you listen to.

Tangible makes us feel better. Tangible helps us predict a good ROI, but brand loyalty, relationships, and other key foundations of community are inherently intangible but almost incalculably invaluable. We can conduct surveys and look at indicators like all of those we’ve just listed, but as it stands, there is no perfect measure .

Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

I call these ingredients “fascination badges” because they’re emblematic of what you represent. So how, exactly, are you fascinating? Seven potential areas:   1. Purpose: Your reason for being; your function as a brand.   2. Core beliefs: The code of values and principles that guide you; what you stand for.   3. Heritage: Your reputation and history; the “backstory” of how you came to be.   4. Products: The goods, services, or information you produce.   5. Benefits: The promises of reward for purchasing the product, both tangible and abstract, overt and implied.   6. Actions: How you conduct yourself.   7. Culture: All the characteristics of your identity, including personality, executional style, and mind-set.

We have good news and bad news. The good news is that the dismal vision of human sexuality reflected in the standard narrative is mistaken. Men have not evolved to be deceitful cads, nor have millions of years shaped women into lying, two-timing gold-diggers. But the bad news is that the amoral agencies of evolution have created in us a species with a secret it just can’t keep. Homo sapiens evolved to be shamelessly, undeniably, inescapably sexual. Lusty libertines. Rakes, rogues, and roués. Tomcats and sex kittens. Horndogs. Bitches in heat.1 True, some of us manage to rise above this aspect of our nature (or to sink below it). But these preconscious impulses remain our biological baseline, our reference point, the zero in our own personal number system. Our evolved tendencies are considered “normal” by the body each of us occupies. Willpower fortified with plenty of guilt, fear, shame, and mutilation of body and soul may provide some control over these urges and impulses. Sometimes. Occasionally. Once in a blue moon. But even when controlled, they refuse to be ignored. As German philosopher Arthur Schopenhauer pointed out, Mensch kann tun was er will; er kann aber nicht wollen was er will. (One can choose what to do, but not what to want.) Acknowledged or not, these evolved yearnings persist and clamor for our attention. And there are costs involved in denying one’s evolved sexual nature, costs paid by individuals, couples, families, and societies every day and every night. They are paid in what E. O. Wilson called “the less tangible currency of human happiness that must be spent to circumvent our natural predispositions.”2 Whether or not our society’s investment in sexual repression is a net gain or loss is a question for another time. For now, we’ll just suggest that trying to rise above nature is always a risky, exhausting endeavor, often resulting in spectacular collapse. Any attempt to understand who we are, how we got to be this way, and what to do about it must begin by facing up to our evolved human sexual predispositions. Why do so many forces resist our sustained fulfillment? Why is conventional marriage so much damned work? How has the incessant, grinding campaign of socio-scientific insistence upon the naturalness of sexual monogamy combined with a couple thousand years of fire and brimstone failed to rid even the priests, preachers, politicians, and professors of their prohibited desires? To see ourselves as we are, we must begin by acknowledging that of all Earth’s creatures, none is as urgently, creatively, and constantly sexual as Homo sapiens.

We have never understood why men mount the heads of animals and hang them up to look down on their conquerors. Possibly it feels good to these men to be superior to animals, but it does seem that if they were sure of it they would not have to prove it. Often a man who is afraid must constantly demonstrate his courage and, in the case of the hunter, must keep a tangible record of his courage.

Rockefeller was a strange guy. But he figured out something that now applies to tens of millions of workers. Rockefeller’s job wasn’t to drill wells, load trains, or move barrels. It was to think and make good decisions. Rockefeller’s product—his deliverable—wasn’t what he did with his hands, or even his words. It was what he figured out inside his head. So that’s where he spent most of his time and energy. Despite sitting quietly most of the day in what might have looked like free time or leisure hours to most people, he was constantly working in his mind, thinking problems through. This was unique in his day. Almost all jobs during Rockefeller’s time required doing things with your hands. In 1870, 46% of jobs were in agriculture, and 35% were in crafts or manufacturing, according to economist Robert Gordon. Few professions relied on a worker’s brain. You didn’t think; you labored, without interruption, and your work was visible and tangible. Today, that’s flipped. Thirty-eight percent of jobs are now designated as “managers, officials, and professionals.” These are decision-making jobs. Another 41% are service jobs that often rely on your thoughts as much as your actions.

Lying in bed that morning after a long and frantic run home, the door dead bolted, chained, and a chair hooked under the knob for good measure, Evangeline knew that she wouldn’t be able to fall asleep. Every creak, every distant sound, drew her attention. Finally, when footsteps sounded from overhead, she watched the ceiling with a tangible fear that John Smith knew what she’d done and that his secret wasn’t safe.

The best foundation for a successful investment—or a successful investment career—is value. You must have a good idea of what the thing you’re considering buying is worth. There are many components to this and many ways to look at it. To oversimplify, there’s cash on the books and the value of the tangible assets; the ability of the company or asset to generate cash; and the potential for these things to increase.

The second decade of the 21st century has seen the rise of a counter-Enlightenment movement called populism, more accurately, authoritarian populism.24 Populism calls for the direct sovereignty of a country’s “people” (usually an ethnic group, sometimes a class), embodied in a strong leader who directly channels their authentic virtue and experience. Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

Similarly, habits often appear to make no difference until you cross a critical threshold and unlock a new level of performance. In the early and middle stages of any quest, there is often a Valley of Disappointment. You expect to make progress in a linear fashion and it’s frustrating how ineffective changes can seem during the first days, weeks, and even months. It doesn’t feel like you are going anywhere. It’s a hallmark of any compounding process: the most powerful outcomes are delayed. This is one of the core reasons why it is so hard to build habits that last. People make a few small changes, fail to see a tangible result, and decide to stop. You think, “I’ve been running every day for a month, so why can’t I see any change in my body?” Once this kind of thinking takes over, it’s easy to let good habits fall by the wayside. But in order to make a meaningful difference, habits need to persist long enough to break through this plateau—what I call the Plateau of Latent Potential.

I find philosophy—philosophy in the largest sense—a profoundly concrete, sensual activity. I know others who feel the same. The world of ideas seems as solid as the world of seas and mountains—or more so. One can no more change its topography than one can move Samarqand closer to Bukhara, although one can discover new views or discover that one has gotten the topography wrong, or that many people have for many years. Ideas seem as embodied, in the world of ideas, with its views and obstructions and vastness, as we do in our material world. They seem tangible, with specific savors, aesthetic properties, emotional tones, curves, surfaces, insides, hidden places, structure, geometry, dark passages, shining corners, auras, force fields, and combinatorial chemistry. This is one great reason why “travelling, whether in the mental or the physical world, is a joy,” as Bertrand Russell said, and why “it is good to know that, in the mental world at least, there are vast countries still very imperfectly explored.

The attempt to define free will is the granddaddy of these pointless quests. We understand what it is to be coerced. It is to be a prisoner frog-marched down a hill. Coercion is something tangible. Freedom is the absence of coercion, nothing more. Events from childhood do not coerce our personalities in adulthood. We are not frog-marched by parental spankings at age six into being guilt-ridden thirty-year-olds. Our genes do not coerce our adulthood. Unlike spankings, they have a substantial statistical effect on our personality, but we are not frog-marched into being alcoholics even if our biological parents are alcoholics. Even having the genetic predisposition, there are tactics we can adopt to avoid alcoholism. We can, for example, shun drinking altogether. There are many more teetotal people with alcoholic parents than you would expect there to be by chance alone. Absent coercion, we are free. Freedom of the will, choice, the possibility of change, mean nothing more-absolutely nothing more than the absence of coercion. This means simply that we are free to change many things about ourselves. Indeed, the main facts of this book—that depressives often become nondepressives, that lifelong panickers become panic free, that impotent men become potent again, that adults reject the sex role they were raised with, that alcoholics become abstainers—demonstrate this. None of this means that therapists, parents, genes, good advice, and even dyspepsia do not influence what we do. None of this denies that there are limits on how much we can change. It only means that we are not prisoners.

Now and then, teaching may approach poetry, and now and then it may approach profanity. May I tell you a little story about the great Einstein? I listened once to Einstein as he talked to a group of physicists in a party. "Why have all the electrons the same charge?" said he. "Well, why are all the little balls in the goat dung of the same size?" Why did Einstein say such things? Just to make some snobs to raise their eyebrows? He was not disinclined to do so, I think. Yet, probably, it went deeper. I do not think that the overheard remark of Einstein was quite casual. At any rate, I learnt something from it: Abstractions are important; use all means to make them more tangible. Nothing is too good or too bad, too poetical or too trivial to clarify your abstractions. As Montaigne put it: The truth is such a great thing that we should not disdain any means that could lead to it. Therefore, if the spirit moves you to be a little poetical, or a little profane, in your class, do not have the wrong kind of inhibition." - George Polya's Mathematical Discovery, Volume 11, pp 102, 1962.

This was what i could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one's taking pleasure in a feeling or a look or a gesture, of receiving another person's love or kindness. Nothing was affirmative, the term 'generosity of spirit,' applied to nothing, was a cliche, was some kind of bad joke.

By far, the most important distortions and confabulations of memory are those that serve to justify and explain our own lives. The mind, sense-making organ that it is, does not interpret our experiences as if they were shattered shards of glass; it assembles them into a mosaic. From the distance of years, we see the mosaic’s pattern. It seems tangible, unchangeable; we can’t imagine how we could reconfigure those pieces into another design. But it is a result of years of telling our story, shaping it into a life narrative that is complete with heroes and villians, an account of how we came to be the way we are. Because that narrative is the way we understand the world and our place in it, it is bigger than the sum of its parts. If on part, one memory, is shown to be wrong, people have to reduce the resulting dissonance and even rethink the basic mental category: you mean Dad (Mom) wasn’t such a bad (good) person after all? You mean Dad (Mom) was a complex human being? The life narrative may be fundamentally true; Your father or mother might really have been hateful, or saintly. The problem is that when the narrative becomes a major source of self-justification, one the storyteller relies on to excuse mistakes and failings, memory becomes warped in its service. The storyteller remembers only the confirming examples of the parent’s malevolence and forgets the dissonant instances of the parent’s good qualities. Over time, as the story hardens, it becomes more difficult to see the whole parent — the mixture of good and bad, strengths and flaws, good intentions and unfortunate blunders. Memories create our stories, but our stories also create our memories.

It is as transforming and creative beings that humans, in their permanent relations with reality, produce not only material goods--tangible objects--but also social institutions, ideas and concepts. Through their continuing praxis, men and women simultaneously create history and become historical-social beings. Because--in contrast to animals--people can tri-dimensionalize time into the past, the present, and the future, their history, in function of their own creations, develops as a constant process of transformation within which epochal units materialize.

Nevertheless, scholars keep obsessing about selfish motives, simply because both economics and behaviorism have indoctrinated them that incentives drive everything that animals or humans do. I don’t believe a word of it, though, and a recent ingenious experiment on children drives home why. The German psychologist Felix Warneken investigated how young chimpanzees and children assist human adults. The experimenter was using a tool but dropped it in midjob: would they pick it up? The experimenter’s hands were full: would they open a cupboard for him? Both species did so voluntarily and eagerly, showing that they understood the experimenter’s problem. Once Warneken started to reward the children for their assistance, however, they became less helpful. The rewards, it seems, distracted them from sympathizing with the clumsy experimenter.50 I am trying to figure how this would work in real life. Imagine that every time I offered a helping hand to a colleague or neighbor—keeping a door open or picking up their mail—they stuffed a few dollars in my shirt pocket. I’d be deeply offended, as if all I cared about was money! And it would surely not encourage me to do more for them. I might even start avoiding them as being too manipulative. It is curious to think that human behavior is entirely driven by tangible rewards, given that most of the time rewards are nowhere in sight. What are the rewards for someone who takes care of a spouse with Alzheimer’s? What payoffs does someone derive from sending money to a good cause? Internal rewards (feeling good) may very well come into play, but they work only via the amelioration of the other’s situation. They are nature’s way of making sure that we are other-oriented rather than self-oriented.

Have you ever been in a place where history becomes tangible? Where you stand motionless, feeling time and importance press around you, press into you? That was how I felt the first time I stood in the astronaut garden at OCA PNW. Is it still there? Do you know it? Every OCA campus had – has, please let it be has – one: a circular enclave, walled by smooth white stone that towered up and up until it abruptly cut off, definitive as the end of an atmosphere, making room for the sky above. Stretching up from the ground, standing in neat rows and with an equally neat carpet of microclover in between, were trees, one for every person who’d taken a trip off Earth on an OCA rocket. It didn’t matter where you from, where you trained, where your spacecraft launched. When someone went up, every OCA campus planted a sapling. The trees are an awesome sight, but bear in mind: the forest above is not the garden’s entry point. You enter from underground. I remember walking through a short tunnel and into a low-lit domed chamber that possessed nothing but a spiral staircase leading upward. The walls were made of thick glass, and behind it was the dense network you find below every forest. Roots interlocking like fingers, with gossamer fungus sprawled symbiotically between, allowing for the peaceful exchange of carbon and nutrients. Worms traversed roads of their own making. Pockets of water and pebbles decorated the scene. This is what a forest is, after all. Don’t believe the lie of individual trees, each a monument to its own self-made success. A forest is an interdependent community. Resources are shared, and life in isolation is a death sentence. As I stood contemplating the roots, a hidden timer triggered, and the lights faded out. My breath went with it. The glass was etched with some kind of luminescent colourant, invisible when the lights were on, but glowing boldly in the dark. I moved closer, and I saw names – thousands upon thousands of names, printed as small as possible. I understood what I was seeing without being told. The idea behind Open Cluster Astronautics was simple: citizen-funded spaceflight. Exploration for exploration’s sake. Apolitical, international, non-profit. Donations accepted from anyone, with no kickbacks or concessions or promises of anything beyond a fervent attempt to bring astronauts back from extinction. It began in a post thread kicked off in 2052, a literal moonshot by a collective of frustrated friends from all corners – former thinkers for big names gone bankrupt, starry-eyed academics who wanted to do more than teach the past, government bureau members whose governments no longer existed. If you want to do good science with clean money and clean hands, they argued, if you want to keep the fire burning even as flags and logos came down, if you understand that space exploration is best when it’s done in the name of the people, then the people are the ones who have to make it happen.

Similarly, some people have a four-lane highway for constant achievement, a striving talent we call achiever. They may not have to win, but they do feel a burning need to achieve something tangible every single day. And these people mean every single day. For them, every day — workday, weekend, vacation — starts at zero. They have to rack up some numbers by the end of the day to feel good about themselves. This burning flame may dwindle as evening comes, but the next morning, it rekindles itself, spurring its host to look for new items to cross off his list. These people are the fabled “self-starters.

… where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s taking pleasure in a feeling or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliché, was some kind of bad joke. Sex is mathematics. Individuality no longer an issue. What does intelligence signify? Define reason. Desire—meaningless. Intellect is not a cure. Justice is dead. Fear, recrimination, innocence, sympathy, guilt, waste, failure, grief, were things, emotions, that no one really felt anymore. Reflection is useless, the world is senseless. Evil is its only permanence. God is not alive. Love cannot be trusted. Surface, surface, surface was all that anyone found meaning in … this was civilization as I saw it, colossal and jagged …

Senseless people name evil good, call good evil. As you are doing. You accuse Us of passing false judgement: you do Us injustice. We shall prove this to you. You ask who We are: We are God’s handle, Master Death, a truly effective reaper. Our scythe works its way. It cuts down white, black, red, brown, green, blue, grey, yellow, and all kinds of lustrous flowers in its path, irrespective of their splendour, their strength, their virtue. And the violet’s beautiful colour, rich perfume, and palatable sap, avail it nought. See: that is justice. Our justification was acknowledged by the Romans and the poets, for they knew Us better than you do. You ask what We are: We are nothing, and yet something. Nothing, because We have neither life, nor being, nor form, and We are no spirit, not visible, not tangible; something, because We are the end of life, the end of existence, the beginning of nullity, a cross between the two. We are a happening that fells all people. Huge giants must fall before Us; all living beings must be transformed by Us. You ask where We are: We are not ascertainable. But Our form was found in a temple in Rome*, painted on a wall, as a hoodwinked man sitting on an ox; this man wielded a hatchet in his right hand and a shovel in his left hand, with which he was beating the ox. A great crowd of all kinds of people was hitting him, fighting him, and making casts at him, each one with the tools of his trade: even the nun with her psalter was there. They struck and made casts at the man on the ox, he who signified Us; yet Death contested and buried them all. Pythagoras likens Us to a man’s form with the eyes of a basilisk: they wandered to the ends of the Earth, and every living creature had to die at their glance. You ask where We are: We are from the Earthly Paradise. God created Us there and gave Us Our true name, when he said: «The day that ye bite of this fruit, ye shall die the death.» And for that reason We call ourself: «We, Death, mighty ruler and master on Earth, in the air, and in the rivers of the sea.» You ask what good We do: you have already heard that We bring the world more advantage than harm. Now cease, rest content, and thank Us for the kindness we have done you!

Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

This city did not deserve what happened to it. Neither does any other shrinking city. Half a century after the Kerner Report tried to inspire a new approach to urban life, we are at another crossroads between how things were once done and how we can choose to do t hem in the future. In a way, public drinking water systems are the perfect embodiment of the ideal that we might reach toward. The sprawling pipelines articulate the shape of a community. House by house, they are a tangible affirmation that each person belongs. They tie the city together, and often the metropolitan region as well. If only some have good, clean water and others do not, the system breaks down. It isn't safe. The community gets sick. But when we are all connected to the water, and to each other, it is life-giving - holy, even.

An attempt had been made to console him with the hazy promise of some future reward, — which however was to consist rather of the good opinion of good men than of anything tangible and useful. But even this would never come to him. What would good men know of him and of his self-sacrifice when he should have been driven out of the world by poverty, and forced probably to go to some New Zealand or back Canadian settlement to look for his bread? How easy, thought Phineas, must be the sacrifices of rich men, who can stay their time, and wait in perfect security for their rewards! But for such a one as he, truth to a principle was political annihilation. Two or three years ago he had done what he knew to be a noble thing; — and now, because he had done that noble thing, he was to be regarded as unfit for that very employment for which he was peculiarly fitted

What is most characteristically human is not guaranteed to us by our species or by our culture but given only in potential. A spiritual master once expressed it this way: A person must work to become human. What is most distinctly human in us is something more than the role we play in society and more than the conditioning, whether for good or bad, of our culture. It is our essential Self, which is our point of contact with Infinite Spirit. This Spirit is not to be understood as a metaphysical assertion requiring belief, but as something we can experience for ourselves. What if you, as a human being, represent the final result of a process in which this Spirit has evolved better and better reflectors of itself? If the human being is the most evolved carrier of the Creative Spirit – possessing conscious love, will, and creativity – then our humanity is the degree to which this physical and spiritual vehicle, and particularly our nervous system, can reflect or manifest Spirit. That which is most sacred in us, that which is deeper than our individual personality, is our connection to this Spirit, this Creative Power. Whereas conventional religious belief has the tendency to anthropomorphize God/Spirit, this process consists of the human being becoming qualified by the attributes of God. It could be called the „sanctification“ of the human being. Our human nature is realized through the understanding and awareness that the essential human Self is a reflection of Spirit. To become truly human is to attain a tangible awareness of Spirit, to realize oneself as a reflection of Spirit, or God. The education of the Soul is the Great Work. The beginning of this Work consists of awakening a transcending awareness...

In the words of Andy Grove: “To understand a company’s strategy, look at what they actually do rather than what they say they will do.”…. Here is a way to frame the investments that we make in the strategy that becomes our lives: we have resources – which include personal time, energy, talent and wealth – and we are using them to try to grow several “businesses” in our personal lives… How should we devote our resources to these pursuits? Unless you manage it mindfully, your personal resource allocation process will decide investments for you according to the “default” criteria that essentially are wired into your brain and your heart. As is true in companies, your resources are not decided and deployed in a single meeting or when you review your calendar for the week ahead. It is a continuous process –and you have, in your brain, a filter for making choices about what to prioritize. But it’s a messy process. People ask for your time and energy every day, and even if you are focused on what’s important to you, it’s still difficult to know which are the right choices. If you have an extra ounce of energy or a spare 30 minutes, there are a lot of people pushing you to spend them here rather than there. With so many people and projects wanting your time and attention, you can feel like you are not in charge of your own destiny. Sometimes that’s good: opportunities that you never anticipated emerge. But other times, those opportunities can take you far off course… The danger for high-achieving people is that they’ll unconsciously allocate their resources to activities that yield the most immediate, tangible accomplishments… How you allocate your own resources can make your life turn out to be exactly as you hope or very different from what you intend.

where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s taking pleasure in a feeling or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliché, was some kind of bad joke.

Compared with a typical mail-order ad, the “imagine cable television” appeal is a much more subtle appeal to self-interest. Note that the benefits offered were not fantastic in a Caples-esque way. The gist was that you could avoid the hassle of leaving home (!) by ordering cable. Indeed, just hearing about the benefits, in the abstract, wasn’t enough to lure additional subscribers. It was only when people put themselves in the starring role—I can see myself watching a good movie at home with my hubby, and I can get up and check on the kids in the next room whenever I like … and think of all that babysitting money I’d save!—that their interest grew. This finding suggests that it may be the tangibility, rather than the magnitude, of the benefits that makes people care. You don’t have to promise riches and sex appeal and magnetic personalities. It may be enough to promise reasonable benefits that people can easily imagine themselves enjoying.

If the weakness of mainstream fiction is its deliberate smallness, the weakness of sf is its puffed-up size, its gauzy immensities. SF often pays so much attention to cosmic ideas that the story's surface is vague. Too much sf suffers from a lack of tangible reality. Muzzy settings, generic characters concocted merely for the sake of the idea, improbable action plots tidily wrapped up at the end. Too much preaching, not enough concrete, credible detail. An sf writer can get published without mastering certain things that most mainstream writers can’t evade: evocative prose style, naturalistic dialogue, attention to detail. Refraining from editorializing, over-explaining, or pat resolutions. To us, the contents of The Best American Short Stories seem paltry and timebound. To them, the contents of Asimov’s are overblown and underrealized. It’s no wonder that sf never makes the Ravenel collection. SF is habitually strong in areas considered unessential to good mainstream fiction, and weak in those areas that are considered essential. It doesn't matter that to the sf reader most contemporary fiction is so interested in "how things really are" in tight focus that it missed "how things really are" in the big picture. SF’s different standards make it invisible to mainstream readers, not in the literal way of H.G. Wells's invisible man, but in the cultural way of Ralph Ellison's. It's not that they can’t see us, it's that they don't know what to make of what they see. What they don't know about sf, and worse still, what they think they do know, make it impossible for them to appreciate our virtues. We are like a Harlem poet attempting to find a seat at the Algonquin round table in 1925. Our clothes are outlandish . Our accent is uncouth. The subjects we are interested in are uninteresting or incomprehensible. Our history and culture are unknown. Our reasons for being there are inadmissible. The result is embarrassment, condescension, or silence.

The Reader closes the book and sits in silence for a while, like a shadow, just staring at the jars upon the shelf that contain the floating human heart and eyeballs. The Reader feels good. Powerful. For the Reader owns this Story now. The Reader likes, very much, the idea that a Story is alive—a dynamic dialogue between creator and consumer—an act of copulation. And an author can never claim his Story is complete until it has been read by a reader, and only then can the circle be closed. A Story can never remain static, either. For each new reader brings to the Story afresh his own unique set of past experiences, giving him a peculiar lens through which to conjure different emotions out of the very same words . . . The Reader flexes a hand that is stiff and still stained with blood. The Reader holds all the power. It is the Reader who breathes life into these words on the page, makes them whole and tangible and frightening in the real world. The Reader is in control . . .

A very different threat to human progress is a political movement that seeks to undermine its Enlightenment foundations. The second decade of the 21st century has seen the rise of a counter-Enlightenment movement called populism, more accurately, authoritarian populism. Populism calls for the direct sovereignty of a country’s “people” (usually an ethnic group, sometimes a class), embodied in a strong leader who directly channels their authentic virtue and experience. Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

Indeed, he could not be long in discovering that people beyond a suspicion of unbalance, or not obviously coveting the moment's arrest of attention gained them by their statements, never had experience with or knowledge of the restless dead. Slowly accepting this as evidence that no such things existed, Mr. Lecky found terrors deeper, and to him more plausible, to fill that unoccupied place - the simple sense of himself alone, and, not unassociated with it, the conception of a homicidal maniac quietly pursuing him. The first was exemplified by chance solitude in what he had considered deep woods. No part in it was played by natural dismay which he might have felt at finding himself lost, and none by any tangible suggestion of danger. Mr. Lecky could not even remember where or when it was. Long ago, under a seamless gray sky which would probably end with snow; in an autumnal silence free from birds, unmoved by the least breath of wind, he had come to be walking at random impulse. Leaves, yellow, tan, drifted deep and loose over the difficulties of an uneven hillside. His feet crashed and crackled in them. He was not going anywhere. He had nothing in mind. It might have been this receptive vacancy of thought which let him, little by little, grow aware of a menace. The unnatural light leaf-buried ground, the low dark sky, the solitary noise of his unskilled progress - none of them was good. He began to notice that though the fall of leaves left an apparent bright openness, in reality it merely pushed to a distance the point at which the woods became as impenetrable as a wall. He walked more and more slowly, listening, hearing nothing; looking, seeing nothing. Soon he stopped, for he was not going any farther. Standing in the deep leaves beneath trees bare and practically dead in the catalepsy of impending winter, he knew that he did not want to be here. A great evil - no more to be named than, met, to be escaped - waited fairly close. So he left. He got out of those woods onto an open road where he need not watch for anything he could not see.

Where do I see and recognize God’s presence? Where do I see the imprint of God’s hand? God is present in the oncology ward where I work. Patients arrive for treatment, tired and apprehensive. They are newly vulnerable, and their expensively acquired market skills are gone for now. Yet their eyes fill with tentative hope of the beginning of healing. This is a different place to any they have known. With the help of a caring staff, they learn to relax in the presence of their fellow patients. They remove wigs, hairpieces, and jewelry and expose poor, hurting bodies. For the time they are here, they allow themselves simply to be who they are. As the medicine enters their bodies, the feelings of trust, hope, and love are tangible all around. No marketplace here—simply pure and humble dependence on God, on science, and on the loving kindness of others. The trappings of the commercial world are no help when people are at their most vulnerable. The patients need not camouflage their poverty in the ways of the world. But they can trust—simply trust—that in the oncology ward they are in our Father’s house. There they are welcomed simply as they are. There they are in the hands of good people, escorts of healing and grace, whom God has sent to them. It is all right to be poor here.

For example, the benefits of a taxpayer bailout to a failing carmaker are immediate and evident for the carmaker, its investors, and its employees. But the financial dislocation and lost fiscal opportunities resulting from the diversion of economic resources to tax subsidies are distant and disregarded. If the carmaker files for bankruptcy, the company is able and required to streamline its operations, including reducing its workforce and employee benefits and offloading certain debt. Although this allows the newly organized company a fresh opportunity to regain profitability and survive in the longer term, including expanding and hiring down the road, the immediate upshot of the reorganization, with its downsizing, and so on, is visible and tangible. Hazlitt explained the phenomenon this way: In this lies almost the whole difference between good economics and bad. The bad economist sees only what immediately strikes the eye; the good economist also looks beyond. The bad economist sees only the direct consequences of a proposed course; the good economist looks also at the longer and indirect consequences. The bad economist sees only what the effect of a given policy has been or will be on one particular group; the good economist inquires also what the effect of the policy will be on all groups.

_To Santa Claus_ Most tangible of all the gods that be, O Santa Claus-- our own since Infancy! As first we scampered to thee-- now, as then, Take us as children to thy heart again. Be wholly good to us, just as of old: As a pleased father, let thine arms infold Us, homed within the haven of thy love, And all the cheer and wholesomeness thereof. Thou lone reality, when O so long Life's unrealities have wrought us wrong: Ambition hath allured us--, fame likewise, And all that promised honor in men's eyes. Throughout the world's evasions, wiles, and shifts, Thou only bidest stable as thy gifts--: A grateful king re-ruleth from thy lap, Crowned with a little tinselled soldier-cap: A mighty general-- a nation's pride-- Thou givest again a rocking-horse to ride, And wildly glad he groweth as the grim Old jurist with the drum thou givest him: The sculptor's chisel, at thy mirth's command, Is as a whistle in his boyish hand; The painters model fadeth utterly, And there thou standest--, and he painteth thee--: Most like a winter pippin, sound and fine And tingling-red that ripe old face of thine, Set in thy frosty beard of cheek and chin As midst the snows the thaws of spring set in. Ho! Santa Claus-- our own since Infancy-- Most tangible of all the gods that be--! As first we scampered to thee-- now, as then, Take us as children to thy heart again.

biomedical view, for its part, increasingly recognizes the power of things like meditation and traditional talk therapy to render concrete structural changes in brain physiology that are every bit as “real” as the changes wrought by pills or electroshock therapy. A study published by researchers at Massachusetts General Hospital in 2011 found that subjects who practiced meditation for an average of just twenty-seven minutes a day over a period of eight weeks produced visible changes in brain structure. Meditation led to decreased density of the amygdala, a physical change that was correlated with subjects’ self-reported stress levels—as their amygdalae got less dense, the subjects felt less stressed. Other studies have found that Buddhist monks who are especially good at meditating show much greater activity in their frontal cortices, and much less in their amygdalae, than normal people.n Meditation and deep-breathing exercises work for similar reasons as psychiatric medications do, exerting their effects not just on some abstract concept of mind but concretely on our bodies, on the somatic correlates of our feelings. Recent research has shown that even old-fashioned talk therapy can have tangible, physical effects on the shape of our brains. Perhaps Kierkegaard was wrong to say that the man who has learned to be in anxiety has learned the most important, or the most existentially meaningful, thing—perhaps the man has only learned the right techniques for controlling his hyperactive amygdala.o

I love this song, can you turn it up?” I reached and turned the dial up on the Vance Joy song “Red Eye.” Adam bobbed his head to the music. At the stoplight I looked over at him. He was wearing the black beanie my brother had given him, his black Wayfarers, and the hospital gown. I laughed. He turned to me and smiled. “What?” he said. “You’re cute.” “Oh yeah? Wanna fool around?” He grinned. I was glad that Adam couldn’t see my eyes welling up behind my sunglasses. The car behind us honked. I hit the gas and my car lurched forward from the intersection. “How much time do we have?” I asked. “What? Are you serious?” “Yes, Adam, I am serious.” He was having a good day. He reached for my phone. “We have like an hour and a half before Leah freaks out.” I knew I was taking a big chance, but how could I say no to him? There was so much joy in him that day just because he got to go to the drive-thru at In-N-Out. “Okay.” I glanced over at him and flattened my lips. “You better not have a seizure on me.” “I can’t think of a better place to have a seizure. Although I can see how that wouldn’t be much fun for you.” I laughed hysterically. “Oh man, I didn’t mean literally on me; I meant on my watch.” “Well, Charlotte, I don’t have much control over that, but I’ll try. You know what helps?” “What?” “Alcohol.” “Really?” As we passed the Four Seasons he said, “Pull in here.” “This is too expensive, Adam.” “What? Are you crazy?” The energy in the car was tangible. “This may be the last time I ever go to a hotel with a girl. I’m paying. I have a ton of money. Come on, Charlotte, please?” His mood was instantly lighter than it had been in several days. “Okay.” I did a U-turn and pulled into the driveway of the hotel.

Anarchists and antiauthoritarians clearly differentiate between charity and solidarity--especially thanks to working with indigenous solidarity movements and other international solidarity movements--based on the principles of affinity and mutual aid. Affinity is just what it sounds like: that you can work most easily with people who share your goals, and that your work will be strongest when your relationships are based on trust, friendship, and love. Mutual aid is the idea that we all have a stake in one another's liberation, and that when we can act from that interdependence, we can share with one another as equals. Charity, however, is something that is given not only because it feels like there is an excess to share but also because it is based in a framework that implies that others inherently need the help--that they are unable to take care of themselves and that they would suffer without it. Charity is patronizing and selfish. It establishes some people as those who assist and others as those who need assistance, stabilizing oppressive paradigms by solidifying people's positions in them. Autonomy and self-determination are essential to making this distinction as well. Recognizing the autonomy and self-determination of individuals and groups acknowledges their capability. It's an understanding of that group as having something of worth to be gained through interactions with them, whether that thing is a material good or something less tangible, like perspective, joy, or inspiration. The solidarity model dispels the idea of one inside and one outside, foregrounding how individuals belong to multiple groups and how groups overlap with one another, while simultaneously demanding respect for the identity of self-sufficientcy of each of those groups. Original Zine: Ain't no PC Gonna Fix it, Baby. 2013. Featured in: A Critique of Ally Politics. Taking Sides.

that everything that had ever happened to me had been a loving step in that process of my progression. every person, every circumstance, and every incident was custom created for me. It was as if the entire universe existed for my higher good and development. I felt so loved, so cherished, and so honored. I realized that not only was I being embraced by deity, but also that I myself was divine, and that we all are. I knew that there are no accidents in this life. That everything happens for a reason. yet we always get to choose how we will experience what happens to us here. I could exercise my will in everything, even in how I felt about the wreck and the death of my family members. God didn't want me to hurt and feel put upon as if my son and wife had been taken from me. He was simply there assisting me to decide how I was going to experience it. He was providing me with the opportunity, in perfect love, to exercise my personal agency in this entire situation. I knew my wife and son were gone. They had died months earlier, but time didn't exist where I was at that moment. rather than having them ripped away from me, I was being given the opportunity to actually hand them over to God. To let them go in peace, love, and gratitude. Everything suddenly made sense. Everything had divine order. I could give my son to God and not have him taken away from me. I felt my power as a creator and cocreator with God to literally let go of all that had happened to me. I held my baby son as God himself held me. I experienced the oneness of all of it. Time did not matter. Only love and order existed. Tamara and Griffin had come into my life as perfect teachers. And in leaving me in such a way, they continued as perfect teachers to bring me to that point of remembering who I was. remembering that I was created in God's image and actually came from Him. I was aware now that I could actually walk with God, empowered by what I was learning in my life. I felt the divine energy of the being behind me inviting me to let it all go and give Griffin to Him. In all that peace and knowledge, I hugged my little boy tightly one last time, kissed him on the cheek, and gently laid him back down in the crib. I willingly gave him up. No one would ever take him away from me again. He was mine. We were one, and I was one with God. As soon as I breathed in all that peace, I awoke, back into the pain and darkness of my hospital bed, but with greater perspective. I marveled at what I had just experienced. It was not just a dream. It felt too real. It was real to me, far more real than the pain, the grief, and my hospital bed. Griffin was alive in a place more real than anything here. And Tamara was there with him. I knew it. As the years have passed, I've often wondered how I could have put my son back in the crib the way I did. Maybe I should have held on and never let go. But in that place, it all made sense. I realized that no one ever really dies. We always live on. I had experienced a God as real and tangible as we are. He knows our every heartache, yet allows us to experience and endure them for our growth. His is the highest form of love; He allows us to become what we will. He watches as we create who we are. He allows us to experience life in a way that makes us more like Him, divine creators of our own destiny. My experience showed me purpose and order. I knew there was a master plan far greater than my limited earthly vision. I also learned that my choices were mine alone to make. I got to decide how I felt, and that made all the difference in the universe. even in this tragedy, I got to determine the outcome. I could choose to be a victim of what had happened or create something far greater.

Demonstrating for peace to promote war was nothing new. Totalitarianism always requires a tangible enemy. To the ancient Greeks, a holocaust was simply a burnt sacrifice. Khrushchev wanted to go down in history as the Soviet leader who exported communism to the American continent. In 1959 he was able to install the Castro brothers in Havana and soon my foreign intelligence service became involved in helping Cuba's new communist rulers to export revolution throughout South America. At that point it did not work. In the 1950s and 1960s most Latin Americans were poor, religious peasants who had accepted the status quo. A black version of liberation theology began growing in a few radical-leftist black churches in the US where Marxist thought is predicated on a system pf oppressor class ( white ) versus victim class ( black ) and it sees just one solution: the destruction of the enemy. In the 1950s UNESCO was perceived by many as a platform for communists to attack the West and the KGB used it to place agents around the world. Che Guevara's diaries, with an introduction by Fidel Castro, were produced by the Kremlin's dezinformatsiya machine. Changing minds is what Soviet communism was all about. Khrushchev's political necrophagy ( = blaming and condemning one's predecessor in office. It is a dangerous game. It hurts the country's national pride and it usually turns against its own user ) evolved from the Soviet tradition of sanctifying the supreme ruler. Although the communists publicly proclaimed the decisive role of the people in history, the Kremlin and its KGB believed that only the leader counted. Change the public image of the leader and you change history, I heard over and over from Khrushchev's lips. Khrushchev was certainly the most controversial Soviet to reign in the Kremlin. He unmasked Stalin's crimes, but he made political assassination a main instrument of his own foreign policy; he authored a policy of peaceful coexistence with the West but he pushed the world to the brink of nuclear war; he repaired Moscow's relationships with Yugoslavia's Tito, but he destroyed the unity of the communist world. His close association with Stalin's killings made him aware of what political crime could accomplish and gave him a taste for the simple criminal solution. His total ignorance about the civilized world, together with his irrational hatred of the "bourgeoisie" and his propensity to offend people, made him believe that disinformation and threats were the most efficient and dignified way for a Soviet leader to deal with "bourgeois" governments. As that very clever master of deception Yuri Andropov once told me, if a good piece of disinformation is repeated over and over, after a while it will take on a life of its own and will, all by itself, generate a horde or unwitting but passionate advocates. When I was working for Ceausescu, I always tried to find a way to help him reach a decision on his own, rather than telling him directly what I thought he should do about something. That way both of us were happy. From our KGB advisors, I had learned that the best way to ut over a deception was to let the target see something for himself, with his own eyes. By 1999, President Yeltsin's ill-conceived privatization had enabled a small clique of predatory insiders to plunder Russia's most valuable assets. The corruption generated by this widespread looting penetrated every corner of the country and it eventually created a Mafia-style economic system that threatened the stability of Russia itself. During the old Cold War, the KGB was a state within a state. In Putin's time, the KGB now rechristened FSB, is the state. The Soviet Union had one KGB officer for every 428 citizens. In 2004, Putin's Russia had one FSB officer for every 297 citizens.

Donald can no more advocate for the sick and dying than he could put himself between his father and Freddy. Perhaps most crucially, for Donald there is no value in empathy, no tangible upside to caring for other people. David Corn wrote, “Everything is transactional for this poor broken human being. Everything.” It is an epic tragedy of parental failure that my uncle does not understand that he or anybody else has intrinsic worth. In Donald’s mind, even acknowledging an inevitable threat would indicate weakness. Taking responsibility would open him up to blame. Being a hero—being good—is impossible for him.

So start becoming an expert in your field, too. Be curious about your goals. Learn as much as you can. Look for the best approaches and strategies. Identify areas in which you can improve. Never assume you’re as good as you can be. Instead, demand more of yourself and you will inevitably become better and move closer to your goals.

Spend less, own fewer tangible goods, and lead the happiest life that you can. It’s that simple.

Then there are the psychic deliverables—the flattery, for starters. To members of the liberal class, the Democratic Party offers constant reminders that the technocratic order whose upper ranks they inhabit is rational and fair—that whether they work in software or derivative securities they are a deserving elite; creative, tolerant, enlightened. Though it is less tangible, the moral absolution in which Democrats deal is just as important. It seems to put their favorite constituents on the right side of every question, the right side of progress itself. It allows them to understand the war of our two parties as a kind of cosmic struggle between good and evil—a struggle in which they are on the side of light and justice, of course.

As the next page loaded with another set of 25 emails, his eyes were drawn to the bottom of the screen, where for the first time previously-read messages stood out beneath the bold-type unread ones.  There was something powerfully sentimental, almost tangible, about the realization that his dad had sat before a computer somewhere ten years earlier and had clicked on these same messages.  The most recent one, received just hours before his parents’ death, was from his mom with the subject line, “re: Li’l Ryan’s Bday”. With a lump developing in his throat, he clicked on the message.  His mom had written: “That’s something dads should talk to their sons about ;)”  Hmm.  Didn’t make sense without context. Below the end of the message he found the option to “show quoted text,”  which he clicked on to reveal the entire exchange in reverse chronological order.  She had been responding to his dad’s message: “I’m sure he’ll get it.  I like the idea, but you better be prepared to have a discussion about the birds and bees.  You know how his mind works.  He’ll want to know how that baby got in there.” Ryan’s palms grew sweaty as he began to infer what was coming next.  Not entirely sure he wanted to continue, but certain he couldn’t stop, he scrolled to the end. The thread had started with his mother’s message, “I’m already showing big-time.  Sweaters only get so baggy, and it’s going to be warming up soon.  I think tonight would be the perfect time to tell Ryan.  I wrapped up a T-shirt for him in one of his presents that says ‘Big Brother’ on it.  A birthday surprise!  You think he’ll get it?” Having trouble taking in a deep breath, he rose to a stand and slowly backed away from his computer.  It wasn’t his nature to ask fate “Why?” or to dwell on whether or not something was “fair.”  But this was utterly overwhelming – a knife wound on top of an old scar that had never sufficiently healed. ~~~ Corbett Hermanson peered around the edge of Bradford’s half-open door and knocked gently on the frame.  Bradford was sitting at his desk, leafing through a thick binder.  He had to have heard the knock, Corbett thought, peeking in, but his attention to the material in the binder remained unbroken. Now regretting his timid first knock, Corbett anxiously debated whether he should knock again, which could be perceived as rude, or try something else to get Bradford’s attention.  Ultimately he decided to clear his throat loudly, while standing more prominently in the doorway. Still, Bradford kept his nose buried in the files in front of him. Finally, Corbett knocked more confidently on the door itself. “What!” Bradford demanded.  “If you’ve got something to say, just say it!” “Sorry, sir.  Wasn’t sure you heard me,” Corbett said, with a nervous chuckle. “Do you think I’m deaf and blind?” Bradford sneered.  “Just get on with it already.” “Well sir, I’m sure you recall our conversation a few days back about the potential unauthorized user in our system?  It turns out...” “Close the door!” Bradford whispered emphatically, waving his arms wildly for Corbett to stop talking and come all the way into his office. “Sorry, sir,” Corbett said, his cheeks glowing an orange-red hue to match his hair.  After self-consciously closing the door behind him, he picked up where he’d left off.  “It turns out, he’s quite good at keeping himself hidden.  I was right about his not being in Indiana, but behind that location, his IP address bounces

Shitty values, as we saw in chapter 4, involve tangible external goals outside of our control. The pursuit of these goals causes great anxiety. And even if we manage to achieve them, they leave us feeling empty and lifeless,

Praxeology does not deal with the external world. but with man's conduct with regard to it. Praxeological reality is not the physical universe, but man's conscious reaction to the given state of this universe. Economics is not about things and tangible material objects; it is about men, their meanings and actions. Goods, commodities, and wealth and all the other notions of conduct are not elements of nature; they are elements of human meaning and conduct. He who wants to deal with them must not look at the external world; he must search for them in the meaning of acting men.

We favor the visible, the embedded, the personal, the narrated, and the tangible; we scorn the abstract. Everything good (aesthetics, ethics) and wrong (Fooled by Randomness) with us seems to flow from it.

there are the even less tangible containers: your work, memories of good times, certain people you cannot be with anymore but who live on in memory, your deepest beliefs and philosophy of life, inner worlds of prayer or meditation.

Political leadership is about achieving tangible good results that make a difference in people’s lives, not offering a message of unity, respect, and honor (though that’s nice, too). It’s not useful to understand world affairs in the broadest possible terms, as a struggle between good and evil.

When he handed back the keys and left for good, there would be no sign at all that he'd ever been there. Maggie wondered absently if it would be the same with her house. Once the hired bed and the recliner had gone, once the tangible signs of Marco had all been removed, would he be gone forever? Or would he linger, like a hobbling ghost, forever on the edge of her vision as age tried to settle back into her everyday?

I don’t think my way into consumerism. Rather, I’m covertly conscripted into a way of life because I have been formed by cultural practices that are nothing less than secular liturgies. My loves have been automated by rituals I didn’t even realize were liturgies. These tangible, visceral, repeated practices carry a story about human flourishing that we learn in unconscious ways. These practices are loaded with their own teleological orientation toward a particular vision of the good life, a rival version of the kingdom, and by our immersion in them we are—albeit unwittingly—being taught what and how to love.

Economics is not about things and tangible material objects; it is about men, their meanings, and actions. Goods, commodities, and wealth and all the other notions of conduct are not elements of nature; they are elements of human meaning and conduct. He who wants to deal with them must not look at the external world; he must search for them in the meaning of acting men.1 —Ludwig von Mises

A reality of personal productivity is that humans are not great at estimating the time required for cognitive endeavors. We’re wired to understand the demands of tangible efforts, like crafting a hand ax, or gathering edible plants. When it comes to planning pursuits for which we lack physical intuition, however, we’re guessing more than we realize, leading us to gravitate toward best-case scenarios for how long things might take. We seem to seek the thrill that comes from imagining a wildly ambitious timeline during our planning: “Wow, if I could finish four chapters this fall, I’d really be ahead of schedule!” It feels good in the moment but sets us up for scrambling and disappointment in the days that follow. By deploying a blanket policy of doubling these initial estimates, you can counter this instinct toward unjustified optimism. The result: plans that can be completed at a more leisurely pace. The fear here, of course, is that by doubling these timelines, you’ll drastically reduce what you accomplish. But your original plans were never realistic or sustainable in the first place.

My pain was as much a part of me as anything else. It was real and tangible, and just when I thought the pressure on my chest was easing a bit and I finally took a deep breath, reality reminded me who ruled and crushed me again just as easily as the first time.

None of that changed the fact that by base, museums were weird. Pepper understood that you had to get your story down somewhere, and making it tangible was a good way to keep from forgetting. The intent was fine. The content . . . that was what weirded her out. Everything in the Reskit Museum was junk. A clunky early ansible, a burned-out nav beacon, an old tunnel map from the days when the Harmagians were the only ones boring holes in space. Why this stuff? Why this antique exosuit, and not the ten others that had probably come in with it? Why had this one been lovingly stitched, patched, and propped up in a temperature-controlled cube, while the others had been chucked out – or worse, boxed away in an archival warehouse somewhere. A whole building set aside for stuff you couldn’t use, couldn’t fix, and wouldn’t get rid of. Now that was the mark of people who had it good.

In those days, I wanted to believe our love was something tangible and permanent, like a good luck charm I could always wear around my neck. Now I know that it was more like the wisp of smoke trailing off a stick of incense: most of what I could hold on to was the memory of the burning, the aftermath of its scent.

My daughter, speak to priests about this inconceivable mercy of Mine. The flames of mercy are burning Me — clamoring to be spent; I want to keep pouring them out upon souls; souls just don’t want to believe in My goodness.” After this vision, Faustina acknowledged, “throughout that whole day my spirit remained immersed in God’s tangible presence, despite the buzz and chatter that usually follow a retreat. It did not disturb me in the least” (Diary, 177).

We stood still, the tenderness between us almost tangible. The scent of the spices, human empathy, and plain old muscle memory combined to re-create the gooey magnetism of being near Marvina again. Felt like macaroni and cheese---the kind with a bubbly brown crust on top--- in my soul. Mmm mmm good.

Human nature is a constant – except when it isn’t. In the future society, consciousness, the way in which people understand themselves to be people, might be very different. On the one hand, we might say that people have always fallen in love, made art, worshipped gods, fought wars and engaged in complex forms of political organisation and conflict. But our understanding of ourselves as human subjects today is profoundly different from medieval times, which, again, is profoundly different from Ancient Rome or Greece or Egypt; which, again, is profoundly different from Neolithic times… anyway, the point is, in the future, people might not share our values. Your vision of the future should reflect this and not simply reflect modern attitudes in different clothes. 6: Language shapes reality. Language changes over time. New words are coined, others fall out of use. Social and technological changes produce changes in the lexicon; styles of speaking and writing evolve, what was ‘normal’ in the eighteenth century seems obscure today – your future should reflect this, with new words, new slang, new expressions and colloquialisms, new ways of speaking and articulating. China Miéville’s Embassytown (2011) is a good example of how to do this. Building a new, tangible reality out of language will give your vision of the future a density, credibility and coherence that goes beyond the practical mechanics of story, plot and structure. Finally, be bold – the future is yours to imagine.

It wasn’t about physical, tangible things like flights and dinner reservations. It was about a fundamental disconnect in our values and what we deemed important for a good relationship. I believed in quality time and conversation; he believed money could fix everything.

Children who become good readers will have the power to pursue their own interests beyond the limited information available from the adults around them, and children who become good writers will have ways of expressing their thoughts and feelings in more tangible and lasting forms.

experiential commerce, where the basic way in which value is exchanged between customers and companies has shifted from tangible goods and products to intangible services and experiences. In the hearts and minds of hyper-empowered customers, the experiential attributes can now hold equal or greater significance than the functional utility of the core product or service itself.

Abundance in life is not only measured in financial and tangible material assets, but also in many intangible ways like good health, happiness, peace of mind, smooth-sailing projects and life's fulfillment.

Relative to all that’s going on in my life, I would like to be certain that I am making the right choices. Feel good moments never last, at the end of the day I am most certainly left wondering “was it worth it?” My need for more tangible emotions is definitely thwarting my need to feel them filled and I yearn for the peace of mind that used to be my springboard…because it’s no longer there. It has been replaced by something so inexplicably strong and overwhelming that it literally destroys what used to be my domicile of sense and sensibility. Is this how it is supposed to feel? Did I stop years ago because this was how it was? Do I go back to that safe place that felt oh so calm and lonely? Or do I venture like a kid in a candy store, tasting it all, spitting out what is yucky and leaves a bad taste… and just enjoying that which is sweet to my palate and sends wave of pleasure to the senses… tucking away in the back of my mind, or future reference…where the good stuff is? Sonia Valencia Singh March 29, 2014.

The Valley might not actually make much in the way of tangible goods, but like industrial centers before it, it’s the place where the astounding success of the very few has been held out to the youth in exchange for their time, their energy and, well, their youth.

Criticizing highly educated women who “opt out” ignores two realities: the first is that society reaps tremendous, tangible benefits from able women (and men) who have the time to cultivate their families, neighborhoods, schools, churches, and politics. If all the capable people are working eighty hours a week, who will tend to our children, communities, and culture? Second, some values are intangible. Not everything can be monetized. It is good, and even necessary, that women be represented in all walks of professional life, because it expands the world of possibility for all women. However, there are values that defy commodification, such as the well-being of our children and even ourselves. There is also the opportunity to perpetuate our values through generations to come. By raising children well, we leave an indelible mark on posterity. Surely this is a rational choice that is worth the cost. In learning to use our words, we believe what we say matters, that our opinions are as important as our encouraging words. What we think and say can summon the best in others; it can also be an important tool for achieving our dreams. For instance, were someone to question Elizabeth’s decision to leave the workforce, I’m confident that she would have at least five well-crafted talking points that articulate her reasons. We can have our talking points too. Said Natalie Goldberg, author of Writing Down the Bones, “Once you have learned to trust your own voice . . . you have the basic tool to fulfill your dreams.

Unlike other financial securities, such as shares of IBM stock or oil futures, a credit derivative is not even some theoretical value of a tangible good. It’s the perceived value of a complete intangible, the perception of the probability of meeting some future obligation.

I weave through LA's famous Farmers Market, which is really more of an outdoor food court, and now I'm a few minutes late. And the place is packed and there's still the uncertainty about where to meet when I look down and realize I'm wearing yellow pants. Yellow pants. Really? Sometimes I don't know what I'm thinking. They're rolled at the cuff and paired with a navy polo and it looks like maybe I just yacht my yacht, and I'm certain to come off as an asshole. I thin about canceling, or at least delaying so I can go home and change, but the effort that would require is unappealing, and this date is mostly for distraction. And when I round the last stall--someone selling enormous eggplants, more round than oblong, I see him, casually leaning against a wall, and something inside my body says there you are. 'There you are.' I don't understand them, these words, because they seem too deep and too soulful to attach to the Farmers Market, this Starbucks or that, a frozen yogurt place, or confusion over where to meet a stranger. They're straining to define a feeling of stunning comfort that drips over me, as if a water balloon burst over my head on the hottest of summer days. My knees don't buckle, my heart doesn't skip, but I'm awash in the warmth of a valium-like hug. Except I haven't taken a Valium. Not since the night of Lily's death. Yet here is this warm hug that makes me feel safe with this person, this Byron the maybe-poet, and I want it to stop. This--whatever this feeling is--can't be a real feeling, this can't be a tangible connection. This is just a man leaning against a stall that sells giant eggplants. But I no longer have time to worry about what this feeling is, whether I should or shouldn't be her, or should or should't be wearing yellow pants, because there are only maybe three perfect seconds where I see him and he has yet to spot me. Three perfect seconds to enjoy the calm that has so long eluded me. 'There you are.' And then he casually lifts his head and turns my way and uses one foot to push himself off the wall he is leaning agains. We lock eyes and he smiles with recognition and there's a disarming kindness to his face and suddenly I'm standing in front of him. 'There you are.' It comes out of my mouth before I can stop it and it's all I can do to steer the words in a more playfully casual direction so he isn't saddled with the importance I've placed on them. I think it comes off okay, but, as I know from my time at sea, sometimes big ships turn slowly. Byron chuckles and gives a little pump of his fist. 'YES! IT'S! ALL! HAPPENING! FOR! US!' I want to stop in my tracks, but I'm already leaning in for a hug, and he comes the rest of the way, and the warm embrace of seeing him standing there is now an actual embrace, and it is no less sincere. He must feel me gripping him tightly, because he asks, 'Is everything okay?' No. 'Yes, everything is great, it's just...' I play it back in my head what he said, the way in which he said it, and the enthusiasm which only a month had gone silent. 'You reminded me of someone is all.' 'Hopefully in a good way.' I smile but it takes just a minute to speak. 'In the best possible way.' I don't break the hug first, but maybe at the same time, this is a step. jenny will be proud. I look in his eyes, which I expect to be brown like Lily's but instead are deep blue like the waters lapping calmly against the outboard sides of 'Fishful Thinking.' 'Is frozen yogurt okay?' 'Frozen yogurt is perfect.

It’s all well and good to gather people to discuss workplace challenges, but it was extremely important that we find a way to turn all that talk into something tangible, usable, valuable. How the day was designed, we felt, would be the deciding factor in accomplishing that.

Spend less, own little tangible goods, and lead the happiest life that you can.  It’s that simple.

Credit” is the third-person singular conjugation of the present tense of the Latin verb credere, “to believe.” It’s the most exceptional and interesting thing in the financial world. Similar leaps of belief underlie every human transaction in life: Your wife might cheat on you, but you hope otherwise. The online store you paid may not ship you your goods, but you trust otherwise. Credit derivatives are just the explicit encapsulations of such beliefs, in financial and contractual form, for corporate entities. Unlike other financial securities, such as shares of IBM stock or oil futures, a credit derivative is not even some theoretical value of a tangible good. It’s the perceived value of a complete intangible, the perception of the probability of meeting some future obligation. People often asked me in the early days of my tech career how I had gone from Wall Street to ads technology. Such a person almost certainly knew nothing about either industry, or the answer would have been obvious. I did the same thing the whole time: putting a price on a human’s perception, be it of a General Motors bond or a pair of shoes coveted on Zappos. It’s the same difference either way; only the scale of the money pile changes.

The practices and artifacts of Scrum –backlogs, sprints, stand ups, increments, burn charts –reflect an understanding of the need to strike a balance between planning and improvisation, and the value of engaging the entire team in both. As we’ll see later, Agile and Lean ideas can be useful beyond their original ecosystems, but translation must be done mindfully. The history of planning from Taylor to Agile reflects a shift in the zeitgeist –the spirit of the age –from manufacturing to software that affects all aspects of work and life. In business strategy, attention has shifted from formal strategic planning to more collaborative, agile methods. In part, this is due to the clear weakness of static plans as noted by Henry Mintzberg. Plans by their very nature are designed to promote inflexibility. They are meant to establish clear direction, to impose stability on an organization… planning is built around the categories that already exist in the organization.[ 43] But the resistance to plans is also fueled by fashion. In many organizations, the aversion to anything old is palpable. Project managers have burned their Gantt charts. Everything happens emergently in Trello and Slack. And this is not all good. As the pendulum swings out of control, chaos inevitably strikes. In organizations of all shapes and sizes, the failure to fit process to context hurts people and bottom lines. It’s time to realize we can’t not plan, and there is no one best way. Defining and embracing a process is planning, and it’s vital to find your fit. That’s why I believe in planning by design. As a professional practice, design exists across contexts. People design all sorts of objects, systems, services, and experiences. While each type of design has unique tools and methods, the creative process is inspired by commonalities. Designers make ideas tangible so we can see what we think. And as Steve Jobs noted, “It’s not just what it looks like and feels like.

Value investing was once the purchase of tangible assets at levels below their market value. Value investing today is buying sustainable competitive advantages at a good price.

For instance, most everyone agrees that a just society promotes equality among its citizens, but blood is spilled over what sort of equality is morally preferable: equality of opportunity or equality of outcome. Is it fair for the most productive people to possess more than everyone else, so long as they had equal opportunities to start with? Is it fair for a government to take money from the rich to give to the poor—and does the answer change if the goal of such redistribution is not to help the poor in a tangible sense but just to make people more equal, as in Louis C.K.’s story of breaking his other daughter’s toy? The psychologist William Damon, in a

Patrick Kelly was nearby and he was what she wanted, for however long it might last. Kate had never loved lightly, she had always loved one hundred per cent, and now Dan knew, looking into her eyes, that her allegiance to him had gone for good. He wasn’t really surprised when she pulled her arm free and, straightening her dressing gown, walked to the front door. With those few steps she finally severed any remaining ties between them. Patrick stood on the doorstep perplexed. He had seen the light from the front room and wondered what was keeping Kate. He was sorry now that he had come round so late, but he had felt an overwhelming urge to see her. He had been sitting in his house alone, and Mandy had invaded his thoughts as she always did when he had nothing else to occupy him, and suddenly the urge to see Kate was so strong it was almost tangible. Taking his BMW he had driven himself to her house. Now it did not seem like a very good idea. He saw her slim form walking down the hall and felt a surge of pleasure. As she opened the door he smiled at her crookedly. ‘I know it’s late but I saw your lights on . . .’ His voice trailed off. Kate had never been so glad to see anyone in her life. ‘Come in, it’s freezing.’ He followed her down the hall and into the lounge. Kate was not surprised to find it was empty. She had heard the back door close as she opened the door to Patrick. Dan was a lot of things but brave was not one of them. ‘How about a drink? Tea, coffee, a brandy?’ She saw Dan’s glass where he had left it on the coffee table. It was still half full. ‘Coffee will be fine, I’m driving myself tonight. Where’s your mother?’ ‘She’s in bed. I gave her a sleeping pill. All this with Lizzy has really hit her hard.’ Kate was amazed at how normal she sounded. ‘How’s Lizzy?’ ‘Better. She seems to be thriving on being somewhere different. I know that sounds crazy but from

All of my cooking ended with a tangible thing but it was also my silent prayer of love for them.

That was a good day. In contrast, if I was interrupted with questions, process, or—heaven forbid—meetings, I felt bad. What did I really accomplish that day? Code and product features were tangible to me; I could see them, understand them, and show them off. Learning, by contrast, is frustratingly intangible.

We’re thinking about the squad without them,’ Pep announced during his presentation, flanked by the club president, Joan Laporta, and sporting director, Txiki Beguiristain. ‘That’s the way I think after analysing questions of performance in the time they have been with the team, and also less tangible questions. It is for the good of the team. ‘If they stay in the end, I will give everything so that they join us at the right level.’ It was a revelation. Pep’s common-sense approach, his communication skills and the feeling of authenticity you got from his talks,

But God’s anger follows a certain pattern. It is embedded in tangible goodness and mercy. It arises slowly, and when it arises it is actually an aspect of his moral goodness. He attacks only what is truly evil. He does great good to all (Matthew 5: 45). And only after the insult of endless ingratitude and life-defining rebellion does he cut off evil.

What’s most important, contrary to what the prevailing cultural word may be, is not bringing the desires of your heart to bear on the world, but letting the real-life needs of others shape your heart. In seeking God’s will for us vocationally, we look for where our developing aspirations match up with our developing abilities to meet the actual needs of others. Over time, we seek to cultivate a kind of dialogue (with ourselves and with others) between what we desire to do and what we find ourselves good at doing for the benefit of others. Delight in certain kinds of labor typically grows as others affirm our efforts, and we see them receiving genuine help. You may feel called, and others may affirm your abilities, but you are not yet fully called until God opens a door. Here we glory in the truth of God’s providence, not just hypothetically but tangibly. The real world in which we live, and various options as they are presented to us, are not random or coincidental. God rules over all things — from him, through him, to him (Romans 11:36). And so as real-life options (job offers) are presented that fulfill an aspiration in us, and are confirmed by the company of others, we can take these as confirmation of God’s “calling.” Not that such a calling will never change. But for now, when your own personal sense of God’s leading, and good perspective and guidance from others, align with a real-world opportunity in the form of an actual job offer in front of you, you have a calling from God. And we can say this calling is from him because God himself, in his hand of providence, has done the decisive work. He started the process by planting in us righteous desires to help others; and he affirmed the direction through our lived-out abilities and the affirmation of friends. Now, he confirms that sense of calling by swinging open the right door at the right time. It is finally God, not man who provides the job offer. He gives you to the world in the service of others.

God’s glory, His tangible, manifest presence, will only be experienced to the degree we can recognize His sheer, fifteen-billion-volt goodness. Any area in which we have not seen that God is truly good – in the deepest, fullest, richest, realistic sense of the word – we will miss His glory. Moses prayed, “Now show me Your glory.” And the scriptures tell us that it was the “goodness” of God that passed in front of Him (Exod. 33:18-19). God’s glory is His goodness. His presence is goodness itself. Jesus Christ is pure pleasure incarnate. To miss His goodness is to experience a glory deficit.

I beg your pardon, but don’t cry for me, Argentina. A little rain’s bound to fall on those roses of yours—a dribble, a drizzle, a deluge. Think you’re the only one with wet flowers? A tear rolls down my cheek and some of the heaviness I’ve been carrying trickles out with it. Why me? Why pain? Why suffering? Why heartache? Because we’re a forgetful bunch, always busy with the daily grind. We overlook the good things until we’re confronted with the bad. There but for the grace of God...and all that jazz. Life is how we measure it. And people have different currencies. Some are tangible. Others are carried in your heart. Like the woman beside me, I’ve been dwelling on what I’ve lost, not what I have. Her riches vanished in a moment. Mine, thankfully, remain — wonderful childhood memories, a caring husband, a baby on the way. Wet roses? They’ll dry. Meanwhile, I’ll enjoy the rest of my garden.

Are you praising God, or cursing Him, during the storms of your layoff? How many times in the New Testament do we read of Jesus telling His disciples to ‘get in the boat, let us go to the other side?’ He and the disciples ALWAYS REACH the other side. Sure, they encountered some storms along the way sometimes, BUT they also witnessed just who they were friends with, and what He could do. Layoffs are definitely like storms, and chances are good you were not the one to suggest getting into the boat and having your emotions, not to mention your finances, relationships, health, etc., tossed to and fro, frightened out of your mind at times. Have you asked Jesus to sit in your boat with you? If so, you can rest assured, He has you covered whether you see it in a tangible way, or not. And, He will take you safely to the other side. The storm (your layoff) will end.

But yet another piece of my stupidly good mood, I realized, was because of the effects of being in the company of Kraunauer himself. His aura was almost tangible. There was something about him that impressed me, which all by itself was impressive enough. I had always considered myself the Master of Duplicity, the Paradigm of Synthetic Behavior. No one else had ever come close—until now. Kraunauer left me in the dust. He was the most highly polished faker I had ever met, and I could do nothing but watch and admire every time he favored me with one of his completely artificial smiles. And he had not merely one fake grin; I’d already seen at least seven, each with its own very specific application, each so perfect as to leave me breathless with admiration. Aside from my appreciation for someone who was better than me at something I held dear, there was an unspoken assumption of command in his bearing. And it worked. Just being near him made me want to please him. It should have been deeply unsettling, but somehow it wasn’t.

I was now able to logically decipher my behavior and analyze my actions. I understood all the conditioning that the exploitation and disgrace had in creating the different personality parts and behavioral traits that dwelt in my depths. I started to understand how criticism and insults painfully intensified my ignominious impression of myself, causing me to take everything personally. The numb, confused, and skeptic defender parts now made sense to me. I could see how they contributed to the various problems I incurred throughout my life. I comprehended why I mistrusted and did pernicious things to loved ones—for fear they would do them to me first. The need to self-medicate made sense. I began to recognize the urge for porn. The need to commit acts of perversion was a result of my adolescent mind being manipulated and programmed to believe it was acceptable. I perceived that the reason why I wanted to be humiliated sexually was because the shameful part from the humiliation of the maltreatment wanted to be reinforced. The logic of it all—how all the parts fit together, their roles and reasons for being—became apparent to me. I opened my eyes for a brief moment. Keith was leaning forward with his right elbow resting on his leg, his hand supporting his chin, staring at me as if he was trying to analyze my thoughts. I gazed off in a distance, remembering my numerous misbehaviors. I could trace the main contributing factor for why I acted the way I did to the resulting ignominy from the desecration. But the most significant understanding I had was, that even though it wasn’t my fault, I was still responsible for my behavior. My lengthy musings came to a halt when Keith said, “Marco? Where are you now ... tell me what you’re seeing, thinking.” I proceeded to explain to him my current revelation. “Excellent work, Marco,” Keith said, cracking a smile. “Now think about your next step.” My next step was to cleanse and reprogram the inadequate part. I closed my eyes again and began to concentrate. The only way to accomplish this was to create a tangible picture in my mind of the inadequate part being exorcised of all its imperfect characteristics. Once I was able to concentrate on this step, I looked up into his gaze. “I see myself overlooking a canyon during a sunset. As the sun descends, I envision its rays reflecting off the sparse layers of cloud cover, creating a beautiful multi-layer spectrum of blazing colors. I imagine a cool breeze flowing across my body, as a warm illuminating light from above shines on me and creates a white-out effect that is the cleanest, brightest white I can imagine. I picture the whiteness as a soothing cleansing treatment for the blackness within. I’m feeling as pure and clean as the brilliant color itself.” "And now how do you want to orchestrate the inadequate part?" I stood up and puffed out my chest. "I want it to be the exact opposite—confident, strong, and stable. It should be at peace with itself and not paranoid about what other people think.” Sitting back down, I folded my hands over my crossed knees. “I don't want to feel as if I have to worry about working to exhaustion in my personal life. On the job, or in the gym, I shouldn’t feel I have to be perfect in order to be accepted in society. I want to move past that. I want to feel good and proud of myself. But most of all, I want to feel morally acceptable." I now had a better understanding of the inadequate part, its defender parts, and what they wanted. I was able to see the un-blending taking place within me. The unburdening and bearing witness process got me to the point of reprogramming the misconception that the inadequate part thought about itself. I could go straight to the visualization technique of cleansing and reprogramming the part whenever I felt its symptoms coming on. CHAPTER

It would not matter if the results are tangible in a year or so, what matters is the feeling of living a good life!

Take the value “We treat customers the way we would want to be treated.” That’s pretty tangible, but Bank One had literally identified the ten or twelve behaviors that made that value come to life. Here are some of them: Never let profit center conflicts get in the way of doing what is right for the customer. Give customers a good, fair deal. Great customer relationships take time. Do not try to maximize short-term profits at the expense of building those enduring relationships. Always look for ways to make it easier to do business with us. Communicate daily with your customers. If they are talking to you, they can’t be talking to a competitor. Don’t forget to say thank you. Another value Bank One had was: “We strive to be the low-cost provider through efficient and great operations.” Some of the prescribed behaviors included: Leaner is better. Eliminate bureaucracy. Cut waste relentlessly. Operations should be fast and simple. Value each other’s time. Invest in infrastructure. We should know our business best. We don’t need consultants to tell us what to do.

Faith is such a strange gift. And I think it is a gift. For those of us who receive it, it is the best gift we could ever hope to have, and it is so tempting to assume everyone has it, or to wish it for everyone else. And when we meet someone who has lost it, or maybe never even had it, it’s so tempting to say, ‘You must ask for this gift, pray for it, because it will comfort you, and help you through your life, the way it comforts me and helps me through mine.’ But that’s condescending, isn’t it? To tell someone they should ask a higher power in which they don’t believe to help them to know something of which they are skeptical, and to do it without any tangible proof. It’s absurd. “I believe you can live your life without religion, even without faith, and be a good, strong, upright person. I’ve seen many people do it. But I also will pray for you, because if you can be at home in your faith, I think your life will be richer, and even more meaningful.

Well, I, ah, could not help but be impressed with her ladyship’s medical knowledge and I can hardly quell my outrage at the injustice of such a brilliant mind being barred from serving the community.” “Yes, it is an injustice indeed. A fact I am certain she is well aware of. Have you a point in reminding her?” Rafe drummed the fingers of his good hand on the side table. Ignoring his warning tone, Wakley nodded. “Though it is not in my power to make her a real doctor, I can give her the same examination that is received at Oxford and perhaps offer her some training, so that she may at least gain some sense of vindication.” Rafe opened his mouth to refuse, yet the words caught in his throat at the man’s logic and consideration. However, he couldn’t risk further involvement with mortals, for him or Cassandra. Not until her fate was decided. And he still had no notion how he would resolve his predicament. Hell, he hadn’t even told her about the letter from the Elders yet. He coughed. “I—” “Oh, Mr. Wakley!” Cassandra gasped in unabashed delight as she rushed down the stairs. “Would you?” The surgeon nodded. “As long as you understand that it is only a ceremonial gesture.” “I understand.” Cassandra’s voice quavered with hope and gratitude. Rafe hid the wrapped parcel by holding the microscope behind his back before she met his gaze. Slowly, she approached him, her eyes deep pools of abject longing. “Rafael…?” The question hung in the air, tangible as an embrace. He closed his eyes as his mind warred with his heart. She stood so close that her hair brushed his sleeve and he could smell her intoxicating scent. Taking a deep breath, he uttered an impractical reply. “I am certain you shall pass with alacrity.” She could be dead within the month. The least he could do was allow her to touch her dream. Cassandra rose on her toes and kissed him on the cheek. Her lips felt like a healing balm on his scars. “Thank you.

Indeed, Wiener was the first information-age forebear to consider information, not as a tangible good to be bought and sold, but as “content”—whether that content was an ephemeral commodity like the news, a body of scientific knowledge, or the living substance of everyday experience human beings extracted from the world around them. To

Although she has a tendency to be overly impressed by those with academic qualifications, Diana admires people who perform rather than pontificate. Richard Branson, the head of Virgin airlines, Baron Jacob Rothschild, the millionaire banker who restored Spencer House, and her cousin Viscount David Linley who runs a successful furniture and catering business, are high on her list. “She likes the fact that David has been able to break out of the royal mould and do something positive,” says a friend. “She envies too his good fortune in being able to walk down a street without a detective.” For years her low intellectual self-esteem manifested itself in instinctive deference towards the judgments of her husband and senior courtiers. Now that she is clearer herself about her direction, she is prepared to argue about policy in a way that would have been unthinkable several years ago. The results are tangible. Foreign Office diplomats, notoriously hidebound in their perceptions, are beginning to realize her true worth. They were impressed by the way she handled her first solo visit to Pakistan and subsequently discussed trips to Egypt and Iran, the Islamic republic where the Union Jack was routinely burned until a few years ago. This is, as she would say, a “very grown-up” part of her royal life.

But be doers of the word, and not hearers only, deceiving yourselves. (James 1:22) I recently read an article about the fattest people on earth, people weighing well over a thousand pounds, people who are eating themselves to death. At a certain point, they lost the ability to walk. Eventually, they were bedridden and depended on others feeding them because they could no longer even feed themselves. It reminded me of a lot of people I find in the church. They are fed more and more knowledge every week. They attend church services, join small group Bible studies, read Christian books, listen to podcasts—and are convinced they still need more knowledge. Truth is, their biggest need is to do something. They don’t need another feast on doctrine. They need to exercise. They need to work off what they’ve already consumed. Some have become so used to consuming the Word without applying it that you wonder if they even can. These are the spiritually bedridden, resigned to spending the rest of their lives studying the Word without ever making disciples or tangibly caring for others. These are the ones about whom James asks: What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? (James 2:14)

Remorse and regret were not good, but it was far better than more tangible things like handcuffs, prison cells and several years away from their loved ones back home.

You can’t ask people to give up personal, tangible comforts for some ethereal ideal. That’s why communism failed. That’s why all those primitive, hippie, “back to the land” communes failed. Selfless suffering feels good for short crusades, but as a way of life, it’s unsustainable.

I need tangible proof. I need that burner phone. And only then will I leave this alone, Unknown. Only when the truth is out there and you no longer are.

The Specific Test goes like this: Somebody must do something he or she was not doing before. The ‘do’ is a good, ordinary verb that a child will understand. If you are not sure, find a child and ask him if he understands the verb. Doing the thing will have a tangible result, one that we want.

Not so long ago as a generation, there was no panting giant here, no heaving, grimy city; there was but a pleasant big town of neighborly people who had understanding of one another, being, on the whole, much of the same type. It was a leisurely and kindly place— “homelike,” it was called — and when the visitor had been taken through the State Asylum for the Insane and made to appreciate the view of the cemetery from a little hill, his host’s duty as Baedeker was done. The good burghers were given to jogging comfortably about in phaetons or in surreys for a family drive on Sunday. No one was very rich; few were very poor; the air was clean, and there was time to live. But there was a spirit abroad in the land, and it was strong here as elsewhere — a spirit that had moved in the depths of the American soil and labored there, sweating, till it stirred the surface, rove the mountains, and emerged, tangible and monstrous, the god of all good American hearts — Bigness. And that god wrought the panting giant.

when you feel good about yourself, you are more creative and have more energy to take the actions needed to achieve your goals.

Thomas Gordon coined the term “I-message” and first described it in Parent Effectiveness Training (1970). According to Gordon, a clear I-message has three parts: a nonblameful description of the behavior, the effects it has on you, and your feelings. Describe the behavior. Use simple statements without judgments. For example, “When your hair isn’t brushed…” instead of “Your hair is such a mess!” Describe a specific, tangible effect. What effect does it have on you? This must be on you, not a sibling or another person. What needs of yours are not being met? It’s a tangible effect if it: Costs you time, energy, or money (for example, replacing cushions, mending holes, doing unnecessary errands, etc.) Prevents you from doing something you want or need to do (for example, getting somewhere on time, using the Internet, enjoying your living room, etc.) Upsets your body or senses (for example, loud noise, pain, tension) Share your feelings. What is your honest, authentic response to this behavior? Are you disappointed, resentful, hurt, sad, embarrassed, scared?

What do you think happens when you die?” “I don’t know,” I said. “Nothing, I guess.” A vast and endless nothingness. I wasn’t entirely sure I really believed that. I didn’t think I’d sprout wings and a harp and float into the clouds, either, but everything I felt, all that emotion, the good and the bad, couldn’t just cease to exist. I felt too much—my feelings were too tangible to not be eternal.

Today, by contrast, data has become much more essential for power—whether it’s the market power of firms, the domestic political power of governments, or the military power of nations. Nearly two-thirds of today’s global economy is based on intangible services,33 not tangible goods, and some experts estimate that up to 40 percent of the world’s jobs could be automated in the next fifteen to twenty-five years.

Much of the stuff you people who read finance books either have now, or have a good chance of getting, we don’t. Buying a lottery ticket is the only time in our lives we can hold a tangible dream of getting the good stuff that you already have and take for granted. We are paying for a dream, and you may not understand that because you are already living a dream. That’s why we buy more tickets than you do.

This is one of the core reasons why it is so hard to build habits that last. People make a few small changes, fail to see a tangible result, and decide to stop.

If you’re lucky, at the right time you come across music that is not only “great,” or interesting, or “incredible,” or fun, but actually sustaining. Through some elusive but tangible process, a piece of music cuts through all defenses and makes sense of every fear and desire you bring to it. As it does so, it exposes all you’ve held back, and then makes sense of that, too. Though someone else is doing the talking, the experience is like a confession. Your emotions shoot out to crazy extremes; you feel both ennobled and unworthy, saved and damned. You hear that this is what life is all about, that this is what it is for. Yet it is this recognition itself that makes you understand that life can never be this good, this whole. With a clarity life denies for its own good reasons, you see places to which you can never get.

You all go running your yaps about using the funds— but we don’t use them! Not really. Bringing in a speaker, maybe, now and again, the Mercy Fund— what good does that do in the long run? No real tangible benefit.” Alaine saw some of the farmers’ mouths harden into angry lines. Those speakers brought new research and techniques that many of the farms now used. And the Mercy Fund had saved many of them from small calamities time and again. Olson didn’t understand how those small calamities could snowball into losing a farm outright. “No real long-term benefit, not like good policy from the mayor’s office.” “Yes, Mr. Olson, but you can’t buy good policy,” Alaine said.

Let's start a tradition - a tangible tradition of integration. Instead of celebrating our own culture, let's dedicate each festival of ours to our sisters and brothers from another culture - let's celebrate their goodness, their laughter, their wisdom - so that one day, our children may wake up to a world where there is no "our culture and their culture", just "human culture".

Shitty values, as we saw in chapter 4, involve tangible external goals outside of our control.

In order to reimagine masculinity, the quest for a good man—for an anomaly, an exception—must be abandoned. The good man is a fiction. Instead of yearning for a good man, what if we made our expectations for men more tangible? What if, for example, we valued a man who communicates?

Maybe some of what we're doing here is representing the goodness and love of God in tangible ways. You're showing the love to the people in your life and then sometimes they're showing it to you, and when your friend isn't going to make it to the edge of the pool, you jump in with your clothes on and swim next to her.

Are you praising God, or cursing Him, during the storms of your layoff? How many times in the New Testament do we read of Jesus telling His disciples to 'get in the boat, let us go to the other side?' He and the disciples ALWAYS REACH the other side. Sure, they encountered some storms along the way sometimes, BUT they also witnessed just who they were friends with, and what He could do. Layoffs are definitely like storms, and chances are good you were not the one to suggest getting into the boat and having your emotions, not to mention your finances, relationships, health, etc., tossed to and fro, frightened out of your mind at times. Have you asked Jesus to sit in your boat with you? If so, you can rest assured, He has you covered whether you see it in a tangible way, or not. And, He will take you safely to the other side. The storm (your layoff) will end.

shown up. She picked up the note and unfolded it. My dear brother, I wish I could hand you this letter in person or, better yet, speak these words to you. We both know I’m no good when it comes to dealing with the things that really matter in life. I’ll start out by saying that I’m sorry. Sorry for what I put you and the rest of our family through. I’ve never been the man I wanted to be. What a sad statement. I’m going to make one last effort to redeem myself. If I’m successful, then I will be providing a small legacy to you and my niece. I know that you will think I’m being ridiculous. You have been successful while all I’ve been to our family is a great sinkhole for money, time and effort. I want to feel like a success just once in my life. And yes, I want to have something tangible to show that I am worthy of the affection and trust you all have repeatedly given me. Okay, enough wallowing in self pity. If you’ve found this note, then it means I was never able to return to your house. I can only assume that I’m dead. If I’m dead, does that mean I have failed in my endeavor? I’ve planned on the possibility that I won’t survive. See, your old brother

Nor do some professions receive more resources than others, or finer housing, or any such tangible benefits. You become a doctor because you want to help people. You become a pilot because you want to fly. You become a farmer because you want to work with growing things, or because you want to feed others. To an Exodan, the question of choosing a profession is not one of what do I need? but rather what am I good at? What good can I do?

But they produced nothing but talk and at that not very good talk. A few like Slab actually did what they professed; turned out a tangible product. But again, what? Cheese Danishes.

Racism as an issue is huge. Without real, tangible examples of what it looks like and how it manifests today, we don’t stand a good chance of winning the fight against it.

A poet has written, “The desire to feel loved is the last illusion: let it go and you will be free.” Just as the sunrise of faith requires the sunset of our former unbelief, so the dawn of trust requires letting go of our craving spiritual consolations and tangible reassurances. Trust at the mercy of the response it receives is a bogus trust.

Here are some tips on finding a mentor: 1. Identify who could be a good mentor for you. Remember, you don’t need to aim too high; somebody simply a couple of years ahead of you on their journey might be enough. 2. Get their attention ‒ break through the noise. These people receive huge numbers of messages asking for help and advice, and offers to meet for lunch or coffee so that their brains can be picked. Naturally, they put most of these long emails (they’re often really long) straight in the junk folder to protect the most valuable thing for them ‒ their time. Bear that in mind. To break through the noise, you need to be straight to the point and you need to do Step 3… 3. Seek to add value. Just because potential mentors are successful or higher status, this doesn’t mean you can’t add value to them. Have faith that you have some way of helping them. Study what they’re doing. Are they involved in any philanthropy or social impact causes? How can you help? That’s a great way to get their attention. 4. Act normal. This applies wherever there’s an imbalance of status. For example, when you meet somebody that you’re interested in romantically, and you feel as if they’re probably ‘out of your league, you have to not let that make you behave strangely. If you are too deferential, too reverent, and basically tripping over yourself to do stuff for them because you perceive them to be on another level, then they are unlikely to feel attracted to you. And conversely, sometimes acting ‘not normal’ means you go the other way, and behave like a schoolboy pulling the pigtails of the girl he fancies, going too far in overcompensating. Again, that is not good. Be pleasant to be around. 5. Apply what your mentor advises you to do as quickly as possible, then immediately feedback to them on the outcome of the action. This feedback loop will generate and strengthen the mentor-mentee relationship in the fastest possible way, because entrepreneurial mentors love coachable people who take action. And they feel more and more responsibility when they’re the ones directing your action and you’re coming back to them to report what happened. It’s like an interesting and fun game for them, and they want to know that they’re helping you in a tangible way. Be coachable.

The charitable say in effect, “I seem to have more than I need and you seem to have less than you need. I would like to share my excess with you.” Fine, if my excess is tangible, money or goods, and fine if not, for I learned that to be charitable with gestures and words can bring enormous joy and repair injured feelings.

Thank you for coming, Miss Cole, if you’d like to take a seat. The man tells me there’s a scoring system. A drop of sweat runs down my back. Is there? I say, A scoring system. I see. I have to score your answers. He’s sharp. Nice one. My voice don’t sound like me. I want this job. That’s all it is Just a job I wasn’t cultivated for a career I just want a job He takes out a tissue and wipes his top lip, leaving remnants of white fluff over his face. He tells me whoever scores the highest, goes through to the next round. There’s a next round? I say. I’m aware that Samantha’s waiting for me outside Greggs and she only has an hour. And nobody said nothing about rounds. I thought I’d be in and out. A chat, they said. He clicks the top of his pen and writes something on a form. There’s three. Three? Like X Factor or something. I laugh. Too loud. Too big. For fuck’s sake. Why am I still laughing? He glares at me from over the top of his glasses. I’m fucking it up. And I really want this job. I need to save my arse. Ask something good. Something that makes sense. Can I just ask, this is for the make-up counter? He sneezes. Are you telling me you don’t know what job you’ve applied for? No. I know. I just. I wanted to ask something. I… Stop talking Yaz. I just… Beg. Try begging. Look. Please. Um sir. I just wanted to say how much I really want this. His disinterest is tangible. Too much? Not enough? Who knows. I go in hard. I did a beauty course? Level 2, NVQ in beauty and nail services? Will that score? Fuck it. Shit or bust. I got a paper. A… one of them… it’s square. What’s it called. A certificate. With NVQ on it… you know the ones? A certificate? Yeah. That’s it. A certificate. Level 2. Nailed it, Yaz. He tells me they got girls with degrees lining up for this job. Rats racing to get in the rat pack. In what? In make-up? They do degrees in standing all day at a make-up counter? He looks to the floor. Can’t look me in the eye. That come out wrong. Bollocks. He reshuffles his papers. This is well and truly blown. He pulls the tissue back out of his pocket, blows his nose. Shall we get started?

There is no God,' Oupensky repeated stubbornly. 'Majdanek, the communists, and science have shown us there is no God.' 'I cannot speak for the communists. Majdanek showed us only man's inhumanity to man--this is what man sometimes does with the free will God gave him. If God made all men good, it wouldn't be called free will would it? And finally it's not science's place to show us if there is a God behind the universe.' 'It absolutely is. What else is science for?' 'Experiments.' 'Yes?' 'Experiment with this-- on such and such a day I slept so many hours and felt this way afterward. I ate x amount of food and was able to work for this long. In my forties my face began to line-- science has told us this is the beginning of old age. How can the science that measures and combines and mixes and observes tell us what is behind the sleep?' Alexander laughed. 'Ouspensky, science can measure how long we sleep, but can it tell us what we dreamed about? It will observe our reactions, it can tell if we twitched or laughed, or cried, but can it tell us what was inside our head?' 'Why would it want to?' 'It can only report on the visible, on the ostensible, on the tangible. Science has no place inside my head, nor yours. How can it possible tell you if there is a God? It cannot tell me what even you are thinking about and you are as transparent as glass.

Accomplishing a 20 Mile March, consistently, in good times and bad, builds confidence. Tangible achievement in the face of adversity reinforces the 10X perspective: we are ultimately responsible for improving performance. We never blame circumstance; we never blame the environment.

the kingdom of God largely exists for the sake of outsiders, as a tangible expression of God’s love for all.

Sabrina’s case is a good example. Sabrina had lived with her foster mother, Carol, since early infancy. To help Sabrina prepare for her pending adoption, Carol showed her pictures and talked frequently about the family she would soon be joining. Letters, telephone calls, and visits preceded Sabrina’s transfer to her adoptive home. Sabrina observed Carol and her adoptive parents talking and laughing together as they jointly cared for her for a week prior to her transfer. She left Carol’s home with an album full of pictures of herself surrounded by her foster and adoptive families—tangible evidence of the continuity and “connectedness” of her life experiences. Sabrina also brought her favorite toys, blanket, and eating utensils with her when she moved home. During her first weeks at home, she frequently talked to her foster mom on the telephone. Carol continues to be an important extended family member. At age five Sabrina’s cognitive, language, physical, and emotional developmental milestones are all right on target.

It’s safe to predict this result, and not just because I have seen it many times in the companies I work with. It is a straightforward prediction of the Lean Startup theory itself. When people are used to evaluating their productivity locally, they feel that a good day is one in which they did their job well all day. When I worked as a programmer, that meant eight straight hours of programming without interruption. That was a good day. In contrast, if I was interrupted with questions, process, or—heaven forbid—meetings, I felt bad. What did I really accomplish that day? Code and product features were tangible to me; I could see them, understand them, and show them off. Learning, by contrast, is frustratingly intangible.

[T]hey know they’re being good when they thank the troops and their eyes shimmer with love for themselves and this tangible proof of their goodness.

And the main thing that was wrong was that everything seemed to have gotten just a little worse, or at best remained the same. You would have predicted that at least a few facets of everyday life would improve markedly in twenty-two years. Her father contended the War was behind it all: any person who showed a shred of talent was sucked up by UNEF; the very best fell to the Elite Conscription Act and wound up being cannon fodder. It was hard not to agree with him. Wars in the past often accelerated social reform, provided technological benefits, even sparked artistic activity. This one, however, seemed tailor-made to provide none of these positive by-products. Such improvements as had been made on late-twentieth-century technology were—like tachyon bombs and warships two kilometers long—at best, interesting developments of things that only required the synergy of money and existing engineering techniques. Social reform? The world was technically under martial law. As for art, I’m not sure I know good from bad. But artists to some extent have to reflect the temper of the times. Paintings and sculpture were full of torture and dark brooding; movies seemed static and plotless; music was dominated by nostalgic revivals of earlier forms; architecture was mainly concerned with finding someplace to put everybody; literature was damn near incomprehensible. Most people seemed to spend most of their time trying to find ways to outwit the government, trying to scrounge a few extra K’s or ration tickets without putting their lives in too much danger. And in the past, people whose country was at war were constantly in contact with the war. The newspapers would be full of reports, veterans would return from the front; sometimes the front would move right into town, invaders marching down Main Street or bombs whistling through the night air—but always the sense of either working toward victory or at least delaying defeat. The enemy was a tangible thing, a propagandist’s monster whom you could understand, whom you could hate. But this war...the enemy was a curious organism only vaguely understood, more often the subject of cartoons than nightmares. The main effect of the war on the home front was economic, unemotional-more taxes but more jobs as well. After twenty-two years, only twenty-seven returned veterans; not enough to make a decent parade. The most important fact about the war to most people was that if it ended suddenly, Earth’s economy would collapse.

Motherhood By Christianna Maas My willingness to carry life is the revenge, the antidote, the great rebuttal of every murder, every abortion, and every genocide. I sustain humanity. Deep inside of me, life grows. I am death’s opposition. I have pushed back the hand of darkness today. I have caused there to be a weakening tremor among the ranks of those set on earth’s destruction. Today a vibration that calls angels to attention echoed throughout time. Our laughter threatened hell today. I dined with the greats of God’s army. I made their meals, and tied their shoes. Today, I walked with greatness, and when they were tired I carried them. I have poured myself out for the cause today. It is finally quiet, but life stirs inside of me. Gaining strength, the pulse of life sends a constant reminder to both good and evil that I have yielded myself to Heaven and now carry its dream. No angel has ever had such a privilege, nor any man. I am humbled by the honor. I am great with destiny. I birth the freedom fighters. In the great war, I am a leader of the underground resistance. I smile at the disguise of my troops, surrounded by a host of warriors, destiny swirling, invisible yet tangible, and the anointing to alter history. Our footsteps marking land for conquest, we move undetected through the common places. Today I was the barrier between evil and innocence. I was the gatekeeper, watching over the hope of mankind, and no intruder trespassed. There is not an hour of day or night when I turn from my post. The fierceness of my love is unmatched on earth. And because I smiled instead of frowned the world will know the power of grace. Hope has feet, and it will run to the corners of earth, because I stood up against destruction. I am a woman. I am a mother. I am the keeper and sustainer of life here on earth. Heaven stands in honor of my mission. No one else can carry my call. I am the daughter of Eve. Eve has been redeemed. I am the opposition of death. I am a woman.

Get help Depending on how severe your codependency is, the best tangible action you can take is to get help. This means therapy. A good therapist will never judge you, they’ll help you set goals, and you’ll feel comfortable sharing anything with them. Sometimes it takes a little while to find the therapist that’s right for you, but it’s totally worth it.

I’d like to start a worldwide movement to implement practices of culturally appropriate Life Honoring Celebrations. Not to replace funerals but to augment them. Personally, I think it’s impractical at best and pointless at worst to sing somebody’s praises when they’re dead. Perhaps saying lovely things about them at funerals helps us mourn. Saying the same things to them while alive may give us a jumpstart on that mourning. But why not use their dying as an opportunity to grow ourselves, to bring us into closer proximity with the reality of death, to face our fears and step willfully into our deepest hearts to speak the truth of what someone means to us? Why not tell them when they’re alive? Why not let them see some of the difference they made in the world around them? Even the most troubled and maligned person usually has positively impacted somebody. No matter how difficult anyone’s life has been they usually create some ripples of positive change. And I believe that every person longs to know that. We long to see it. To know that our existence does not all come to naught in the end. That efforts large and small have impacts seen and unseen. It serves each of us to have tangible proof of this before we pass. Life Honoring Celebrations should be every human’s birthright. Thank goodness Tracy got to receive hers. Just in time.

Paul found everything he had ever wanted in the person of Christ – the source of his bliss and fulfillment. Those in Christ truly lack nothing. He had been plugged into an eternal wellspring of grace. Maybe this satisfaction – this divine complacency – sounds good to you on paper. But how do we tangibly feast on this abundant grace in our daily lives? By faith. That is, simply by trusting. The flavor of faith is not striving, contending or “pressing in” for something. The flavor of faith is rest. It is to trust in what someone else has already accomplished for us. His work was enough to satisfy you perfectly. Christ has now become our eternal Sabbath Rest.

Innovation” may be the most overused buzzword in the world today. As the pace of change continues to accelerate and our challenges grow ever more complex, we know we need to do something different just to keep up, let alone get ahead. Finding better ways to tackle the most pressing problems facing people and the planet is no exception. Over the past few years, the notion of innovation for social good has caught on like wildfire, with the term popping up in mission statements, messaging, job descriptions, and initiatives. This quest for social innovation has led to a proliferation of contests, hackathons, and pilots that may make a big splash, but has yielded limited tangible results. So we should start by asking, What is innovation? One unfortunate consequence of the hype has been that, in common parlance, innovation has often become conflated with invention. While invention is the spark of a new idea, innovation is the process of deploying that initial breakthrough to a constructive use. Thomas Edison’s famous quote, “Genius is 1% inspiration, 99% perspiration,” puts this in perspective. In other words, innovation is the long, hard slog that is required to take a promising invention (the 1%) and transform it into, in our case, meaningful social impact.

Tangible + Intangible: that’s the secret sauce of good marketing. A hotel room is never only a hotel room, it’s a statement.

Team Spirit—an eagerness to sacrifice personal interests or glory for the welfare of all—is a tangible driving force that transforms individuals who are “doing their jobs correctly” into an organization whose members are totally committed to working at their highest levels for the good of the group. Members of such an organization are unselfish, considerate, and put the goals of the organization above their own, even at the expense of their own personal desires. When this happens—and the leader is the one who makes it happen—the result is almost magical.

For most artists, making good art depends upon making lots of art, and any device that carries the first brushstroke to the next blank canvas has tangible, practical value.

Hebrews 10:24 - 'And let us consider how we may spur one another on towards love and good deeds' - is not just a call from the pulpit for consumer Christians to make sure to tithe and have their daily devotions.

We all have the inherent, magical power to create what is conceivable and tangible with our minds, spirits and soul. We “just” need to activate our capabilities to let this energy transcend, morphing its nature to manifest it in reality — materialized for the sake of the good.

Positive desire is the mentality that we can make good things happen, and it’s the emotional intensity of that desire that drives it towards a tangible outcome. Intense emotion gives us renewed energy and confidence to carry out new actions that turn the positive desire into reality, rather than stagnating at daydreaming or hoping in vain.

Pair 3: American Home Products Co. (drugs, cosmetics, household products, candy) and American Hospital Supply Co. (distributor and manufacturer of hospital supplies and equipment) These were two “billion-dollar good-will” companies at the end of 1969, representing different segments of the rapidly growing and immensely profitable “health industry.” We shall refer to them as Home and Hospital, respectively. Selected data on both are presented in Table 18-3. They had the following favorable points in common: excellent growth, with no setbacks since 1958 (i.e., 100% earnings stability); and strong financial condition. The growth rate of Hospital up to the end of 1969 was considerably higher than Home’s. On the other hand, Home enjoyed substantially better profitability on both sales and capital.† (In fact, the relatively low rate of Hospital’s earnings on its capital in 1969—only 9.7%—raises the intriguing question whether the business then was in fact a highly profitable one, despite its remarkable past growth rate in sales and earnings.) When comparative price is taken into account, Home offered much more for the money in terms of current (or past) earnings and dividends. The very low book value of Home illustrates a basic ambiguity or contradiction in common-stock analysis. On the one hand, it means that the company is earning a high return on its capital—which in general is a sign of strength and prosperity. On the other, it means that the investor at the current price would be especially vulnerable to any important adverse change in the company’s earnings situation. Since Hospital was selling at over four times its book value in 1969, this cautionary remark must be applied to both companies. TABLE 18-3. Pair 3. CONCLUSIONS: Our clear-cut view would be that both companies were too “rich” at their current prices to be considered by the investor who decides to follow our ideas of conservative selection. This does not mean that the companies were lacking in promise. The trouble is, rather, that their price contained too much “promise” and not enough actual performance. For the two enterprises combined, the 1969 price reflected almost $5 billion of good-will valuation. How many years of excellent future earnings would it take to “realize” that good-will factor in the form of dividends or tangible assets? SHORT-TERM SEQUEL: At the end of 1969 the market evidently thought more highly of the earnings prospects of Hospital than of Home, since it gave the former almost twice the multiplier of the latter. As it happened the favored issue showed a microscopic decline in earnings in 1970, while Home turned in a respectable 8% gain. The market price of Hospital reacted significantly to this one-year disappointment. It sold at 32 in February 1971—a loss of about 30% from its 1969 close—while Home was quoted slightly above its corresponding level.*

Berkshire has long been invested in branded food companies and recently took a more than 8% stake in Kraft Foods. Buffett observed that big food companies are good businesses. They earn good returns on tangible assets. Good brands like See’s, Coke, Mars, Wrigley’s are tough to compete with. Coke now provides 1.5 billion servings a day worldwide. Since 1886, Coke has been delivering “happiness” and “refreshing” associations. These associations get implanted in people’s minds. Good branded products are often a good investment.

Before I was a Christian, it was hard for me to grasp that God’s love isn’t gauged by earthly circumstances. I completely relate to those who are asking, “If God can’t give us earthly blessings, why should we follow him?” My answer now, as a Christian, is that God is worth it. We all desire to be known, loved, and seen for who we truly are. Most of those tangible or social goals such as money, power, and relationships seem to be one step ahead of us. Should we reach them, those things never deliver the feeling of self-worth we expect to gain from them. We are nothing but slaves to the next goal. We might be able to choose our slave master, but we are slaves nonetheless.

A strategy is only good if the community sees tangible and sustainable results.

Both men and women were equally as good at filling needs and making decisions, the two elements of cognitive labor most associated with decision-making and therefore power and influence. But women were disproportionately the ones who took on the two activities least associated with decision-making-the more painstaking, less tangible tasks of anticipating needs and monitoring progress.

These people saw nothing, knew nothing, and noticed nothing; nothing touched them. A poor, graceful animal could expire under their very eyes, or a master could express all the hope, nobility, and suffering, all the dark tense anguish of human life, in the statue of a saint with shudder-inducing tangibility - they saw nothing, nothing moved them! They were gay; they were busy, important, in a hurry; they shouted, laughed, bumped into each other, made noise, told jokes, screamed over two pennies, felt fine, were orderly citizens, highly satisfied with themselves and the world. Pigs, that's what they were, filthier and viler than pigs! Of course he had only too often been one of them, had felt happy among them, had pursued their girls, had gaily eaten baked fish from his plate without being horrified. But sooner or later, as though by magic, joy and calm would suddenly desert him; all fat plump illusions, all his self-satisfaction and self-importance, and idle peace of mind fell away. Something him into solitude and brooding, made him contemplate suffering and death, the vanity of all undertaking, as he stared into the abyss. At other times a sudden joy blossomed from the hopeless depth of uselessness and horror, a violent infatuation, the desire to sing a beautiful song, to draw. He had only to smell a flower or play with a cat, and his childlike agreement with life came back to him. This time, too, it would come back. Tomorrow or the day after, the world would be good again, it would be wonderful. At least it was so until the sadness returned, the brooding, the remorse for dying fish and wilting flowers, the horror of insensitive, piglike, staring-but-not-seeing human existence.

These people saw nothing, knew nothing, and noticed nothing; nothing touched them. A poor, graceful animal could expire under their very eyes, or a master could express all the hope, nobility, and suffering, all the dark tense anguish of human life, in the statue of a saint with shudder-inducing tangibility - they saw nothing, nothing moved them! They were gay; they were busy, important, in a hurry; they shouted, laughed, bumped into each other, made noise, told jokes, screamed over two pennies, felt fine, were orderly citizens, highly satisfied with themselves and the world. Pigs, that's what they were, filthier and viler than pigs! Of course he had only too often been one of them, had felt happy among them, had pursued their girls, had gaily eaten baked fish from his plate without being horrified. But sooner or later, as though by magic, joy and calm would suddenly desert him; all fat plump illusions, all his self-satisfaction and self-importance, and idle peace of mind fell away. Something plunged him into solitude and brooding, made him contemplate suffering and death, the vanity of all undertaking, as he stared into the abyss. At other times a sudden joy blossomed from the hopeless depth of uselessness and horror, a violent infatuation, the desire to sing a beautiful song, to draw. He had only to smell a flower or play with a cat, and his childlike agreement with life came back to him. This time, too, it would come back. Tomorrow or the day after, the world would be good again, it would be wonderful. At least it was so until the sadness returned, the brooding, the remorse for dying fish and wilting flowers, the horror of insensitive, piglike, staring-but-not-seeing human existence.

Victoria walked back to her friends, giving me a small wave. The first thing I noticed was how tangible her absence was, how different the air felt. How empty. How much I liked being near her. How good it made me feel. I wanted to be near her again. Surprise.

Team Spirit—an eagerness to sacrifice personal interests or glory for the welfare of all—is a tangible driving force that transforms individuals who are “doing their jobs correctly” into an organization whose members are totally committed to working at their highest levels for the good of the group.

The book Making a Way Out of No Way: A Womanist Theology by Monica Coleman gave voice to what I couldn’t fully articulate, but have felt since the work of rest has received greater attention: “Not all evil can be overcome in this world, and yet a postmodern womanist theology maintains hope in the struggle to creatively and constructively respond to it. Sometimes feelings of discord are the result of the conflicts in this world. Sometimes liberation is not possible, but survival and quality of life are. All-encompassing health, wholeness, unity, and salvation are never fully attained in this world. As we constantly become, we are constantly vulnerable to evil and constantly capable of overcoming it. In postmodern womanist theology, salvation is an activity. Each new moment brings possibilities in both directions. A postmodern womanist theology strives for tangible representations of the good. The good includes justice, equality, discipleship, quality of life, acceptance and inclusion.

No matter how much I tried to explain, he didn’t get why I was upset. It wasn’t about physical, tangible things like flights and dinner reservations. It was about a fundamental disconnect in our values and what we deemed important for a good relationship. I believed in quality time and conversation; he believed money could fix everything.