The More Numerous The Laws Quotes

We've searched our database for all the quotes and captions related to The More Numerous The Laws. Here they are! All 48 of them:

The more corrupt the state, the more numerous the laws.
Tacitus (The Annals of Imperial Rome)
The more corrupt the republic, the more numerous the laws.
Tacitus
The more numerous the laws, the more corrupt the state.
Tacitus
Poverty is not caused by men and women getting married; it's not caused by machinery; it's not caused by "over-production"; it's not caused by drink or laziness; and it's not caused by "over-population". It's caused by Private Monopoly. That is the present system. They have monopolized everything that it is possible to monopolize; they have got the whole earth, the minerals in the earth and the streams that water the earth. The only reason they have not monopolized the daylight and the air is that it is not possible to do it. If it were possible to construct huge gasometers and to draw together and compress within them the whole of the atmosphere, it would have been done long ago, and we should have been compelled to work for them in order to get money to buy air to breathe. And if that seemingly impossible thing were accomplished tomorrow, you would see thousands of people dying for want of air - or of the money to buy it - even as now thousands are dying for want of the other necessities of life. You would see people going about gasping for breath, and telling each other that the likes of them could not expect to have air to breathe unless the had the money to pay for it. Most of you here, for instance, would think and say so. Even as you think at present that it's right for so few people to own the Earth, the Minerals and the Water, which are all just as necessary as is the air. In exactly the same spirit as you now say: "It's Their Land," "It's Their Water," "It's Their Coal," "It's Their Iron," so you would say "It's Their Air," "These are their gasometers, and what right have the likes of us to expect them to allow us to breathe for nothing?" And even while he is doing this the air monopolist will be preaching sermons on the Brotherhood of Man; he will be dispensing advice on "Christian Duty" in the Sunday magazines; he will give utterance to numerous more or less moral maxims for the guidance of the young. And meantime, all around, people will be dying for want of some of the air that he will have bottled up in his gasometers. And when you are all dragging out a miserable existence, gasping for breath or dying for want of air, if one of your number suggests smashing a hole in the side of one of th gasometers, you will all fall upon him in the name of law and order, and after doing your best to tear him limb from limb, you'll drag him, covered with blood, in triumph to the nearest Police Station and deliver him up to "justice" in the hope of being given a few half-pounds of air for your trouble.
Robert Tressell (The Ragged Trousered Philanthropists)
1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.
Matthew S. McCormick
Dynamical beauty transcends specific objects and phenomena, and invites us to imagine the expanse of possibilities. For example, the sizes and shapes of actual planetary orbits are not simple. They are neither the (compounded) circles of Aristotle, Ptolemy, and Nicolaus Copernicus, nor even the more nearly accurate ellipses of Kepler, but rather curves that must be calculated numerically, as functions of time, evolving in complicated ways that depend on the positions and masses of the Sun and the other planets. There is great beauty and simplicity here, but it is only fully evident when we understand the deep design. The appearance of particular objects does not exhaust the beauty of the laws.
Frank Wilczek (A Beautiful Question: Finding Nature's Deep Design)
The food chain is an aspect of nature. Survival of the fittest is also a natural law. Yet it is easy to take these facts and assume that they apply to every social function and all other aspects of life. Social demands for disrespect are numerous: "buy a bigger car", "have sex with more women", "show no respect for other people", "drive like a complete jerk", etc., etc. Unfortunately, this is overlooked by quite a lot of those who've witnessed and been awestruck by real power. The demands of the noble are: "respect yourself", "be what you are", "don't conform
Tempel ov Blood
Why should you desire to compel others; why should you seek to have power— that evil, bitter, mocking thing, which has been from of old, as it is today, the sorrow and curse of the world—over your fellow-men and fellow-women? Why should you desire to take from any man or woman their own will and intelligence, their free choice, their own self-guidance, their inalienable rights over themselves; why should you desire to make of them mere tools and instruments for your own advantage and interest; why should you desire to compel them to serve and follow your opinions instead of their own; why should you deny in them the soul—that suffers so deeply from all constraint—and treat them as a sheet of blank paper upon which you may write your own will and desires, of whatever kind they may happen to be? Who gave you the right, from where do you pretend to have received it, to degrade other men and women from their own true rank as human beings, taking from them their will, their conscience, and intelligence—in a word, all the best and highest part of their nature—turning them into mere empty worthless shells, mere shadows of the true man and women, mere counters in the game you are mad enough to play, and just because you are more numerous or stronger than they, to treat them as if they belonged not to themselves, but to you? Can you believe that good will ever come by morally and spiritually degrading your fellow-men? What happy and safe and permanent form of society can you hope to build on this pitiful plan of subjecting others, or being yourselves subjected by them?
Auberon Herbert
Let us use Buddhism as a specific example. It is a system that is gaining a following among many in Hollywood. It is often very simplistically defined as a religion of compassion and ethics. The truth is that there is probably no system of belief more complex than Buddhism. While it starts off with the four noble truths on suffering and its cessation, it then moves to the eightfold path on how to end suffering. But as one enters the eightfold path, there emerge hundreds upon hundreds of other rules to deal with contingencies. From a simple base of four offenses that result in a loss of one’s discipleship status is built an incredible edifice of ways to restoration. Those who follow Buddha’s teachings are given thirty rules on how to ward off those pitfalls. But before one even deals with those, there are ninety-two rules that apply to just one of the offenses. There are seventy-five rules for those entering the order. There are rules of discipline to be applied—two hundred and twenty-seven for men, three hundred and eleven for women. (Readers of Buddhism know that Buddha had to be persuaded before women were even permitted into a disciple’s status. After much pleading and cajoling by one of his disciples, he finally acceded to the request but laid down extra rules for them.) Whatever one may make of all of this, we must be clear that in a nontheistic system, which Buddhism is, ethics become central and rules are added ad infinitum. Buddha and his followers are the originators of these rules. The most common prayer for forgiveness in Buddhism, from the Buddhist Common Prayer, reflects this numerical maze: I beg leave! I beg leave, I beg leave. . . . May I be freed at all times from the four states of Woe, the Three Scourges, the Eight Wrong Circumstances, the Five Enemies, the Four Deficiencies, the Five Misfortunes, and quickly attain the Path, the Fruition, and the Noble Law of Nirvana, Lord.4 Teaching
Ravi Zacharias (Jesus Among Other Gods: The Absolute Claims of the Christian Message)
The history of pi is only a small part of the history of mathematics, which itself is but a mirror of the history of man. That history is full of patterns and tendencies whose frequency and similarity is too striking to be dismissed as accidental. Like the laws of quantum mechanics, and in the final analysis, of all nature, the laws of history are evidently statistical in character. But what those laws are, nobody knows. Only a few scraps are evident. And of these is that the Heisels of Cleveland are more numerous than the Archimedes of Syracuse.
Petr Beckmann (A History of π)
Poverty is not caused by men and women getting married; it's not caused by machinery; it's not caused by "over-production"; it's not caused by drink or laziness; and it's not caused by "over-population". It's caused by Private Monopoly. That is the present system. They have monopolized everything that it is possible to monopolize; they have got the whole earth, the minerals in the earth and the streams that water the earth. The only reason they have not monopolized the daylight and the air is that it is not possible to do it. If it were possible to construct huge gasometers and to draw together and compress within them the whole of the atmosphere, it would have been done long ago, and we should have been compelled to work for them in order to get money to buy air to breathe. And if that seemingly impossible thing were accomplished tomorrow, you would see thousands of people dying for want of air - or of the money to buy it - even as now thousands are dying for want of the other necessities of life. You would see people going about gasping for breath, and telling each other that the likes of them could not expect to have air to breathe unless the had the money to pay for it. Most of you here, for instance, would think and say so. Even as you think at present that it's right for so few people to own the Earth, the Minerals and the Water, which are all just as necessary as is the air. In exactly the same spirit as you now say: "It's Their Land," "It's Their Water," "It's Their Coal," "It's Their Iron," so you would say "It's Their Air," "These are their gasometers, and what right have the likes of us to expect them to allow us to breathe for nothing?" And even while he is doing this the air monopolist will be preaching sermons on the Brotherhood of Man; he will be dispensing advice on "Christian Duty" in the Sunday magazines; he will give utterance to numerous more or less moral maxims for the guidance of the young. And meantime, all around, people will be dying for want of some of the air that he will have bottled up in his gasometers. And when you are all dragging out a miserable existence, gasping for breath or dying for want of air, if one of your number suggests smashing a hole in the side of one of th gasometers, you will all fall upon him in the name of law and order, and after doing your best to tear him limb from limb, you'll drag him, covered with blood, in triumph to the nearest Police Station and deliver him up to "justice" in the hope of being given a few half-pounds of air for your trouble
Robert Tressell
At last, he began to discourse of fortune and human affairs. "Is it meet," said he, "for him that knows he is but man, in his greatest prosperity to pride himself, and be exalted at the conquest of a city, nation, or kingdom, and not rather well to weigh this change of fortune, in which all warriors may see an example of their common frailty, and learn a lesson that there is nothing durable or constant? For what time can men select to think themselves secure, when that of victory itself forces us more than any to dread our own fortune? and a very little consideration on the law of things, and how all are hurried round, and each man's station changed, will introduce sadness in the midst of the greatest joy. Or can you, when you see before your eyes the succession of Alexander himself, who arrived at the height of power and ruled the greatest empire, in the short space of an hour trodden underfoot- when you behold a king, that was but even now surrounded with so numerous an army, receiving nourishment to support his life from the hands of his conquerors- can you, I say, believe there is any certainty in what we now possess whilst there is such a thing as chance? No, young men, cast off that vain pride and empty boast of victory; sit down with humility, looking always for what is yet to come, and the possible future reverses which the divine displeasure may eventually make the end of our present happiness.
Plutarch (Parallel Lives)
As soon as we study animals — not in laboratories and museums only, but in the forest and the prairie, in the steppe and the mountains — we at once perceive that though there is an immense amount of warfare and extermination going on amidst various species, and especially amidst various classes of animals, there is, at the same time, as much, or perhaps even more, of mutual support, mutual aid, and mutual defence amidst animals belonging to the same species or, at least, to the same society. Sociability is as much a law of nature as mutual struggle. Of course it would be extremely difficult to estimate, however roughly, the relative numerical importance of both these series of facts. But if we resort to an indirect test, and ask Nature: “Who are the fittest: those who are continually at war with each other, or those who support one another?” we at once see that those animals which acquire habits of mutual aid are undoubtedly the fittest. They have more chances to survive, and they attain, in their respective classes, the highest development of intelligence and bodily organization. If the numberless facts which can be brought forward to support this view are taken into account, we may safely say that mutual aid is as much a law of animal life as mutual struggle, but that, as a factor of evolution, it most probably has a far greater importance, inasmuch as it favours the development of such habits and characters as insure the maintenance and further development of the species, together with the greatest amount of welfare and enjoyment of life for the individual, with the least waste of energy.
Pyotr Kropotkin (Mutual Aid: A Factor in Evolution (Annotated) (The Kropotkin Collection Book 2))
Could the Supreme Court have been relied upon as answering this description? It is much to be doubted, whether the members of that tribunal would at all times be endowed with so eminent a portion of fortitude, as would be called for in the execution of so difficult a task; and it is still more to be doubted, whether they would possess the degree of credit and authority, which might, on certain occasions, be indispensable towards reconciling the people to a decision that should happen to clash with an accusation brought by their immediate representatives. A deficiency in the first, would be fatal to the accused; in the last, dangerous to the public tranquillity. The hazard in both these respects, could only be avoided, if at all, by rendering that tribunal more numerous than would consist with a reasonable attention to economy. The necessity of a numerous court for the trial of impeachments, is equally dictated by the nature of the proceeding. This can never be tied down by such strict rules, either in the delineation of the offense by the prosecutors, or in the construction of it by the judges, as in common cases serve to limit the discretion of courts in favor of personal security. There will be no jury to stand between the judges who are to pronounce the sentence of the law, and the party who is to receive or suffer it. The awful discretion which a court of impeachments must necessarily have, to doom to honor or to infamy the most confidential and the most distinguished characters of the community, forbids the commitment of the trust to a small number of persons. These considerations seem alone sufficient to authorize a conclusion, that the Supreme Court would have been an improper substitute for the Senate, as a court of impeachments.
Alexander Hamilton (The Federalist Papers)
A monopoly on the means of communication may define a ruling elite more precisely than the celebrated Marxian formula of “monopoly on the means of production.” Since man extends his nervous system through channels of communications like the written word, the telephone, radio, etc., he who controls these media controls part of the nervous system of every member of society. The contents of these media become part of the contents of every individual’s brain. Thus, in pre-literate societies taboos on the spoken word are more numerous and more Draconic than at any more complex level of social organization. With the invention of written speech — hieroglyphic, ideographic, or alphabetical — the taboos are shifted to this medium; there is less concern with what people say and more concern with what they write. (Some of the first societies to achieve literacy, such as Egypt and the Mayan culture of ancient Mexico, evidently kept a knowledge of their hieroglyphs a religious secret which only the higher orders of the priestly and royal families were allowed to share.) The same process repeats endlessly: Each step forward in the technology of communication is more heavily tabooed than the earlier steps. Thus, in America today (post-Lenny Bruce), one seldom hears of convictions for spoken blasphemy or obscenity; prosecution of books still continues, but higher courts increasingly interpret the laws in a liberal fashion, and most writers feel fairly confident that they can publish virtually anything; movies are growing almost as desacralized as books, although the fight is still heated in this area; television, the newest medium, remains encased in neolithic taboo. (When the TV pundits committed lèse majesté after an address by the then Dominant Male, a certain Richard Nixon, one of his lieutenants quickly informed them they had overstepped, and the whole tribe — except for the dissident minority — cheered for the reassertion of tradition.) When a more efficient medium arrives, the taboos on television will decrease.
Robert Shea (The Illuminatus! Trilogy)
I have decided to write a diary of La Belle et la Bête as the work on the film progresses. After a year of preparations and difficulties, the moment has now come to grapple with a dream. Apart from the numerous obstacles which exist in getting a dream onto celluloid, the problem is to make a film within the limits imposed by a period of austerity. But perhaps these limitations may stimulate imagination, which is often lethargic when all means are placed at its disposal. Everybody knows the story by madame Leprince de Beaumont, a story often attributed to Perrault, because it is found next to "Peau d'Ane" between those bewitching covers of the Bibliothèque Rose. The postulate of the story requires faith, the faith of childhood. I mean that one must believe implicitly at the very beginning and not question the possibility that the mere picking of a rose might lead a family into adventure, or that a man can be changed into a beast, and vice versa. Such enigmas offend grown-ups who are readily prejudiced, proud of their doubt, armed with derision. But I have the impudence to believe that the cinema which depicts the impossible is apt to carry conviction, in a way, and may be able to put a "singular" occurrence into the plural. It is up to us (that is, to me and my unit―in fact, one entity) to avoid those impossibilities which are even more of a jolt in the midst of the improbable than in the midst of reality. For fantasy has its own laws which are like those of perspective. You may not bring what is distant into the foreground, or render fuzzily what is near. The vanishing lines are impeccable and the orchestration so delicate that the slightest false note jars. I am not speaking of what I have achieved, but of what I shall attempt within the means at my disposal. My method is simply: not to aim at poetry. That must come of its own accord. The mere whispered mention of its name frightens it away. I shall try to build a table. It will be up to you then to eat at it, to examine it or to chop it up for firewood.
Jean Cocteau (Beauty and the Beast: Diary of a Film)
Everywhere you look with this young lady, there’s a purity of motivation,” Shultz told him. “I mean she really is trying to make the world better, and this is her way of doing it.” Mattis went out of his way to praise her integrity. “She has probably one of the most mature and well-honed sense of ethics—personal ethics, managerial ethics, business ethics, medical ethics that I’ve ever heard articulated,” the retired general gushed. Parloff didn’t end up using those quotes in his article, but the ringing endorsements he heard in interview after interview from the luminaries on Theranos’s board gave him confidence that Elizabeth was the real deal. He also liked to think of himself as a pretty good judge of character. After all, he’d dealt with his share of dishonest people over the years, having worked in a prison during law school and later writing at length about such fraudsters as the carpet-cleaning entrepreneur Barry Minkow and the lawyer Marc Dreier, both of whom went to prison for masterminding Ponzi schemes. Sure, Elizabeth had a secretive streak when it came to discussing certain specifics about her company, but he found her for the most part to be genuine and sincere. Since his angle was no longer the patent case, he didn’t bother to reach out to the Fuiszes. — WHEN PARLOFF’S COVER STORY was published in the June 12, 2014, issue of Fortune, it vaulted Elizabeth to instant stardom. Her Journal interview had gotten some notice and there had also been a piece in Wired, but there was nothing like a magazine cover to grab people’s attention. Especially when that cover featured an attractive young woman wearing a black turtleneck, dark mascara around her piercing blue eyes, and bright red lipstick next to the catchy headline “THIS CEO IS OUT FOR BLOOD.” The story disclosed Theranos’s valuation for the first time as well as the fact that Elizabeth owned more than half of the company. There was also the now-familiar comparison to Steve Jobs and Bill Gates. This time it came not from George Shultz but from her old Stanford professor Channing Robertson. (Had Parloff read Robertson’s testimony in the Fuisz trial, he would have learned that Theranos was paying him $500,000 a year, ostensibly as a consultant.) Parloff also included a passage about Elizabeth’s phobia of needles—a detail that would be repeated over and over in the ensuing flurry of coverage his story unleashed and become central to her myth. When the editors at Forbes saw the Fortune article, they immediately assigned reporters to confirm the company’s valuation and the size of Elizabeth’s ownership stake and ran a story about her in their next issue. Under the headline “Bloody Amazing,” the article pronounced her “the youngest woman to become a self-made billionaire.” Two months later, she graced one of the covers of the magazine’s annual Forbes 400 issue on the richest people in America. More fawning stories followed in USA Today, Inc., Fast Company, and Glamour, along with segments on NPR, Fox Business, CNBC, CNN, and CBS News. With the explosion of media coverage came invitations to numerous conferences and a cascade of accolades. Elizabeth became the youngest person to win the Horatio Alger Award. Time magazine named her one of the one hundred most influential people in the world. President Obama appointed her a U.S. ambassador for global entrepreneurship, and Harvard Medical School invited her to join its prestigious board of fellows.
John Carreyrou (Bad Blood: Secrets and Lies in a Silicon Valley Startup)
DEUTERONOMY 30  h “And  i when all these things come upon you, the blessing and the curse, which I have set before you, and  j you call them to mind among all the nations where the LORD your God has driven you, 2and  k return to the LORD your God, you and your children, and obey his voice in all that I command you today, with all your heart and with all your soul, 3then the LORD your God  l will restore your fortunes and have mercy on you, and he will  m gather you again from all the peoples where the LORD your God has scattered you. 4 n If your outcasts are in the uttermost parts of heaven, from there the LORD your God will gather you, and from there he will take you. 5And the LORD your God will bring you into the land that your fathers possessed, that you may possess it.  o And he will make you more prosperous and numerous than your fathers. 6And  p the LORD your God will circumcise your heart and the heart of your offspring,  q so that you will love the LORD your God with all your heart and with all your soul, that you may live. 7And the LORD your God will put all these curses on your foes and enemies who persecuted you. 8And you shall again obey the voice of the LORD and keep all his commandments that I command you today. 9 r The LORD your God will make you abundantly prosperous in all the work of your hand, in the fruit of your womb and in the fruit of your cattle and in the fruit of your ground.  s For the LORD will again take delight in prospering you, as he took delight in your fathers, 10when you obey the voice of the LORD your God, to keep his commandments and his statutes that are written in this Book of the Law, when you turn to the LORD your God with all your heart and with all your soul.
Anonymous (The Holy Bible: English Standard Version)
In today’s cultural climate, it is hard to imagine the NCCAM funding research on the efficacy of Christian healing-prayer practices, although numerous published studies report health benefits from Christian prayer and churchgoing. Yet CAM advocates use studies claiming efficacy to justify government support of metaphysical healing despite an absence of evidence that practices such as meditation and yoga are more effective than Christian practices or nonreligious physical exercise and relaxation in reducing stress or conveying other health benefits. If the same logic were followed for CAM as for Christian prayer—in other words, if the law equally protected and restrained both sets of practices—neither would be funded by the public purse.
Candy Gunther Brown (The Healing Gods: Complementary and Alternative Medicine in Christian America)
Think of how exposure to a foreign culture can be both a bracing and a reassuring experience. What starts as a heightened sensitivity to differences in attire, smells, appearances, customs, rules, norms, and laws yields to the recognition that we are similar to our fellow human beings in numerous fundamental ways. All people find meaning in the world, love their families, enjoy the company of friends, teach one another things of value, and work together in groups. In my view, recognizing this common humanity makes it possible for all of us to lead grander and more virtuous lives.
Nicholas A. Christakis (Blueprint: The Evolutionary Origins of a Good Society)
Majority rule is the basic principle of democracy. But that only means that a majority is enough to authorise the state’s acts. It is not enough to make them legitimate. This is because majority rule is no more than a rule of decision. It does nothing to accommodate our differences. It just restates them in numerical terms. Democracies cannot operate on the basis that a bare majority takes 100 per cent of the political spoils. If it did, it would harbour large and permanently disaffected groups in their midst, who had no common bonds to transcend their differences with the majority.
Jonathan Sumption (Trials of the State: Law and the Decline of Politics)
In medieval society, daily or at least frequent contact with opponents was inescapable; thus conflict was a constant and ongoing part of life. Enemies frequently were forced to encounter one another, perhaps even to work together, and certainly to pray together, and this constantly reinforced atmosphere of hostility ultimately involved not only the opponents themselves and their immediate families but the entire community. Every conflict drew into it a wider society; as individuals and families were forced to take sides, to define their relationships to the principal participants. In the dispute at Chorges we see a conflict that involves not only the prior and the de Turre brothers but also their respective vassals, lords (the abbot and the archbishop respectively), and kin and, ultimately, the neighbors who are forced to testify for one side or the other. The circle of conflict becomes progressively wider. The fatal magnetism that feuds exercised on society at large is perhaps best illustrated in contemporary literature. The essence of the tragedy in medieval epics and sagas is often exactly this: that a man, burdened by complex obligations to estranged parties, is ultimately and fatally drawn into their conflict. Neutrality is unthinkable. The most obvious example is the conflict between Roland and his father-in-law, Ganelon, which ultimately leads to the deaths not only of the two principals but also of the peers, numerous Frankish knights, and thirty of Ganelon's kinsmen (not to mention thousands of Saracens). At Chorges, the prior tries to avoid having Peter de Rosset drawn into the web of conflict for fear of losing his friendship; the bailiff Peter attempts to avoid testifying because he knows that to do so will place in the conflict. Both efforts come to nought. From this process of taking sides, of testing bonds, came not only social antagonism but cohesion as well. Dispute thus served to define the boundaries of social groups: kindreds, vassalic groups, patronage connections, and the like. Moreover, conflicts created new groups as individuals or parties sought new alliances to assist them in pressing their claims. Finally, every conflict tested the implicit, preexisting social bonds and hierarchies, and every new outbreak caused existing ties to be either reaffirmed or denied. The Chorges dispute tests and reinforces the bonds uniting the de Turre and de Rosset groups, tests and strengthens the loyalty of their vassals and amid, and forces the entire local community to define itself in relationship to the two sides. By the end of the account (which is not the same as the end of the dispute), the knights have reason to doubt the strength of their bonds with their lord, the archbishop, and to take comfort in the loyalty of Bruno Stephanus and their other vassals who have proven their devotion. The archbishop and the monks, who had often faced each other as opponents, have drawn closer together in their mutual effort to end the conflict. Like the dispute over the sponsaficium itself, the narrative of it does not begin at the "beginning" and carry through to the "end." This is typical of such records because these conflicts were such an essential part of the social fabric that one can hardly speak of them in this society as having a beginning, a middle, and an end. Conflicts were more structures than events--structures often enduring generations. The basis for social forms themselves was often a long-term, inherited conflict without which social groups would have lost their meaning and hence their cohesion.
Patrick J. Geary (Living with the Dead in the Middle Ages)
at the last estimate, there were roughly only twenty prosecutions of malicious rape complaints per year,4 while there are approximately 7,000 annual complaints of rape made to the police.5 Under-reporting of sexual offences is widely accepted to be numerically far more prevalent than malicious complaints.
The Secret Barrister (The Secret Barrister: Stories of the Law and How It's Broken)
The hadith, insofar as they addressed issues not dealt with in the Quran, would become an indispensable tool in the formation of Islamic law. However, in their earliest stages, the hadith were muddled and totally unregulated, making their authentication almost impossible. Worse, as the first generation of Companions passed on, the community had to rely increasingly on the reports that the second generation of Muslims (known as the Tabiun) had received from the first; when the second generation died, the community was yet another step removed from the actual words and deeds of the Prophet. Thus, with each successive generation, the “chain of transmission,” or isnad, that was supposed to authenticate the hadith grew longer and more convoluted, so that in less than two centuries after Muhammad’s death, there were already some seven hundred thousand hadith being circulated throughout the Muslim lands, the great majority of which were unquestionably fabricated by individuals who sought to legitimize their own particular beliefs and practices by connecting them with the Prophet. After a few generations, almost anything could be given the status of hadith if one simply claimed to trace its transmission back to Muhammad. In fact, the Hungarian scholar Ignaz Goldziher has documented numerous hadith the transmitters of which claimed were derived from Muhammad but which were in reality verses from the Torah and Gospels, bits of rabbinic sayings, ancient Persian maxims, passages of Greek philosophy, Indian proverbs, and even an almost word-for-word reproduction of the Lord’s Prayer. By the ninth century, when Islamic law was being fashioned, there were so many false hadith circulating through the community that Muslim legal scholars somewhat whimsically classified them into two categories: lies told for material gain and lies told for ideological advantage. In
Reza Aslan (No God But God: The Origins, Evolution and Future of Islam)
Individual admirals and captains made their fortunes from their share of prize money, which was divided according to prize law of an extreme complexity that testified to its importance in the system. Ships’ captains of a victorious squadron divided 3/8 of the total value of captured ships and cargoes, depending on whether the squadron was under the orders of an admiral, with 1/8 reserved for a captain who was a flag officer if one was on board. Lieutenants, captains of marines, warrant officers, chaplains and lesser officers divided 1/8. Another 1/8 went to midshipmen and sailmakers, and the remaining 2/8, or 25 percent, to seamen, cooks and stewards. Prize law allowed an intricate adjustment based on size and armament to equalize the share of larger and smaller ships, on the theory that the stronger ships did most of the shooting and had more numerous crews. The adjusted rate was worked out by applying to each ship a factor calculated by multiplying the number of the crew by the sum of the caliber of the ship’s cannon. Clearly, prize money received more serious attention than scurvy or signals. As
Barbara W. Tuchman (The First Salute: A View of the American Revolution)
Many who might be considered more culpable were never brought to trial. Among those who escaped trial were the staff of the unit 731, who had conducted numerous biological and chemical warfare experiments on civilians and prisoners of war. The whole business of 731 was hushed up by the Americans, who offered immunity in return for scientific data from the experiments that their own ethics and laws prevented
Kenneth Henshall (Storia del Giappone)
7. Consolidate improvements and produce more change. Effective change gives leaders freedom and credibility for more change. The reconstruction of the wall was one aspect of the change that Nehemiah implemented. The overriding problem was the disgrace and destruction of the people. After their return from exile, the people did not initially reinstate the worship of God and observance of the Law. Furthermore, there were numerous social injustices that were tolerated and led by the officials and nobles. The completion of the wall was, in itself, a huge short-term win. It only took fifty-two days to complete, but its impact was enormous, as surrounding nations knew it was “accomplished by our God” (6:15–16). The success of the reconstruction allowed Nehemiah to lead bolder changes under the banner of eliminating the disgrace and destruction of the people. 8. Anchor new approaches in the culture. Leaders do not create a new culture in order to make changes; instead, they make changes to create a new culture. Nehemiah inherited a culture of mediocrity, indifference, and oppression. The walls were in ruin, which made the people susceptible to attack at any time. The people were out of fellowship with God. They had lost their sense of identity as God’s chosen people. Nehemiah diagnosed the culture of the people by observing their behavior. He confronted them on the incongruence between how they were living and who they said they were. “We are the people of God!” Every change led to the realization by the people that they were God’s possession, that God was their protector and strength. Every aspect of the change movement was integrated into the unified whole of being the people of God. As the deviant expressions of the church are diagnosed and the inaccurate actual beliefs confronted, right beliefs must be rooted in the culture. Initiating the right behaviors in a church can help change the culture, but the culture will not be crystallized unless the right behaviors are rooted in the right actual beliefs. For example, ministry leaders can initiate mission opportunities for people in the church. These right behaviors can impact the church to think externally, to love the city, to care for those outside the walls of the church. But if leaders are not simultaneously rooting the right behavior in the why behind the mission activity, the actual belief that the people of God are to join God on mission, then the right behaviors will be very fragile and short-lived. Don’t settle for artifact modification; go for cultural transformation. But to get there, the right actions must be connected to the right beliefs.
Eric Geiger (Designed to Lead: The Church and Leadership Development)
But there is nothing magic about Darwinian fitness in the genetic sense. There is no law giving it priority as the fundamental quantity that is maximized. Fitness is just a way of talking about the survival of replicators, in this case genetic replicators. If another kind of entity arises, which answers to the definition of an active germ-line replicator, variants of the new replicator that work for their own survival will tend to become more numerous. To be consistent, we could invent a new kind of ‘individual fitness’, which measured the success of an individual in propagating his memes.
Richard Dawkins (The Extended Phenotype: The Long Reach of the Gene (Oxford Landmark Science))
For as long as statistics have been kept, blacks have had higher crime rates than whites. Containing crime is one of the top priorities of any society, so it is perplexing that the United States has added to its crime problem through immigration. Hispanics, who have been by far the most numerous post-1965 immigrant group, commit crimes at rates lower than blacks but higher than whites. Some people claim that all population groups commit crimes at the same rates, and that racial differences in incarceration rates reflect police and justice system bias. This view is wrong. The US Department of Justice carefully tracks murder, which is the violent crime for which racial data on victim and perpetrator are most complete. In 2005, the department noted that blacks were six times more likely than whites to be victims of murder and seven times more likely to commit murder. There are similar differences for other crimes. The United States regularly conducts a huge, 100,000-person crime study known as the National Crime Victimization Survey (NCVS), in which Americans are asked to describe the crimes of which they have been victim during the year, and to indicate race of perpetrator. NCVS figures are therefore a reliable indication of the racial distribution of violent criminals. The National Incident-Based Reporting System (NIBRS) is another huge database that records the races of all suspects reported to the police as well as those arrested by police. Both these data sets prove that blacks commit a vastly disproportionate amount of violent crime. In fact, blacks are arrested less frequently than would be expected from reports by crime victims of the race of perpetrator. Racial differences in arrest rates reflect racial differences in crime rates, not police bias. Justice Department figures show that blacks commit crimes and are incarcerated at roughly 7.2 times the white rate, and Hispanics at 2.9 times the white rate. (Asians are the least crime-prone group in America, and are incarcerated at only 22 percent of the white rate.) Robbery or “mugging” shows the greatest disparities, with blacks offending at 15 times and Hispanics at just over four times the white rate. There are practically no crimes blacks and Hispanics do not commit at higher rates than whites, whether it is larceny, car theft, drug offenses, burglary, rape, or alcohol offenses. Even for white collar crimes—fraud, racketeering, bribery/conflict of interest, embezzlement—blacks are incarcerated at three to five times the white rate, and Hispanics at about twice the white rate. Racial differences in crime rates are such an embarrassment they can interfere with law enforcement. In 2010 the Greater Cleveland Regional Transit Authority had a problem with scores of young people openly beating fares—which cuts into revenue and demoralizes other riders. It considered a crackdown, but decided against it. The scoff-laws were overwhelmingly black, and the transit authority did not have the stomach to take any action that would fall heavily on minorities.
Jared Taylor (White Identity: Racial Consciousness in the 21st Century)
Kit Zai’s a cop, now a victim of the newly established anticorruption agency, ICAC. Unlike its numerous predecessors which would go away after getting paid, the ICAC seems to mean business, and has caused a financial crisis in the force. Many, especially plainclothes detectives like Kit, have started bouncing at nightclubs and gambling dens and whatever to sustain a lifestyle they had long taken for granted. The same mix of cops and thugs are now hanging out at the same dumps under a different symbiotic arrangement. A comedian once suggested solving the triad problem by recruiting more police: The law of conservation tells us that having one more cop means one less thug on the street.
Jason Y. Ng (Hong Kong Noir)
I also quickly came to appreciate the importance of watching what’s said around clients. When clients make unexpected requests for legal advice – as they often do – I learned that it was better to tell them I’d get back to them with an answer, and go away, research the question, and consult with a supervising attorney, rather than firing back an answer off-the-cuff. A friend of mine at another firm told me a story that illustrates the risks of saying too much. It seems an insurance company had engaged my friend’s California-based firm to help in defending against an environmental claim. This claim entailed reviewing huge volumes of documents in Arizona. So my friend’s firm sent teams of associates to Arizona, all expenses paid, on a weekly basis. Because the insurance company also sent its own lawyers and paralegals, as did other insurance companies who were also defendants in the lawsuit, the document review facility was often staffed with numerous attorneys and paralegals from different firms. Associates were instructed not to discuss the case with anyone unless they knew with whom they were speaking. After several months of document review, one associate from my friend’s firm abandoned his professionalism and discretion when he began describing to a young woman who had recently arrived at the facility what boondoggles the weekly trips were. He talked at length about the free airfare, expensive meals, the easy work, and the evening partying the trips involved. As fate would have it, the young woman was a paralegal working for the insurance company – the client who was paying for all of his “perks” – and she promptly informed her superiors about his comments. Not surprisingly, the associate was fired before the end of the month. My life as an associate would have been a lot easier if I had delegated work more freely. I’ve mentioned the stress associated with delegating work, but the flip side of that was appreciating the importance of asking others for help rather than doing everything myself. I found that by delegating to paralegals and other staff members some of my more tedious assignments, I was free to do more interesting work. I also wish I’d given myself greater latitude to make mistakes. As high achievers, law students often put enormous stress on themselves to be perfect, and I was no different. But as a new lawyer, I, of course, made mistakes; that’s the inevitable result of inexperience. Rather than expect perfection and be inevitably disappointed, I’d have been better off to let myself be tripped up by inexperience – and focus, instead, on reducing mistakes caused by carelessness. Finally, I tried to rely more on other associates within the firm for advice on assignments and office politics. When I learned to do this, I found that these insights gave me either the assurance that I was using the right approach, or guidance as to what the right approach might be. It didn’t take me long to realize that getting the “inside scoop” on firm politics was crucial to my own political survival. Once I figured this out, I made sure I not only exchanged information with other junior associates, but I also went out of my way to gather key insights from mid-level and senior associates, who typically knew more about the latest political maneuverings and happenings. Such information enabled me to better understand the various personal agendas directing work flow and office decisions and, in turn, to better position myself with respect to issues and cases circulating in the office.
WIlliam R. Keates (Proceed with Caution: A Diary of the First Year at One of America's Largest, Most Prestigious Law Firms)
Sod’s Law’ and appears to be a manifestation of a deeply antagonistic principle at the heart of reality. Or, perhaps it is merely another manifestation of human paranoia or a selective recording of evidence. We are impressed by coincidences without pausing to recall all the far more numerous non-coincidences we never bothered to keep a note of.
Anonymous
In France the concept of la belle famille – in-laws – is broader than that in the UK where the term brother-in-law is limited to my wife’s brother or my sister’s husband. Seen from a French point of view, my beau-frère – brother-in-law – also includes my wife’s sister’s husband, while my wife’s brother’s wife is my belle-sœur – sister-in-law. Having more brothers- and sisters-in-law than you would otherwise have may well strike you as a great reason to come to live in France. But why do they use the words beau or belle? Are French familys-in-law more beautiful or handsome than anyone else’s? Apparently not: it seems that the use of these words goes back to the Middle Ages where they were originally used simply as a mark of affection. French brothers- and sisters-in-law thus may be more numerous than in the UK but they are not necessarily any better looking. Unless, of course, they’re mine.
Charles Timoney (A Certain Je Ne Sais Quoi The Ideal Guide to Sounding, Acting and Shrugging Like the French)
Get Much more Out of one's iPhone With Jailbreak apple iphone 3G Typically individuals prefer to department out and do things that their working system has not been designed to do. Whether or not the person want to set up a new working system that enables them to how to jailbreak iphone play nintendo video games or turn their cellphone into a remote security system, jail breaking an Iphone has many advantages that users can benefit from. When a person decides to jail break an iphone, one of many first issues that they may need to take into account is violating the warranty tips, since this will trigger the guarantee to be voided. Jailbreaking refers back to the hacking from the apple iphone, which permits users to setup third social gathering apps inside the gadget. All iphones are sure to a specific supplier when they are made. This varies with nation and location.The underside line could be that the patrons are restricted to this provider, also termed as confined right into a "jail". With the utilization of softwares like jailbreak iPhone 3G, one can cut up up this restriction, subsequently the phrase "jailbreaking". This was thought of as a criminality till modern conditions, but which has a contemporary courtroom ruling, It is removed from any longer a violation with the laws. You may as well jailbreak iphone by installing extensions which offers immediate reach to your system settings out of your iOS machine. In addition they ignore specific restrictions set by Apple and carriers and acquires packages that give you with more management concerning iOS expertise. Jailbraking frees iOS devices from Apple’s limitations and lets you install something you want. There are various purposes that doesn’t meet Apple requirements and carriers out activties that Apple wouldn’t allow your gadget to do for a number of reasons. After jailbreaing your iPhone, house owners can attain nearly limitless customization enabling better management of the phone’s settings like the color scheme and interface. This offers a resolution for iPhone restrictions permitting the iPhone to have the same customization like the Google’s working system (Android). Jailbreaking entails overcoming numerous sorts of iOS security elements simultaneously.
Rand Millen
Because Jewish thinking took many forms in different parts of the ancient world, it is valuable to be more precise in this case. Whereas Jewish people who liked apocalyptic literature would particularly appreciate Revelation, Jews in the Diaspora would appreciate Hebrews, and groups such as the Essenes might appreciate John’s Gospel, Matthew often moves in a more “rabbinic” world. That is, the views and arguments of teachers and interpreters of the law, who came to be called rabbis, are very relevant to Matthew’s Gospel. Most of the sources from which we know rabbinic thought are later, but they offer numerous parallels to Matthew’s ways of handling Scripture and intimate understanding of Pharisaic debates with Jesus (e.g., see notes on 19:3; 23:25–26). Because Jesus was himself a sage and engaged in discussion, and often debate, with Pharisaic teachers, Matthew continues to engage a world within which Jesus himself moved. ◆
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
The lower classes of people in Europe may at some future period be much better instructed than they are at present; they may be taught to employ the little spare time they have in many better ways than at the ale-house; they may live under better and more equal laws than they have ever hitherto done, perhaps, in any country; and I even conceive it possible, though not probable that they may have more leisure; but it is not in the nature of things that they can be awarded such a quantity of money or subsistence as will allow them all to marry early, in the full confidence that they shall be able to provide with ease for a numerous family.
Thomas Robert Malthus (An Essay on the Principle of Population)
Especially noteworthy is Foucault’s concluding reminder that our prisons and punishments are intrinsically a part of society’s numerous other modes of disciplining.[196] Society exercises discipline not only in its institutions of punishment (prisons and jails), but also in preschools and other educational institutions, in the workplace, on side-walks and highways, through social mores about sexuality and marriage, in medical institutions, insurance provisioning, zoning laws, through repeated exposure to mass media images, in organizations for the mentally ill—even in defining what qualifies as a “crime.” All of these make up an elaborate network that shapes and disciplines bodies and their everyday performance. Foucault
Mark Lewis Taylor (The Executed God: The Way of the Cross in Lockdown America)
19th May, 1869.—The emancipation of our West-Indian slaves was the work of but a small number of the people of England—the philanthropists and all the more advanced thinkers of the age. Numerically they were a very small minority of the population, and powerful only from the superior abilities of the leading men, and from having the right, the true, and just on their side. Of the rest of the population an immense number were the indifferent, who had no sympathies to spare for any beyond their own fireside circles. In the course of time sensation writers came up on the surface of society, and by way of originality they condemned almost every measure and person of the past. "Emancipation was a mistake;" and these fast writers drew along with them a large body, who would fain be slaveholders themselves. We must never lose sight of the fact that though the majority perhaps are on the side of freedom, large numbers of Englishmen are not slaveholders only because the law forbids the practice. In this proclivity we see a great part of the reason of the frantic sympathy of thousands with the rebels in the great Black war in America. It is true that we do sympathize with brave men, though we may not approve of the objects for which they fight. We admired Stonewall Jackson as a modern type of Cromwell's Ironsides; and we praised Lee for his generalship, which, after all, was chiefly conspicuous by the absence of commanding abilities in his opponents, but, unquestionably, there existed besides an eager desire that slaveocracy might prosper, and the Negro go to the wall. The
David Livingstone (The Last Journals of David Livingstone, in Central Africa, from 1865 to His Death: 1869-1873)
The way in which twisted values of the private prison industry are driving national lock-up of bodies is dramatically illustrated from a 2014 report of the CCA: The demand for our facilities and services could be adversely affected by the relaxation of enforcement efforts, leniency in conviction or parole standards and sentencing practices or through the decriminalization of certain activities that are currently proscribed by our criminal laws. For instance, any changes with respect to drugs and controlled substances or illegal immigration could affect the number of persons arrested, convicted, and sentenced, thereby potentially reducing demand for correctional facilities to house them. . . . Legislation has been proposed in numerous jurisdictions that could lower minimum sentences for some non-violent crimes and make more inmates eligible for early release based on good behavior.[39]
Mark Lewis Taylor (The Executed God: The Way of the Cross in Lockdown America)
Biblical Context Only Luke has the telling of the lost coin, and Matthew and Luke make very different uses of the story of the lost sheep, perhaps suggesting that Jesus used the parable numerous times in varying circumstances. In Matthew Jesus is talking to the disciples about the significance of children, the “greatest” in the kingdom of heaven, who are diligently sought. In Luke the audience is the Pharisees and teachers of the law, and the context concerns Jesus eating with sinners. Matthew emphasizes the diligence of the search, while Luke is more focused on the celebration when the lost is found.
John H. Walton (The Bible Story Handbook: A Resource for Teaching 175 Stories from the Bible)
Car Accident Lawyer San Diego Gateway Injury Law As indicated by California Office of Safety, there were more than 10,000 individuals harmed or executed a car crashes in San Diego County in 2013. In the event that you have been harmed in an auto crash, at that point you may have a claim for individual damage. At the point when a car collision happens, somebody is ordinarily to blame. Regardless of whether the individual to blame slammed into your vehicle, or drove a vehicle in which you were a traveler, you may have the privilege to recoup a considerable whole of cash. You may have the privilege to be remunerated for therapeutic costs as well as for lost wages and any torment or experiencing coming about the mishap with the assistance of a car accident lawyer San Diego gateway injury law. Another related claim in a pile up case is called loss of consortium. Loss of consortium is a claim that is brought by the life partner of a man who has been harmed in a mischance case. The sort of wounds asserted in lost consortium guarantee are loss of fellowship, loss of help with housework, loss of an accomplice for sexual relations and loss of help with tyke mind. On the off chance that you have been harmed in a vehicle mischance, odds are that you have endured as well as your family has endured too. Counseling a car accident lawyer San Diego gateway injury law will enable you to comprehend your rights and take in your best alternatives. Normal Causes of Car Accidents There are numerous methods for confirming that a man is to blame for car crash. For instance, moving to another lane without flagging, neglecting to stop in time, or running a red light are for the most part careless acts that can imply that the driver is to blame in an auto crash. There are a few cases in which the driver who raise finished the auto before them would not be to blame for a mischance. For instance, let us assume that a driver in car one is cruising along at 65 mph on the expressway, and auto two swerves into the path involved via auto one, only 5 feet before auto one, and auto two pummels on its brakes before auto one for no clear reason. For a situation like that the driver in auto two would presumably be to blame, not the driver in auto one. In any case, in most by far of cases, the driver who raise finished the auto before him is the gathering to blame. The motivation behind why is on the grounds that the California vehicle code forces an obligation on drivers to lessen speed to keep away from a mischance. It is typically truly simple to demonstrate that a driver who raise finished another auto neglected to diminish speed to keep away from a mishap on the grounds that, had the driver backed off, the impact would not have occurred. A car accident attorney san diego gateway injury law may make the contention that a driver who raise finished another auto neglected to diminish speed to stay away from an impact. A car crash can truly be an extraordinary affair. A few people lose their activity because of an a mischance. For instance, a few people who have a work area work that expects them to sit for drawn out stretches of time can't proceed at their activity after a car crash. Other individuals who have work that expects them to lift substantial items will be not able proceed at their activity after an auto collision. It is constantly prescribed to contact respectable car accident lawyer san diego gateway injury law.
Douglas Gilliland
Given the assumption that their ideology is really science, progressives dress up their subjective and frequently irrational prejudices in pseudo-science. Contrived statistics are a favorite device, for numbers with decimal points appear objective and inarguable. There’s the false claim that women earn only 77% of what men make, or that 20% of college co-eds suffer sexual assault, or that 97% of scientists endorse anthropogenic global warming. These numerical confections, like the dancing needles in the E-meter gauge, imply that these issues are no more a matter for debate than are the law of gravity or the spherical earth. Of course, in reality such statistics are camouflage for ideological, not scientific beliefs. But to progressives, they are scientific facts, so anyone who disagrees is either hopelessly ignorant or willfully evil, blinded by bigotry or in thrall to religious superstition. This explains the nastiness of progressive attacks on those who disagree with them, the quick recourse to ad hominem smears of the sort that appear only on the conservative fringe. Just as Scientology defames critics and defectors with false accusations and character assassination, so too progressives frequently hurl epithets like “racist” at those who criticize Obama, or indulge preposterous tropes like the “war on women,” or throw ugly names like “denier,” redolent of Holocaust denial, at anyone who questions that anthropogenic global warming is a scientific fact rather than a hypothesis. And progressives are eager to use the power of government and institutions like the IRS and college administrations to silence and stigmatize those who oppose them.
Anonymous
Those few single ones who, on the essential paths of grounding Dasein (poetry—thinking—deed—sacrifice), ground in advance the sites and moments for the realms of beings. In this way they create the essentially occurring possibility for the various shelterings of truth in which Da-sein becomes historical. Those numerous affiliated ones to whom it is given, in virtue of their understanding of the knowing will and of the groundings of the single ones, to surmise and to make visible, by carrying them out, the laws of the re-creation of beings as well as the laws of the preservation of the earth and of the projection of the world in the strife between earth and world. Those many who are referred to one another according to their common historical (earthly-worldly) origin, through whom and for whom the re-creation of beings and thereby the grounding of the truth of the event acquire constancy. The single ones, the few, and the many (not taken in terms of their numbers, but with respect to their distinctiveness) still partially stand in the old, common, and planned orders, which are either only a shell-like safeguard of the precarious continuance of the single ones, the few, and the many or the guiding power of their will.     The agreement among these single, few, and many ones is hidden, is not fabricated, and grows suddenly and for itself.     This agreement is pervaded by the essential occurrence (different in each case) of the event, wherein an original gathering is prepared. In this gathering and as this gathering, that which may be called a people becomes historical. In its origin and destiny this people is unique, in accord with the uniqueness of beyng itself, whose truth this people must ground once and for all in a unique site and a unique moment. How can this decision be prepared? Do knowledge and will have a space at their disposal, or would that amount merely to a blind intrusion into hidden necessities? Yet necessities shine forth only in a plight. The preparing of a preparedness for the decision certainly stands in the plight of merely hastening, in the end, the snowballing lack of history and of hardening its conditions, whereas this preparing indeed wants the opposite. Whoever does not know about this plight cannot surmise a shadow of the impending decisions. The decision takes place in stillness. In that way, however, the destruction of the possibility of decision results afortiori, through the impending inexorability of the uprooting. The decision and its necessity and even its preparation remain all the more difficult to perceive, the more the incidents of “world-historical” revolutions require clamor and the more exclusively all hearing and listening respond only to the gigantic and loud and allow everything in the opposite condition, even the great stillness, to sink into nullity.
Martin Heidegger (Contributions to Philosophy (Of the Event) (Studies in Continental Thought))
The Orthodox Church of Christ is the Body of Christ, a spiritual organism whose Head is Christ. It has a single spirit, a single common faith, a single and common catholic consciousness, guided by the Holy Spirit; and its reasonings are based on the concrete, definite foundations of Sacred Scripture and Sacred Apostolic Tradition. This catholic consciousness is always with the Church, but, in a more definite fashion, this consciousness is expressed in the Ecumenical Councils of the Church. From profound Christian antiquity, local councils of separate Orthodox Churches gathered twice a year, in accordance with the 37th Canon of the Holy Apostles.18 Likewise, often in the history of the Church there were councils of regional bishops representing a wider area than individual Churches and, finally, councils of bishops of the whole Orthodox Church of both East and West. Such Ecumenical Councils the Church recognizes as seven in number. The Ecumenical Councils formulated precisely and confirmed a number of the fundamental truths of the Orthodox Christian Faith, defending the ancient teaching of the Church against the distortions of heretics. The Ecumenical Councils likewise formulated numerous laws and rules governing public and private Christian church life, which are called the Church canons, and required the universal and uniform observance of them. Finally, the Ecumenical Councils confirmed the dogmatic decrees of a number of local councils, and also the dogmatic statements composed by certain Fathers of the Church — for example, the confession of faith of St. Gregory the Wonderworker, Bishop of Neo-Caesarea,19 the canons of St. Basil the Great,20 and so forth.
Michael Pomazansky (Orthodox Dogmatic Theology)
Notwithstanding that, Canzana CBD Oil is lawful in each of the 50 conditions of the United States. It is additionally made in sterile conditions. Visit Here to Buy Canzana CBD Male Enhancement Formula with CBD Gummies to improve your exhibition in bed.Canzana CBD Oil is the common hemp oil that may fix numerous ordinary issues of the body. It might fix pressure and tension. This oil may increment mental concentration and make memory more honed. It might help in improving rest quality.This hemp oil may fix pimples and skin inflammation on the skin. Individuals experiencing joint agony and Arthritis may get a drawn out alleviation by utilizing this regular oil. Aside from that, this oil may make joints more versatile. It is advantageous for the individuals over the age of 65 years. Visit Here to Buy Canzana CBD Male Enhancement Formula with CBD Gummies to improve your presentation in bed. Check Here for more information:
https://apnews.com/9339ab673ba34689833ad9eec1e857dd
It would be hypocritical or naïve to believe that the law was made for all in the name of all; that it would be more prudent to recognise that it was made for the few and that it was brought to bear upon the others; that in principle it applies to all citizens, but that it is addressed principally to the most numerous and least enlightened classes.
Michel Foucault (Discipline and Punish: The Birth of the Prison)
A monopoly on the means of communication may define a ruling elite more precisely than the celebrated Marxian formula of “monopoly on the means of production.” Since man extends his nervous system through channels of communication like the written word, the telephone, radio, etc., he who controls these media controls part of the nervous system of every member of society. The contents of these media become part of the contents of every individual’s brain. Thus, in pre-literate societies taboos on the spoken word are more numerous and more Draconic than at any more complex level of social organization. With the invention of written speech—hieroglyphic, ideographic, or alphabetical —the taboos are shifted to this medium; there is less concern with what people say and more concern with what they write. (Some of the first societies to achieve literacy, such as Egypt and the Mayan culture of ancient Mexico, evidently kept a knowledge of their hieroglyphs a religious secret which only the higher orders of the priestly and royal families were allowed to share.) The same process repeats endlessly: Each step forward in the technology of communication is more heavily tabooed than the earlier steps. Thus, in America today (post-Lenny Bruce), one seldom hears of convictions for spoken blasphemy or obscenity; prosecution of books still continues, but higher courts increasingly interpret the laws in a liberal fashion, and most writers feel fairly confident that they can publish virtually anything; movies are growing almost as desacralized as books, although the fight is still heated in this area; television, the newest medium, remains encased in neolithic taboo. (When the TV pundits committed lèse majesté after an address by the then Dominant Male, a certain Richard Nixon, one of his lieutenants quickly informed them they had overstepped, and the whole tribe—except for the dissident minority—cheered for the reassertion of tradition.) When a more efficient medium arrives, the taboos on television will decrease.
Robert Shea (The Illuminatus! Trilogy: The Eye in the Pyramid/The Golden Apple/Leviathan)
but Akbar had been engaged in a power struggle with traditional Islamic leaders and certain Sufi communities since the 1570s.141 Akbar clashed with these groups on a range of issues, including tax laws, his numerous marriages (far beyond the Islamic upper limit of four), and the proper character of an Islamic empire in India. The members of this opposition tended to espouse a more conservative interpretation of Islam than Akbar. Perhaps more important, they desired to maintain direct influence in the expanding Mughal Empire. Akbar soon began to curtail the authority of such Islamic leaders by claiming an enhanced definition of the bounds of his own sovereignty and even persecuted certain individuals directly.142 By the mid-1580s, the Mughal king had formulated a decisive answer to this imperial problem: Akbar removed powers previously exercised by the ulama, notably their prerogative to define the boundaries of Islamic knowledge, and invested them in himself as emperor.143 Alluding to this ongoing power struggle, Abū al-Faz̤l declares that Akbar will no longer allow the supposedly learned of Islam undeserved authority. Instead, the king offers himself as a superior replacement.
Audrey Truschke (Culture of Encounters: Sanskrit at the Mughal Court)