Traditional Suit Quotes

There seems to be an inborn drive in all human beings not to live in a steady emotional state, which would suggest that such a state is not tolerable to most people. Why else would someone succumb to the attractions of romantic love more than once? Didn’t they learn their lesson the first time or the tenth time or the twentieth time? And it’s the same old lesson: everything in this life—I repeat, everything—is more trouble than it’s worth. And simply being alive is the basic trouble. This is something that is more recognized in Eastern societies than in the West. There’s a minor tradition in Greek philosophy that instructs us to seek a state of equanimity rather than one of ecstasy, but it never really caught on for obvious reasons. Buddhism advises its practitioners not to seek highs or lows but to follow a middle path to personal salvation from the painful cravings of the average sensual life, which is why it was pretty much reviled by the masses and mutated into forms more suited to human drives and desires. It seems evident that very few people can simply sit still. Children spin in circles until they collapse with dizziness.

Dry cleaners hurt water sources worldwide. Remember this any time you see a suit. A supremacist tradition.

And Cormia will be okay, I mean, she's not kicked out of here, correct?" "She shall be welcomed back herein. She is a fine female. Just not...as well suited to this life as some of us are." In the quiet heartbeats that followed, he had an image of her undressing him for the shower, her guileless, innocent green eyes looking up at him as she fumbled with his belt and his leathers. She only wanted to do what was right. Back when this whole mess had gotten started, even though she'd been terrified, she would have done the right thing by her tradition and taken him in her. Which made her stronger than him, didn't it. She wasn't running. He was the one with the track shoes on. "You tell the others I was not worthy of her." As the Directrix's mouth fell open, he pointed a finger at her. "That's a goddamned order. You tell them...she is too good for me. I want her elevated to a special rank.... I want her fucking enshrined, do you understand me? You do right by her or I'll bust this place into ruins.

Everyone wears clothing, yes? Society divides these clothing up into Men & Women’s, Boys & Girls’, Jr. & Miss. But society cannot decide who wears what. While the fabric may be cut to suit a traditionally male or female body (boy or girls body), the second the buyer purchases the item, that clothing no longer becomes 'boys' or 'girls' clothes, but rather, the buyers clothes. This is an example of the individual defining the identity term vs. the identity term defining the individual.

I think the only choice that will enable us to hold to our vision is one that abandons the concept of naming enemies and adopts a concept familiar to the nonviolent tradition: naming behavior that is oppressive

Evangelicals hadn’t betrayed their values. Donald Trump was the culmination of their half-century-long pursuit of a militant Christian masculinity. He was the reincarnation of John Wayne, sitting tall in the saddle, a man who wasn’t afraid to resort to violence to bring order, who protected those deemed worthy of protection, who wouldn’t let political correctness get in the way of saying what had to be said or the norms of democratic society keep him from doing what needed to be done. Unencumbered by traditional Christian virtue, he was a warrior in the tradition (if not the actual physical form) of Mel Gibson’s William Wallace. He was a hero for God-and-country Christians in the line of Barry Goldwater, Ronald Reagan, and Oliver North, one suited for Duck Dynasty Americans and American Christians. He was the latest and greatest high priest of the evangelical cult of masculinity.

Have you ever noticed how it is almost always men who are banging on about tradition? That’s because the world used to be set up exactly how they like it and things changing doesn’t suit them. That’s all tradition is: people having no other justification for the stupid way things are done.

What led to our revolt? Why did our generation suddenly realize that our place in society was changing--and had to change? In part, we were carried by the social and political currents of our time...But even with the social winds in our sails and the women's movement behind us, each of us had to overcome deeply held values and traditional social strictures. The struggle was personally painful and professionally scary. What would happen to us? Would we win our case? Would we change the magazine? Or would we be punished? Who would succeed and who would not? And if our revolt failed, were our careers over--or were they over anyway? We knew that filing the suit legally protected us from being fired, but we didn't trust the editors not to find some way to do us in. Whatever happened, the immediate result is that it put us all on the line. "The night after the press conference I realized there was no turning back," said Lucy Howard. "Once I stepped up and said I wanted to be a writer, it was over. I wanted to change Newsweek, but everything was going to change.

Cleansing and clearing are two words which suit the essence of Imbolc, as this is February, the Roman month of purification. This can be a cleansing of the self, in undertaking a good ‘detox’, or a clearing and cleansing of the home, in keeping with the tradition of spring-cleaning.

With a particular person in mind, or in anticipation of interacting with them, self-conception adjusts to create a shared reality. This means that when their perception of you is stereotypical, your own mind follows suit. For example, [Princeton University psychologist Stacey] Sinclair manipulated one group of women into thinking that they were about to spend some time with a charmingly sexist man. (Not a woman-hater, but the kind of man who thinks that women deserve to be cherished and protected by men, while being rather less enthusiastic about them being too confident and assertive.) Obligingly, the women socially tuned their view of themselves to better match these traditional opinions. They regarded themselves as more stereotypically feminine, compared with another group of women who were expecting instead to interact with a man with a more modern view of their sex. Interestingly, this social tuning only seems to happen when there is some sort of motivation for a good relationship. This suggests that close or powerful others in your life may be especially likely to act as a mirror in which you perceive your own qualities. (...) No doubt the female self and the male self can be as useful as any other social identity in the right circumstances. But flexible, context-sensitive, and useful is not the same as “hardwired”.

José What now, José? The party’s over, the lights are off, the crowd’s gone, the night’s gone cold, what now, José? what now, you? you without a name, who mocks the others, you who write poetry who love, protest? what now, José? You have no wife, you have no speech you have no affection, you can’t drink, you can’t smoke, you can’t even spit, the night’s gone cold, the day didn’t come, the tram didn’t come, laughter didn’t come utopia didn’t come and everything ended and everything fled and everything rotted what now, José? what now, José? Your sweet words, your instance of fever, your feasting and fasting, your library, your gold mine, your glass suit, your incoherence, your hate—what now? Key in hand you want to open the door, but no door exists; you want to die in the sea, but the sea has dried; you want to go to Minas but Minas is no longer there. José, what now? If you screamed, if you moaned, if you played a Viennese waltz, if you slept, if you tired, if you died… But you don’t die, you’re stubborn, José! Alone in the dark like a wild animal, without tradition, without a naked wall to lean against, without a black horse that flees galloping, you march, José! José, where to?

We are all writers from an early age. Most of what we write is nonfiction—essays for school, letters to friends, memoranda to colleagues—in which we are trying to pass on information. We are raised with a traditional nonfiction mind-set. Even when we write love letters, we are trying to communicate how we feel and not necessarily trying to evoke an emotion in the recipient, though that might be better suited to our purpose.

these traditions did not come from the Quran. They are found in hadith. From marital rites to martial restrictions, commercial laws to civil suits, the vast majority of sharia and the Islamic way of life is derived from the hadith.

...Soviet support for Jewish culture was part of a larger plan to brainwash and coerce national minorities into submitting to the Soviet regime--and for Jews, it came at a very specific price. From the beginning, the regime eliminated anything that celebrated Jewish "nationality" that didn't suit its needs. Jews were awesome, provided they weren't practicing the Jewish religion, studying traditional Jewish texts, using Hebrew, or supporting Zionism. The Soviet Union thus pioneered a versatile gaslighting slogan, which it later spread through its client states in the developing world and which remains popular today: it was not antisemitic, merely anti-Zionist. (In the process of not being antisemitic and merely being anti-Zionist, the regime managed to persecute, imprison, torture, and murder thousands of Jews.) What's left of Jewish culture once you surgically remove religious practice, traditional texts, Hebrew and Zionism?

During the late 1910s and early ’20s, immigrant workers at the Ford automotive plant in Dearborn, Michigan, were given free, compulsory “Americanization” classes. In addition to English lessons, there were lectures on work habits, personal hygiene, and table manners. The first sentence they memorized was “I am a good American.” During their graduation ceremony they gathered next to a gigantic wooden pot, which their teachers stirred with ten-foot ladles. The students walked through a door into the pot, wearing traditional costumes from their countries of origin and singing songs in their native languages. A few minutes later, the door in the pot opened, and the students walked out again, wearing suits and ties, waving American flags, and singing “The Star-Spangled Banner.

Many MRAs believe that women should stop clamoring for professional positions (particularly within traditionally male-dominated areas like STEM, for which our brains are apparently not well suited) and accept the biological imperative to stay at home, care for our husbands, and raise our children.

What would prevail in Christian tradition was not only the stark sayings of the gospels attributed to Jesus and the encouragements to celibacy that Paul urges upon believers in 1 Corinthians, but versions of these austere teachings modified to suit the purposes of the churches of the first and second centuries.

He came to believe that this was the very sort of thing that happened when you let yourself get caught in one culture's insistence that love ought to be like this or that. The key for people like him, he ultimately concluded, in this as in most matters, was to be nimble. Your privilege as an immigrant was to pick and choose your inheritance, maintain what suited you and participate merely to the extent of your patience and interest. It was not in your nature to align with one side fully, and so you couldn't help but make a life that was both apart and among. You didn't make one choice and stick with it but, rather, hundreds of minor choices with which you created a unique path through the corridors of old traditions and the avenues of the new. And you cultivated this dividedness because you carried always the imprint of that first move -- the decision to leave home. Indeed, this initiating choice, more than anything, was your true inheritance.

ON THE CHATHAM ISLANDS, 500 MILES EAST OF NEW Zealand, centuries of independence came to a brutal end for the Moriori people in December 1835. On November 19 of that year, a ship carrying 500 Maori armed with guns, clubs, and axes arrived, followed on December 5 by a shipload of 400 more Maori. Groups of Maori began to walk through Moriori settlements, announcing that the Moriori were now their slaves, and killing those who objected. An organized resistance by the Moriori could still then have defeated the Maori, who were outnumbered two to one. However, the Moriori had a tradition of resolving disputes peacefully. They decided in a council meeting not to fight back but to offer peace, friendship, and a division of resources. Before the Moriori could deliver that offer, the Maori attacked en masse. Over the course of the next few days, they killed hundreds of Moriori, cooked and ate many of the bodies, and enslaved all the others, killing most of them too over the next few years as it suited their whim.

We don't normally think of it as such, but writing is a technology, which means that a literate person is someone whose thought processes are technologically mediated. We became cognitive cyborgs as soon as we became fluent readers, and the consequences of that were profound. Before a culture adopts the use of writing, when its knowledge is transmitted exclusively through oral means, it can very easily revise its history. It's not intentional, but it is inevitable; throughout the world, bards and griots have adapted their material to their audiences and thus gradually adjusted the past to suit the needs of the present. The idea that accounts of the past shouldn't change is a product of literate cultures' reverence for the written word. Anthropologists will tell you that oral cultures understand the past differently; for them, their histories don't need to be accurate so much as they need to validate the community's understanding of itself. So it wouldn't be correct to say that their histories are unreliable; their histories do what they need to do. Right now each of us is a private oral culture. We rewrite our pasts to suit our needs and support the story we tell about ourselves. With our memories we are all guilty of a Whig interpretation of our personal histories, seeing our former selves as steps toward our glorious present selves.

The Atonist nobility knew it was impossible to organize and control a worldwide empire from Britain. The British Isles were geographically too far West for effective management. In order to be closer to the “markets,” the Atonist corporate executives coveted Rome. Additionally, by way of their armed Templar branch and incessant murderous “Crusades,” they succeeded making inroads further east. Their double-headed eagle of control reigned over Eastern and Western hemispheres. The seats of Druidic learning once existed in the majority of lands, and so the Atonist or Christian system spread out in similar fashion. Its agents were sent from Britain and Rome to many a region and for many a dark purpose. To this very day, the nobility of Europe and the east are controlled from London and Rome. Nothing has changed when it comes to the dominion of Aton. As Alan Butler and Stephen Dafoe have proven, the Culdean monks, of whom we write, had been hired for generations as tutors to elite families throughout Europe. In their book The Knights Templar Revealed, the authors highlight the role played by Culdean adepts tutoring the super-wealthy and influential Catholic dynasties of Burgundy, Champagne and Lorraine, France. Research into the Templars and their affiliated “Salt Line” dynasties reveals that the seven great Crusades were not instigated and participated in for the reasons mentioned in most official history books. As we show here, the Templars were the military wing of British and European Atonists. It was their job to conquer lands, slaughter rivals and rebuild the so-called “Temple of Solomon” or, more correctly, Akhenaton’s New World Order. After its creation, the story of Jesus was transplanted from Britain, where it was invented, to Galilee and Judea. This was done so Christianity would not appear to be conspicuously Druidic in complexion. To conceive Christianity in Britain was one thing; to birth it there was another. The Atonists knew their warped religion was based on ancient Amenism and Druidism. They knew their Jesus, Iesus or Yeshua, was based on Druidic Iesa or Iusa, and that a good many educated people throughout the world knew it also. Their difficulty concerned how to come up with a believable king of light sufficiently appealing to the world’s many pagan nations. Their employees, such as St. Paul (Josephus Piso), were allowed to plunder the archive of the pagans. They were instructed to draw from the canon of stellar gnosis and ancient solar theologies of Egypt, Chaldea and Ireland. The archetypal elements would, like ingredients, simply be tossed about and rearranged and, most importantly, the territory of the new godman would be resituated to suit the meta plan.

Transgenderism depends for its very existence on the idea that there is an ‘essence’ of gender, a psychology and pattern of behaviour, which is suited to persons with particular bodies and identities.This is the opposite of the feminist view, which is that the idea of gender is the foundation of the political system of male domination. ‘Gender’, in traditional patriarchal thinking, ascribes skirts, high heels and a love of unpaid domestic labour to those with female biology, and comfortable clothing, enterprise and initiative to those with male biology. In the practice of transgenderism, traditional gender is seen to lose its sense of direction and end up in the minds and bodies of persons with inappropriate body parts that need to be corrected. But without ‘gender’, transgenderism could not exist. From a critical, feminist point of view, when transgender rights are inscribed into law and adopted by institutions, they instantiate ideas that are harmful to women’s equality and give authority to outdated notions of essential differences between the sexes. Transgenderism is indeed transgressive, but of women’s rights rather than an oppressive social system.

Indeed, since freedom and fullness of expression are of the essence of the art, such a lack of tradition, such a scarcity and inadequacy of tools, must have told enormously upon the writing of women. Moreover, a book is not made of sentences laid end to end, but of sentences built, if an image helps, into arcades or domes. And this shape too has been made by men out of their own needs for their own uses. There is no reason to think that the form of the epic or of the poetic play suits a woman any more than the sentence suits her.

I sprinted into the conference room as my boss, and the owner of this law firm, Cherie Poitras, grabbed her client around the waist, a woman dressed to the nines in high heels and a cream suit. The woman had actually crawled up on the conference table and lunged for her husband. Cherie and I wrestled her off, but not before the husband’s attorney put him in a headlock to keep him from strangling his soon-to-be ex-wife. Even in a headlock, the husband, a local politician who stressed the sanctity of marriage and traditional values, struggled to get at his wife, his arms and legs flailing around...

Saturday morning brought an Imbolc gift of thick fog, as our select company of three set off onto the rain-sodden moor. ‘Here we are,’ said Mrs Darley, as the well appeared before us after a ten minute climb. She immediately began to unwrap a joint offering from Phyllis and herself of an ivy swag interwoven with white ribbons and laid it across the lintel of the well. I followed suit but with a far more modest bunch of pine branches and silver honesty. ‘Drinks, dear?’ Mrs Darley looked at Phyllis, who right on cue produced three paper cups from her bag and filled them with whiskey from a hip flask.

Spiritual Ethnocide and the Dominance of Popular Folk Traditions In this section we will look at the idea that the Church, through its agents, intentionally altered ideas about pre-Christian beliefs and practices. In some cases new ideas were entirely invented. The goal was to discourage people from continuing to practice traditions that were in conflict with Christian culture. This was put into motion by banning certain practices and adopting others in a modified form better suited to the Church's position. Underlying it all was the message that pre-Christian ways led to spiritual damnation and the Christian path led to spiritual salvation. There

John's was not a glum, negative, insulting attack on society but a sharp-witted, entertaining, cock-a-snook approach that encouraged young people to express themselves as individuals and to reject the stifling rigidity of a lot of the older social traditions. Thanks to John, to give one example, regional dialects were no longer looked upon as a hindrance. He made no attempt to tone down his Liverpool accent (indeed, he exaggerated it) and this encouraged others to follow suit. Previously, without cut-glass Oxford English, it was impossible for anyone to make progress in the media. John changed all that, and a great deal more as well. (Desmond Morris)

Quraysh, who had shown throughout the day that they were still in thrall to the overbearing haughtiness and intransigence of the jahiliyyah, a stubborn resistance to anything that might injure their sense of honor or their traditional way of life. They had even been ready to massacre the innocent unarmed pilgrims rather than accept the “humiliation” of admitting them to the Haram. When in the hearts of those who persist in unbelief arose the characteristic arrogance, the arrogance of jahiliyyah, then God sent down his peace of soul (sakinah) upon His Messenger and upon the believers, and imposed upon them the formula of self-restraint (hilm), for that was most befitting to them and they were most suited for that.31

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Bookish folk aren’t what they used to be. Introverted, reserved, studious. There was a time when bookish folk would steer clear of trendy bars, dinner occasions and gatherings. Any social or public encounters would be avoided at all costs because these activities were very un-bookish. Bookish people preferred to stay in, or to sit alone in a quiet pub, reading a good book, or getting some writing done. Writers, in fact, perhaps epitomised these bookish traits most strongly. At least, they used to. These days, bookish people, such as writers, are commonly found on stage, headlining festivals, or being interviewed on TV. Author events and performances have proliferated, becoming established parts of a writer’s role. It’s not that authors have suddenly become more extroverted – it’s more a case that their job description has changed. Of course, not all writers are bookish. Not in the traditional sense of the word anyway. Some are well suited for public life, particularly those from certain academic backgrounds where public speaking is encouraged and confidence in social situations is shaped and formed. These writers may even be termed ‘gregarious’, and are thus happy being offered up for speaking engagements, stage discussions and signings. Good for them. But the others – the timid, shy and mousy authors – they’re being thrust into the limelight too. That’s my lot. The social wipeouts. Unprepared and ill-equipped to face our reader audience. What’s most concerning is that no one is offering us any guidance or tips. We’re expected to hit the ground running, confident and ready, loaded with banter, quips and answers. It’s a disaster waiting to happen.

According to a hadith, the tongue is the “interpreter of the heart.” Hypocrisy is wretched because the hypocrite says with his tongue what is not in his heart. He wrongs his tongue and oppresses his heart. But if the heart is sound, the condition of the tongue follows suit. We are commanded to be upright in our speech, which is a gauge of the heart’s state. According to a prophetic tradition, each morning, when the limbs and organs awaken in the spiritual world, they shudder and say to the tongue, “Fear God concerning us! For if you are upright, then we are upright; and if you deviate, we too deviate.” Engaging in the regular remembrance of God (dhikr) safeguards the tongue and replaces idle talk with words and phrases that raise one in honor. The tongue is essential in developing courtesy with God, which is the whole point of existence.

We step into our little boxes and wait for the head of the Russian space agency to ask us each in turn, again, if we are ready for our flight. It’s sort of like getting married, except whenever you’re asked a question you say, “We are ready for the flight” instead of “I do.” I’m sure the American rituals would seem just as alien to the Russians: before flying on the space shuttle, we would get suited up in our orange launch-and-entry suits, stand around a table in the Operations and Checkout Building, and then play a very specific version of lowball poker. We couldn’t go out to the launchpad until the commander had lost a round (by getting the highest hand), using up his or her bad luck for the day. No one remembers exactly how this tradition got started. Probably some crew did it first and came back alive, so everyone else had to do it too.

Our age is on the verge of a changed conception of the nature of truth. Nearly every website contains some kind of customization function based on Internet tracing codes designed to ascertain a user’s background and preferences. These methods are intended to encourage users “to consume more content” and, in so doing, be exposed to more advertising, which ultimately drives the Internet economy. These subtle directions are in accordance with a broader trend to manage the traditional understanding of human choice. Goods are sorted and prioritized to present those “which you would like,” and online news is presented as “news which will best suit you.” Two different people appealing to a search engine with the same question do not necessarily receive the same answers. The concept of truth is being relativized and individualized—losing its universal character.

Over time, states and markets used their growing power to weaken the traditional bonds of family and community. The state sent its policemen to stop family vendettas and replace them with court decisions. The market sent its hawkers to wipe out longstanding local traditions and replace them with ever-changing commercial fashions. Yet this was not enough. In order really to break the power of family and community, they needed the help of a fifth column. The state and the market approached people with an offer that could not be refused. ‘Become individuals,’ they said. ‘Marry whomever you desire, without asking permission from your parents. Take up whatever job suits you, even if community elders frown. Live wherever you wish, even if you cannot make it every week to the family dinner. You are no longer dependent on your family or your community. We, the state and the market, will take care of you instead. We will provide food, shelter, education, health, welfare and employment. We will provide pensions, insurance and protection.

The notion of finding “a body in the library” of a country house was another trope of the genre. Christie had fun with it in The Body in the Library, where the corpse is found in Gossington Hall, owned by Miss Marple’s cronies, Colonel Arthur Bantry and his wife Dolly. But profound changes were taking place in British society as war was followed by peace-time austerity, and high taxes made it impossible for many families to cling on to old houses that were cripplingly expensive to run. Country house parties fell out of fashion, and although traditional whodunits continued to be written and enjoyed, detective novelists could not altogether ignore the reality. The scale of upheaval is apparent in another Marple story, The Mirror Crack’d from Side to Side, published twenty years after The Body in the Library. Gossington Hall has been sold off, and been run as a guest house, divided into flats, bought by a government body, and finally snapped up for use as a rich woman’s playground by a much-married film star. Her entourage provides a “closed circle” of suspects suited to the Sixties.

America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves. To quote the American humorist Kin Hubbard, 'It ain’t no disgrace to be poor, but it might as well be.' It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: 'if you’re so smart, why ain’t you rich?' There will also be an American flag no larger than a child’s hand – glued to a lollipop stick and flying from the cash register. America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves To quote the American humorist Kin Hubbard, 'It ain't no disgrace to be poor, but might as well be.' It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: 'If you're so smart, why ain't You rich? ' There will also be an American flag no larger than a child's hand-glued to a lollipop stick and, flying from the cash register. Americans, like human beings everywhere, believe many things that are obviously untrue, the monograph went on. Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say, Napoleonic times. Many novelties have come from America. The most startling of these, a thing without precedent, is a mass of undignified poor. They do not love one another because they do not love themselves. Once this is understood the disagreeable behavior of American enlisted men in German prisons ceases to be a mystery. Every other army in history, prosperous or not, has attempted to clothe even its lowliest soldiers so as to make them impressive to themselves and others as stylish experts in drinking and copulation and looting and sudden death. The American Army, however, sends its enlisted men out to fight and die in a modified business suit quite evidently made for another man, a sterilized but unpressed gift from a nose-holding charity which passes out clothing to drunks in the slums. When a dashingly-clad officer addresses such a frumpishly dressed bum, he scolds him, as an officer in an army must. But the officer's contempt is not, as in 'other armies, avuncular theatricality. It is a genuine expression of hatred for the poor, who have no one to blame for their misery but themselves. A prison administrator dealing with captured American enlisted men for the first time should be warned: Expect no brotherly love, even between brothers. There will be no cohesion between the individuals. Each will be a sulky child who often wishes he were dead.

As I became older, I was given many masks to wear. I could be a laborer laying railroad tracks across the continent, with long hair in a queue to be pulled by pranksters; a gardener trimming the shrubs while secretly planting a bomb; a saboteur before the day of infamy at Pearl Harbor, signaling the Imperial Fleet; a kamikaze pilot donning his headband somberly, screaming 'Banzai' on my way to my death; a peasant with a broad-brimmed straw hat in a rice paddy on the other side of the world, stooped over to toil in the water; an obedient servant in the parlor, a houseboy too dignified for my own good; a washerman in the basement laundry, removing stains using an ancient secret; a tyrant intent on imposing my despotism on the democratic world, opposed by the free and the brave; a party cadre alongside many others, all of us clad in coordinated Mao jackets; a sniper camouflaged in the trees of the jungle, training my gunsights on G.I. Joe; a child running with a body burning from napalm, captured in an unforgettable photo; an enemy shot in the head or slaughtered by the villageful; one of the grooms in a mass wedding of couples, having met my mate the day before through our cult leader; an orphan in the last airlift out of a collapsed capital, ready to be adopted into the good life; a black belt martial artist breaking cinderblocks with his head, in an advertisement for Ginsu brand knives with the slogan 'but wait--there's more' as the commercial segued to show another free gift; a chef serving up dog stew, a trick on the unsuspecting diner; a bad driver swerving into the next lane, exactly as could be expected; a horny exchange student here for a year, eager to date the blonde cheerleader; a tourist visiting, clicking away with his camera, posing my family in front of the monuments and statues; a ping pong champion, wearing white tube socks pulled up too high and batting the ball with a wicked spin; a violin prodigy impressing the audience at Carnegie Hall, before taking a polite bow; a teen computer scientist, ready to make millions on an initial public offering before the company stock crashes; a gangster in sunglasses and a tight suit, embroiled in a turf war with the Sicilian mob; an urban greengrocer selling lunch by the pound, rudely returning change over the counter to the black patrons; a businessman with a briefcase of cash bribing a congressman, a corrupting influence on the electoral process; a salaryman on my way to work, crammed into the commuter train and loyal to the company; a shady doctor, trained in a foreign tradition with anatomical diagrams of the human body mapping the flow of life energy through a multitude of colored points; a calculus graduate student with thick glasses and a bad haircut, serving as a teaching assistant with an incomprehensible accent, scribbling on the chalkboard; an automobile enthusiast who customizes an imported car with a supercharged engine and Japanese decals in the rear window, cruising the boulevard looking for a drag race; a illegal alien crowded into the cargo hold of a smuggler's ship, defying death only to crowd into a New York City tenement and work as a slave in a sweatshop. My mother and my girl cousins were Madame Butterfly from the mail order bride catalog, dying in their service to the masculinity of the West, and the dragon lady in a kimono, taking vengeance for her sisters. They became the television newscaster, look-alikes with their flawlessly permed hair. Through these indelible images, I grew up. But when I looked in the mirror, I could not believe my own reflection because it was not like what I saw around me. Over the years, the world opened up. It has become a dizzying kaleidoscope of cultural fragments, arranged and rearranged without plan or order.

Hunter-gatherer societies have typically been egalitarian, as we'll soon see, throughout hominin history. Inequality emerged when stuff, things to possess and accumulate, was invented following animal domestication and the development of agriculture. The more stuff, reflecting surplus, job specialization, and technological sophistication, the greater the potential inequality. Moreover, inequality expands enormously when cultures invent inheritance within families. Once invented, inequality became pervasive. Among traditional pastoralists or small-scale agricultural societies, levels of wealth inequality match or exceed those in the most unequal industrialized societies. Why have stratified cultures dominated the planet, generally replacing more egalitarian ones? For population biologist Peter Turchin, the answer is that stratified cultures are ideally suited to being conquerors. They come with chains of command. Both empirical and theoretical work suggest that in addition, in unstable environments, stratified societies are better able to survive resource shortages than egalitarian cultures by sequestering mortality to the lower classes. In other words, when times are tough, the unequal access to wealth becomes the unequal distribution of misery and death.

In 1931, amid that incredible transformation, a brilliant young Russian psychologist named Alexander Luria recognized a fleeting “natural experiment,” unique in the history of the world. He wondered if changing citizens’ work might also change their minds. When Luria arrived, the most remote villages had not yet been touched by the warp-speed restructuring of traditional society. Those villages gave him a control group. He learned the local language and brought fellow psychologists to engage villagers in relaxed social situations—teahouses or pastures—and discuss questions or tasks designed to discern their habits of mind. Some were very simple: present skeins of wool or silk in an array of hues and ask participants to describe them. The collective farmers and farm leaders, as well as the female students, easily picked out blue, red, and yellow, sometimes with variations, like dark blue or light yellow. The most remote villagers, who were still “premodern,” gave more diversified descriptions: cotton in bloom, decayed teeth, a lot of water, sky, pistachio. Then they were asked to sort the skeins into groups. The collective farmers, and young people with even a little formal education, did so easily, naturally forming color groups. Even when they did not know the name of a particular color, they had little trouble putting together darker and lighter shades of the same one. The remote villagers, on the other hand, refused, even those whose work was embroidery. “It can’t be done,” they said, or, “None of them are the same, you can’t put them together.” When prodded vigorously, and only if they were allowed to make many small groups, some relented and created sets that were apparently random. A few others appeared to sort the skeins according to color saturation, without regard to the color. Geometric shapes followed suit. The greater the dose of modernity, the more likely an individual grasped the abstract concept of “shapes” and made groups of triangles, rectangles, and circles, even if they had no formal education and did not know the shapes’ names. The remote villagers, meanwhile, saw nothing alike in a square drawn with solid lines and the same exact square drawn with dotted lines. To Alieva, a twenty-six-year-old remote villager, the solid-line square was obviously a map, and the dotted-line square was a watch. “How can a map and a watch be put together?” she asked, incredulous. Khamid, a twenty-four-year-old remote villager, insisted that filled and unfilled circles could not go together because one was a coin and the other a moon.

My principal purpose here is to point out again, yet more insistently, that one cannot meaningfully consider, much less investigate, the reality of God except in a manner appropriate to the kind of reality God has traditionally been understood to be. Contemplative discipline, while not by any means the only proper approach to the mystery of God, is peculiarly suited to (for want of a better word) an 'empirical' exploration of that mystery. If God is the unity of infinite being and infinite consciousness, and the reason for the reciprocal transparency of finite being and finite consciousness each to the other, and the ground of all existence and all knowledge, then the journey toward him must also ultimately be a journey toward the deepest source of the self. As Symeon the New Theologian was fond of observing, he who is beyond the heavens is found in the depths of the heart; there is nowhere to find him, William Law (1686–1761) was wont to say, but where he resides in you; for Ramakrishna (1836–1886), it was a constant refrain that one seeks for God only in seeking what is hidden in one’s heart; (...) The practice of contemplative prayer, therefore, is among the highest expressions of rationality possible, a science of consciousness and of its relation to the being of all things, (...)

Many college courses in the humanities focus on discussion over lecture. Students read course material ahead of time and have a discussion in class. Harvard Business School took this to the extreme by pioneering case-based learning more than a hundred years ago, and many business schools have since followed suit. There are no lectures there, not even in subjects like accounting or finance. Students read a ten-to twenty-page description of a particular company’s or person’s circumstance—called a “case”—on their own time and then participate in a discussion/debate in class (where attendance is mandatory). Professors are there to facilitate the discussion, not to dominate it. I can tell you from personal experience that despite there being eighty students in the room, you cannot zone out. Your brain is actively processing what your peers are saying while you try to come to your own conclusions so that you can contribute during the entire eighty-minute session. The time goes by faster than you want it to; students are more engaged than in any traditional classroom I’ve ever been a part of. Most importantly, the ideas that you and your peers collectively generate stick. To this day, comments and ways of thinking about a problem that my peers shared with me (or that I shared during class) nearly ten years ago come back to me as I try to help manage the growth and opportunities surrounding the Khan Academy.

Probably, we should all hate you,” he was saying to Cade. “Illinois played against Northwestern that year for our homecoming, and you totally slaughtered us—” He broke off at the sound of a knock on the interior door to the suite. A woman in her early twenties, dressed in a skirt and a black T-shirt with “Sterling Restaurants” in red letters, walked into the suite pushing a three-tiered dessert cart. “Sweet Jesus, it’s here,” Charlie whispered reverently. Brooke fought back a smile. The dessert cart was something Sterling Restaurants had introduced a year ago, as a perk for all of the skyboxes and luxury suites at the sports arenas they collaborated with. Needless to say, it had been a huge success. Four kinds of cake (chocolate with toffee glaze, carrot cake, traditional cheesecake, and a pineapple-raspberry tart), three types of cookies (chocolate chip, M&M, and oatmeal raisin), blond brownies, dark chocolate brownies, lemon squares, peach cobbler, four kinds of dessert liquors, taffy apples, and, on the third tier, a make-your-own sundae bar with all the fixings. “Wow. That is some spread,” Vaughn said, wide-eyed. Simultaneously, the men sprang forward, bulldozed their way through the suite door, and attacked the cart like a pack of starving Survivor contestants. All except for one. Cade stayed right there, on the terrace. He leaned back against the railing, stretching out his tall, broad-shouldered frame. “Whew. I thought they’d never leave

What the hell is that?' Cassian was grinning that next evening as he waved a hand toward the pile of pine boughs dumped on the ornate red rug in the centre of the foyer. 'Solstice decorations. Straight from the market.' Snow clung to his broad shoulders and dark hair, and his tan cheeks were flushed with cold. 'You call that a decoration? He smirked. 'A heap of pine in the middle of the floor is Night Court tradition.' I crossed my arms. 'Funny.' 'I'm serious.' I glared, and he laughed. 'It's for the mantels, the banister, and whatever else, smartass. Want to help?' He shrugged off his heavy coat, revealing a black jacket and shirt beneath, and hung it in the hall closet. I remained where I was and tapped my foot. 'What?' he said, brows rising. It was rare to see Cassian in anything but his Illyrian leathers, but the clothes, while not as fine as anything Rhys or Mor usually favoured, suited him. 'Dumping a bunch of trees at my feet is really how you say hello these days? A little time in that Illyrian camp and you forget all your manners.' Cassian was on me in a second, hoisting me off the ground to twirl me until I was going to be sick. I beat at his chest, cursing at him. Cassian set me down at last. 'What did you get me for Solstice?' I smacked his arm. 'A heaping pile of shut the hell up.' He laughed again, and I winked at him. 'Hot cocoa or wine?' Cassian curved a wing around me, turning us toward the cellar door. 'How many good bottles does little Rhysie have left?

Ian rested his hands behind his head. “I’m already picturing myself in the Sterling luxury suite at Soldier Field, right above the fifty-yard line.” Both the lawyer and pragmatic woman in Brooke felt the need to manage her CEO’s expectations. “You’re getting way ahead of yourself here, Ian. In fact, I think you just lapped yourself.” “A man can dream, Brooke.” She chuckled. “Who are you kidding? You barely use our suites at Wrigley Field and the United Center.” He waved this off. “Yeah, but football’s different. If we get this deal with the Bears, you better believe my butt will be at Soldier Field for every home game.” He saw her fighting back a grin. “What?” “I just wonder what it is about men and football,” Brooke said. Sure, because of her job she could hold her own when it came to talking sports, but—wow—had her eyes been opened when she’d been down in Dallas, negotiating the Cowboys deal. Those men didn’t just love football, they lived football. “Is it a warrior-metaphor kind of thing? The idea that the strongest, toughest men of the region strap on their armor and step onto the battlefield to face off against the strongest, toughest opponents?” “As a matter of fact, that’s exactly what it is.” “I see. And remind me: in what century did it become customary for one’s army to be attended at the battle ground by hot girls with spanky pants and pom-poms? Was that a tradition Napoleon started?” Brooke pretended to muse. “Or maybe it was Genghis Khan.” “You scoff at America’s sport. I have fired people for less.” Brooke threw Ian a get-real look. “No, you haven’t. You don’t fire anyone without trotting down to my office and asking me first whether you’ll get sued. And then I’m always the one that has to fire them, anyway.” “Because you do it with such charm,” Ian said with a grin

Hey, can I help you—whoa!” As he wheeled around and settled into his attack stance, the black human salesperson jumped back and put his palms up. “Forgive me,” Xcor muttered. At least he hadn’t outed one of his weapons. “No problem.” The handsome, well-dressed man smiled. “You looking for something specific?” Xcor glanced around, and nearly walked back to that fancy stairwell. “I require a new shirt.” “Oh, cool, you got a hot date?” “And pants. And socks.” Come to think of it, he never wore underwear. “And undergarments. And a jacket.” The salesman smiled and raised a hand as if he were going to clap his customer on the shoulder—but then caught himself as he clearly rethought the contact. “What kind of look are you going for?” he asked instead. “Clothed.” The guy paused like he wasn’t sure whether that was a joke. “Ah . . . okay, I can work with non-naked. Plus it’s legal. Come on with me.” Xcor followed, because he didn’t know what else to do—he’d gotten this ball rolling; there was no reason not to follow through. The man stopped in front of a display of shirts. “So I’m going to go with the it’s-a-date thing, unless you tell me otherwise. Casual? You didn’t mention a suit.” “Casual. Yes. But I want to look. . . .” Well, not like himself, at any rate. “Presentable.” “Then I think what you’re going to want is a button-down.” “A button-down.” The guy regarded him steadily. “You’re not from here, are you.” “No, I’m not.” “I can tell by the accent.” The salesman passed a hand over the dizzying array of folded-up squares with collars. “These are our traditional cuts. I can tell without measuring you that the European stuff isn’t going to do you right—you’re too muscled in the shoulders. Even if we could get the neck and arm size right, you’d bust out of them. Do you like any of these colors?” “I don’t know what to like.” “Here.” The man picked up a blue one that reminded Xcor of the backdrop on his phone. “This is good with your eyes. Not that I go that way—but you gotta work with what you got. Do you have any idea of your size?” “XXXL.” “We need to be a little more exact.

Aurobindo’s orientation has yielded important new insights into the thought of the Vedic seers (rishi), who “saw” the truth. He showed a way out of the uninspiring scholarly perspective, with its insistence that the Vedic seers were “primitive” poets obsessed with natural phenomena like thunder, lightning, and rain. The one-dimensional “naturalistic” interpretations proffered by other translators missed out on the depth of the Vedic teachings. Thus Sūrya is not only the visible material Sun but also the psychological-spiritual principle of inner luminosity. Agni is not merely the physical fire that consumes the sacrificial offerings but the spiritual principle of purifying transformation. Parjanya does not only stand for rain but also the inner “irrigation” of grace. Soma is not merely the concoction the sacrificial priests poured into the fire but also (as in the later Tantric tradition) the magical inner substance that transmutes the body and the mind. The wealth prayed for in many hymns is not just material prosperity but spiritual riches. The cows mentioned over and over again in the hymns are not so much the biological animals but spiritual light. The Panis are not just human merchants but various forces of darkness. When Indra slew Vritra and released the floods, he not merely inaugurated the monsoon season but also unleashed the powers of life (or higher energies) within the psyche of the priest. For Indra also stands for the mind and Vritra for psychological restriction, or energetic blockage. Aurobindo contributed in a major way to a thorough reappraisal of the meaning of the Vedic hymns, and his work encouraged a number of scholars to follow suit, including Jeanine Miller and David Frawley.2 There is also plenty of deliberate, artificial symbolism in the hymns. In fact, the figurative language of the Rig-Veda is extraordinarily rich, as Willard Johnson has demonstrated.3 In special sacrificial symposia, the hymn composers met to share their poetic creations and stimulate each other’s creativity and comprehension of the subtle realities of life. Thus many hymns are deliberately enigmatic, and often we can only guess at the solutions to their enigmas and allegorical riddles. Heinrich Zimmer reminded us: The myths and symbols of India resist intellectualization and reduction to fixed significations. Such treatments would only sterilize them of their magic.

Classical liberalism has been reproached with being too obstinate and not ready enough to compromise. It was because of its inflexibility that it was defeated in its struggle with the nascent anticapitalist parties of all kinds. If it had realized, as these other parties did, the importance of compromise and concession to popular slogans in winning the favor of the masses, it would have been able to preserve at least some of its influence. But it has never bothered to build for itself a party organization and a party machine as the anticapitalist parties have done. It has never attached any importance to political tactics in electoral campaigns and parliamentary proceedings. It has never gone in for scheming opportunism or political bargaining. This unyielding doctrinairism necessarily brought about the decline of liberalism. The factual assertions contained in these statements are entirely in accordance with the truth, but to believe that they constitute a reproach against liberalism is to reveal a complete misunderstanding of its essential spirit. The ultimate and most profound of the fundamental insights of liberal thought is that it is ideas that constitute the foundation on which the whole edifice of human social cooperation is Liberalism: A Socio-Economic Exposition constructed and sustained and that a lasting social structure cannot be built on the basis of false and mistaken ideas. Nothing can serve as a substitute for an ideology that enhances human life by fostering social cooperation—least of all lies, whether they be called "tactics," "diplomacy," or "compromise." If men will not, from a recognition of social necessity, voluntarily do what must be done if society is to be maintained and general well-being advanced, no one can lead them to the right path by any cunning stratagem or artifice. If they err and go astray, then one must endeavor to enlighten them by instruction. But if they cannot be enlightened, if they persist in error, then nothing can be done to prevent catastrophe. All the tricks and lies of demagogic politicians may well be suited to promote the cause of those who, whether in good faith or bad, work for the destruction of society. But the cause of social progress, the cause of the further development and intensification of social bonds, cannot be advanced by lies and demagogy. No power on earth, no crafty stratagem or clever deception could succeed in duping mankind into accepting a social doctrine that it not only does not acknowledge, but openly spurns. The only way open to anyone who wishes to lead the world back to liberalism is to convince his fellow citizens of the necessity of adopting the liberal program. This work of enlightenment is the sole task that the liberal can and must perform in order to avert as much as lies within his power the destruction toward which society is rapidly heading today. There is no place here for concessions to any of the favorite or customary prejudices and errors. In regard to questions that will decide whether or not society is to continue to exist at all, whether millions of people are to prosper or perish, there is no room for compromise either from weakness or from misplaced deference for the sensibilities of others. If liberal principles once again are allowed to guide the policies of great nations, if a revolution in public opinion could once more give capitalism free rein, the world will be able gradually to raise itself from the condition into which the policies of the combined anticapitalist factions have plunged it. There is no other way out of the political and social chaos of the present age.

A man who doesn't wear a black suite is not a real man".

This precocious advance may have had a lot to do with the nature of the plain between the Yangtze and Yellow rivers. The territory is well suited both for agriculture, which leads to population growth, and for warfare, the two principal propellants of state formation. A relentless process of consolidation forced tribal systems to yield to states. In 2000 BC, a large number of political entities—traditionally put at 10,000—existed in the Yellow River valley. By the time of the Shang dynasty in 1500 BC, these had dwindled to some 3,000 tribal chiefdoms. The Eastern Zhou dynasty began in 771 BC with 1,800 chiefdoms and ended with 14 entities that were much closer to states. During the ensuing Warring States period, which lasted from around 475 BC to 221 BC, the 7 remaining states were reduced to 1. China

What is remarkable in Burke’s first performance,” wrote his great nineteenth-century biographer John Morley, “is his discernment of the important fact that behind the intellectual disturbances in the sphere of philosophy, and the noisier agitations in the sphere of theology, there silently stalked a force that might shake the whole fabric of civil society itself.”4 A caustic and simplistic skepticism of all traditional institutions, supposedly grounded in a scientific rationality that took nothing for granted but in fact willfully ignored the true complexity of social life, seemed to Burke poorly suited for the study of society, and even dangerous when applied to it. Burke would warn of, and contend with, this force for the rest of his life.

And even those who claim to read the Bible literally and to lead their lives according to its precepts are, in actual practice, highly selective about which parts of the Bible they live by and which they don't. Jesus' condemnations of wealth and war are generally ignored; so are Levitical prohibitions on eating pork, wearing mixed fabrics and so forth. Though legalistic Christians accuse nonlegalistic Christians of selective interpretation and relativistic morality (of adjusting the Bible, in short, to suit their own lifestyles and prejudices), what is usually happening is that nonlegalists are, as the Baptist tradition puts it, reading the Bible with Jesus as their criterion, while the legalists are, without any philosophical consistency whatsoever, embracing those laws and doctrines that affirm their own predilections and prejudices and ignoring the rest.

Benefits of Using Frosted Film Tint The 1st step, clear the glass on which the movie is to be applied to. By removing an dried [paint spots and washing it with soapy water that's clean. It is because the any filth will give the glass an unpleasant look. Nonetheless, a point to note is to not use any kind of window cleansing spray as it'll harm the film. Place the film on a flat ground and then peel it back on itself. You will then have to spray the glass with dish washing answer as well as your fingers to enable you to slide the film perfectly in place. Carefully choose the movie by its corners and with the sticky facet going through the glass and punctiliously place it not permitting it to wrinkle or crease. Wrap a chunk of material on a bank card and use it to carefully smooth down the movie from the middle shifting in the direction of its edges. Then wipe the excess water since if left there may make the laminate transfer.If there is any extra movie, trim it down with a sharp object. After you're executed and there are still bubbles beneath the film, use a hair drier to push them out. If they persist fastidiously prick them and press again the film. Today, many individuals are overwhelmed when it comes to selecting the ideal window tinting as a result of they do come in useful. One has the choice of choosing various tints and their types. Individuals do select to install window tints as a result of they've advantages which you may not get if your home lacks it. In most family, the well-known tints in use are the frosted tints. They're greatest suited to residing and bed rooms. Window tints are design in another way depending on the place they're to be put in that's the reason you need the assistance of Window Frosting Service professionals to assist you in making sound resolution. The very best Window Frosting Sydney thing about window frosting is that they don't possess the inconveniences usually associated with traditional window coverings. Furthermore, as it is not reliant on obstructing the pure passage of light for creating privateness, you are free to have an area that, inspite of being airy and light, might be your own private chamber. Nonetheless, you should also concentrate on the fact that you might be provided minimal safety against UV rays by the sort of window tint.

just as a dog can always recognize its owner, whether the owner is dressed in shorts, a suit, or nothing at all, so a mature spiritualist is able to recognize his or her God in the dress of another tradition.

Office 365 is Microsoft’s cloud based service and is a subscription-based version of Office 2013. Unlike any of the traditional Office suites such as Office 2010, Office 365 allows you to install Office applications on up to five different computers. It includes some additional features, such as Office on Demand, 20 GB of additional online storage space through SkyDrive, and the option to install Office 2011 on Mac computers.

Has dress sense was anything but stylish. He still often favoured his plain blue suit.155 His trilby, light-coloured raincoat, leather leggings and riding-whip gave him – especially when arriving with his bodyguards in the big black six-seater Mercedes convertible he had bought in early 1925 – the appearance of an eccentric gangster.156 For relaxation, he preferred to wear traditional Bavarian lederhosen.157 But even when he was in prison, he hated to be seen without a tie.158 During the heat of the summer, he would never be seen in a bathing costume.

The two Yamaguchi henchmen who had slid the doors shut joined the group. They were dressed in the dark suits and white shirts that seemed to be the uniform of traditional Yakuza. Bishop shook his head. “Some tailor’s making a killing off you guys.” Kenta looked at him blankly. “Never mind. Go on.

Muslim identity and thought in Nigeria derive from the Sufi brotherhoods of Qadiriyya and Tijaniyya, primarily as a result of the historical role of the Kanem-Borno and Sokoto caliphates in the spread of Islam. The Sufi orders and the Izalatul Bidi’a wa Ikhamatis Sunnah (People Committed to the Removal of Innovations in Islam; hereafter Izala) are the two dominant contemporary Muslim foci of identity. The disdain towards and fear of boko (Western education) arose from its historically close association with the colonial state and Christian missionaries. This also suited colonial educational policy well, as the British had no intention of widespread education anyway. The aim of colonial education, particularly in northern Nigeria, was to maintain the existing status quo by “imparting some literacy to the aristocratic class, to the exclusion of the commoner classes” (Tukur 1979: 866). By the 1930s, colonial education had produced a limited cadre of Western-educated elite, who were conscious of their education and were yearning to play a role in society. Mainly children of the aristocratic class, the type of education they received was “different from the traditional education in their various societies, and this by itself was enough to mark them out as a group” (Kwanashie 2002: 50). This new education enabled them to climb the social and economic ladder over and above their peers who had a different kind of education, Quranic education. This was the origin of the animosity and distrust between the traditionally educated and Western-educated elite in northern Nigeria. Though subordinate to the Europeans, these educated elite were perceived as collaborators by their Arabic-educated fellows. Thus the antagonism towards Western education continues in many northern Nigerian communities, which have defied government campaigns for school enrollment to this day.

Il n’est pas douteux – précisons-le de suite – qu'il y ait eu des monuments écrits antérieurs aux traités dont le Yiking est le troisième. Ces monuments ont été écrits, ou dessinés, ou sculptés, sur le « Toit du Monde », berceau unique de l’humanité, à l’aide de signes que toute l’humanité comprenait, avant qu’elle se fût divisée par des migrations diverses, et qu’elle eût ainsi perdu la conscience de sa totalité. Ce qu’est cette écriture unique, on ne le saura sans doute jamais qu’à l’aide d’approximatives appréciations ; car un paléographe ne reconstruira pas une écriture au moyen d’un jambage, comme Cuvier reconstruisait un mammouth au moyen d’une jambe. Mais c’est de cette écriture unique que découlent, à des époques concordantes, et par des procédés de déformations parallèles, les hiérogrammes Chinois et les hiéroglyphes Chaldéens (ou suméro-acadiens). Il est possible toutefois de déterminer les influences, toutes physiques, qui présidèrent à ces déformations. Sur ce Pamir, qui fut notre commun berceau, une même langue, une même graphie, toutes deux perdues, régnaient. Un jour, soit qu’un cataclysme ait amené sur ces altitudes le froid qui y règne aujourd’hui, soit que, à force de se pencher sur le bord rugueux des plateaux, la race humaine ait pris le vertige des plaines inconnues, un jour vint où les hommes, par les fleuves qui prenaient naissance aux plateaux primitifs, descendirent aux niveaux inférieurs. Ainsi ceux du Sud, les futurs Rouges, par le Dzangbo et le Sindh, ainsi ceux de l’Ouest, les futurs Blancs, par le Syr et l’Amou, ainsi ceux de l’Est, les futurs Jaunes, par le Hoangho et le Yangtzé, tous, sans regarder en arrière, quittèrent la montagne ancestrale qui fut le nombril du monde. Parmi eux, les vieillards et les savants emportèrent la Sagesse et la Tradition.

Nu limba, legile, obiceiurile sau principiile despart sau unesc ființele, ci felul identic în care țin cuțitul și furculița.

We lack high-quality educational substitutes for those who are ill-suited to traditional colleges and universities at eighteen. It seems we send some kids off to college because there is nowhere else to put them. The campus is a convenient, albeit expensive, warehouse.

February 4–15: The couple visits holy places, Osaka, Mount Fuji, Yokohama, and the Izu Peninsula. Marilyn looks especially comfortable among a group of women dressed in traditional Japanese clothing. In some shots she wears a hat and a modestly cut suit. Marilyn accepts the Japanese emperor’s gift of a natural pearl necklace. In Korea to entertain the troops General John E. Hull invites Marilyn to entertain American troops in Korea. A disturbed DiMaggio opposes the invitation, but Marilyn accepts it. Marilyn writes photographer Bruno Bernard from Japan: “I’m so happy and in love. . . . I’ve decided for sure that it’ll be better if I only make one or two more films after I shoot There’s No Business Like Show Business and then retire to the simple good life of a housewife and, hopefully, mother. Joe wants a big family. He was real surprised when we were met at the airport by such gigantic crowds and press. He said he never saw so much excitement, not even when the Yankees won the World Series.

À l’époque primordiale, l’homme était, en lui-même, parfaitement équilibré quant au complémentarisme du yin et du yang ; d’autre part, il était yin ou passif par rapport au Principe seul, et yang ou actif par rapport au Cosmos ou à l’ensemble des choses manifestées ; il se tournait donc naturellement vers le Nord, qui est yin, comme vers son propre complémentaire. Au contraire, l’homme des époques ultérieures, par suite de la dégénérescence spirituelle qui correspond à la marche descendante du cycle, est devenu yin par rapport au Cosmos ; il doit donc se tourner vers le Sud, qui est yang, pour en recevoir les influences du principe complémentaire de celui qui est devenu prédominant en lui, et pour rétablir, dans la mesure du possible, l’équilibre entre le yin et le yang. La première de ces deux orientations peut être dite « polaire », tandis que la seconde est proprement « solaire » : dans le premier cas, l’homme, regardant l’Étoile polaire ou le « faîte du Ciel », a l’Est à sa droite et l’Ouest à sa gauche ; dans le second cas, regardant le Soleil au méridien, il a au contraire l’Est à sa gauche et l’Ouest à sa droite ; et ceci donne l’explication d’une particularité qui, dans la tradition extrême-orientale, peut paraître assez étrange à ceux qui n’en connaissent pas la raison

It's an old and honored tradition for war heroes to be promoted to important offices, whether or not they're suited to it

On a coutume, dans le monde occidental, de considérer l’islamisme comme une tradition essentiellement guerrière et, par suite, lorsqu’il y est question notamment du sabre ou de l’épée (es-sayf), de prendre ce mot uniquement dans son sens le plus littéral, sans même penser jamais à se demander s’il n’y a pas là en réalité quelque chose d’autre. Il n’est d’ailleurs pas contestable qu’un certain côté guerrier existe dans l’islamisme, et aussi que, loin de constituer un caractère particulier à celui-ci, il se retrouve tout aussi bien dans la plupart des autres traditions, y compris le christianisme. Sans même rappeler que le Christ lui-même a dit : « Je ne suis pas venu apporter la paix, mais l’épée », ce qui peut en somme s’entendre figurativement, l’histoire de la Chrétienté au moyen âge, c’est-à-dire à l’époque où elle eut sa réalisation effective dans les institutions sociales, en fournit des preuves largement suffisantes ; et, d’autre part, la tradition hindoue elle-même, qui certes ne saurait passer pour spécialement guerrière, puisqu’on tend plutôt en général à lui reprocher de n’accorder que peu de place à l’action, contient pourtant aussi cet aspect, comme on peut s’en rendre compte en lisant la Bhagavadgîtâ. À moins d’être aveuglé par certains préjugés, il est facile de comprendre qu’il en soit ainsi, car dans le domaine social, la guerre, en tant qu’elle est dirigée contre ceux qui troublent l’ordre et qu’elle a pour but de les y ramener, constitue une fonction légitime, qui n’est au fond qu’un des aspects de la fonction de « justice » entendue dans son acception la plus générale. Cependant, ce n’est là que le côté le plus extérieur des choses, donc le moins essentiel : au point de vue traditionnel, ce qui donne à la guerre ainsi comprise toute sa valeur, c’est qu’elle symbolise la lutte que l’homme doit mener contre les ennemis qu’il porte en lui-même, c’est-à-dire contre tous les éléments qui, en lui, sont contraires à l’ordre et à l’unité. Dans les deux cas, du reste, et qu’il s’agisse de l’ordre extérieur et social ou de l’ordre intérieur et spirituel, la guerre doit toujours tendre également à établir l’équilibre et l’harmonie (et c’est pourquoi elle se rapporte proprement à la « justice »), et à unifier par là d’une certaine façon la multiplicité des éléments en opposition entre eux. Cela revient à dire que son aboutissement normal, et qui est en définitive son unique raison d’être, c’est la paix (es-salâm), laquelle ne peut être obtenue véritablement que par la soumission à la volonté divine (el-islâm), mettant chacun des éléments à sa place pour les faire tous concourir à la réalisation consciente d’un même plan ; et il est à peine besoin de faire remarquer combien, dans la langue arabe, ces deux termes, el-islâm et es-salâm, sont étroitement apparentés l’un à l’autre.

Bachofen, furthermore, is perfectly right in contending that the transition from what he calls "hetaerism" or "incestuous generation" to monogamy was brought about mainly by women. The more in the course of economic development, undermining the old communism and increasing the density of population, the traditional sexual relations lost their innocent character suited to the primitive forest, the more debasing and oppressive they naturally appeared to women; and the more they consequently longed for relief by the right of chastity, of temporary or permanent marriage with one man. This progress could not be due to men for the simple reason that they never, even to this day, had the least intention of renouncing the pleasures of actual group marriage. Not until the women had accomplished the transition to the pairing family could the men introduce strict monogamy—true, only for women. The

First, you must search for a Taoist temple or master to understand Taoism. It will take approximately a decade or 20 years to completely study and understand Taoism. Secondly, you need to unlearn everything that you have learnt from your experiences before studying Taoism. It usually takes a period of 7 to 14 years to create a harmony between the self and the nature. In this period, you must let go all the relationships and recede your mind to Mother Nature. Finally, you must learn to accept life as it is, and be receptive to the various instances in your life. No single way offers all the secrets of Taoism; however each path explores a full and well-lived life over a certain period. Each path is acceptable in Taoism. Each tradition suits certain personalities. No single path can ensure a long life unless an individual approaches it being true to his nature. In an age of random solutions with just a single click, the practice of Taoism requires a lot of time, patience and perseverance.

We have been dreaming of robots since Homer. In Book 18 of the Iliad , Achilles’ mother, the nymph Thetis, wants to order a new suit of armor for her son, and so she pays a visit to the Olympian atelier of the blacksmith-god Hephaestus, whom she finds hard at work on a series of automata: . . . He was crafting twenty tripods to stand along the walls of his well-built manse, affixing golden wheels to the bottom of each one so they might wheel down on their own [automatoi] to the gods’ assembly and then return to his house anon: an amazing sight to see. These are not the only animate household objects to appear in the Homeric epics. In Book 5 of the Iliad we hear that the gates of Olympus swivel on their hinges of their own accord, automatai , to let gods in their chariots in or out, thus anticipating by nearly thirty centuries the automatic garage door. In Book 7 of the Odyssey , Odysseus finds himself the guest of a fabulously wealthy king whose palace includes such conveniences as gold and silver watchdogs, ever alert, never aging. To this class of lifelike but intellectually inert household helpers we might ascribe other automata in the classical tradition. In the Argonautica of Apollonius of Rhodes, a third-century-BC epic about Jason and the Argonauts, a bronze giant called Talos runs three times around the island of Crete each day, protecting Zeus’s beloved Europa: a primitive home alarm system.

Over the two centuries before Jesus, the celebration had taken on quite a bit of Greek Socratic (Hellenistic) influence, which suited Jewish social tradition quite nicely, so what had begun as the recitation of a story had morphed into almost a question and response ritual. On the morning of Preparation Day for the celebration, the head of the household took a lamb to The Temple for slaughter. Then, he would bring the meat home so that it, together with the other prescribed ritual foodstuffs, could be properly prepared. Eventually, when it was time for the meal, those gathered would be called to table for a joyous repast. But the feast included an important ritual. Someone at table would query those gathered, following an informal script that revolved around four questions that not only told the great Story of Exodus, but also applied it to the participants’ present lives. So we might imagine: “This is the story of our slavery, and today we are enslaved…” “We wandered for forty years in the arid desert, and today we find that we are wandering, unable to make a decision…” “But at last we arrived in the Promised Land, and we’re planning … this year, God-willing.” Followed by, “Since then we have been committed to making ourselves and our people thrive in God’s promise of this Land—and look around this table and see the kernel of the community that needs our love, every day.” From this deep annual ritual and the understandings flowing from it, we can well imagine how this core metaphor became a spiritual springboard for every Hebrew’s journey with God—a journey of freedom and liberation, one with four sequential paths that continually repeated in the lives of every individual, and in the life of the community. So there is the key—and it is a far-reaching link, indeed. The explanation for early Christians’ natural comfort with being Followers of The Way was specifically and profoundly rooted in their Jewish traditions and almost certainly, the principal of fourness, in ancient rituals from prehistory. The sequence was well-known to them, and the road well-marked. Yet, as Christians did in so many other ways, they expanded the journey from that of their predecessors, pushing beyond the liberation of a single tribe and outer freedom from an oppressive Pharaoh. Christians took the framework of freedom and crafted an identifiable, cyclical inner journey of transformation available to everyone, incorporating the living reality of Jesus the Christ. And soon, The Way came to be understood by early Christians as the ongoing gradual process of transformation into the image of the eternal Christ in whom they believed they were already made.

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What’s most funny is that my composer friend confuses and confounds the racial stereotypes of everybody. He is very traditionally ‘well spoken’ - even posh - and a classical composer. He is also one of the best-dressed men going and manages to pull off 'out there’ fashions that most brothers would never try, such as tweed suits and ponchos. Black people sometimes hear the accent, see the clothes and assume 'he wants to be white’, because they have sadly internalised the idea that there are only certain types of authentic ways to be black. I’ve seen their shock too, when they realise how ‘black’ his politics are despite the suits, the piano and the RP. He actually knows far more about African history and culture than the vast majority of dashiki-wearing Afrocentrists. White people often make the same mistake and say the strangest of things to him, again thinking that he is not one of ‘those’ black people - you know, the ones that respect and love themselves.

Imilchil Auberge Chez Bassou In the centre of the village 0668 564475, chezbassou.hotel@com. Budget minimalism with style, this pension has spotless bedrooms (most en suite) with just a blanket on the bed by way of decor. Traditional Berber cuisine is served in the sparse restaurant. Bassou himself is a qualified mountain guide, and can organize treks in

Jessie, a fifty-year-old woman with no skills, job opportunities were limited. She may have had a historic family background, but pedigree was of little use when it came to job skills. A few years later, Daisy ghost-wrote an article, “On the Fourteenth Floor,” a first-person account of a woman—a mother of two daughters—who has run out of money and moves to New York City in search of a job. Retail work is available, but she wisely decides that she would not be a good candidate to be a saleswoman. One day, she lunches with a friend at a large hotel in the city and notices that the hotel is bursting with business. Foot traffic in the lobby is thick and without letup. The woman realizes that this is a thriving operation and most likely has job positions available. On a whim, the woman applies for a job, not really knowing what position they would place her in. The manager says she can begin the next day as a chambermaid for thirty-six dollars a month, along with room and board. “On the Fourteenth Floor,” rich in detail as to the woman’s responsibilities and day-to-day activities, is sprinkled with descriptions of her interactions with the clientele. The author also writes of a friendly co-worker named Zayda with whom she becomes close friends. Daisy would give homage to Zayda later in her early career at Street & Smith. Forty years later, Esther would tell stories of the time when the three women lived at a hotel in Manhattan. They lived at the Hotel Astor, Esther said, and socialized with Arturo Toscanini’s wife Carla. Esther remembered Mrs. Toscanini cooking traditional Italian dinners for her and her sister in her suite, much to the consternation of the hotel management. Although there is no documentation proving this, and neither Jessie nor Daisy mention living at the Astor in their journals, Esther’s reminisces about socializing with the wife of the legendary conductor line up chronologically with the time that she lived at the hotel.

Ashley Hutchings has been beating the bounds of English traditional music ever since. When he first heard Shirley and Dolly Collins’s Anthems in Eden, just after quitting Fairport back in 1969, he broke down in body-shaking sobs; the suite finally unlocked and articulated all that he loved about English music. ‘It evokes the countryside and it evokes the healing … I imagine it defined the whole of the rest of my career.

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The link between ideas and action was a theme which featured large in the life of Mahatma Gandhi. It is not easy to decide to what extent, if at all, concepts of the West influenced him in his youth. He came from a traditional family in Gujarat, and had no contacts with westerners in his early years. However, the event which he regarded as a tragedy of his childhood, the secret eating of meat, was caused chiefly by his notion that it was meat-eating which had made the English powerful. Later, as a young man not quite twenty, he persuaded his reluctant and none-too-affluent family to send him to England to train as a barrister. Gandhi, who could be so frank about some matters, was reticent about the sentiments which had spurred him on to this venture. He simply wrote in his autobiography that he jumped at the chance to get away from the difficult studies at his college, when a family friend suggested that he should go to study in England. Reaching England, he became an ‘aspirant after being an English gentleman’ for about three months, then turned into a serious student and gradually pared his expenses down to the bare necessities. Gandhi had promised his mother that he would not touch meat in England, an undertaking which caused him some hardship until he discovered a vegetarian restaurant. At the same time he discovered books on vegetarianism. These made him a vegetarian by choice, when previously he had felt bound by his vow and had looked forward to becoming a meat eater ‘freely and openly some day’.37 It was an early personal experience of ideas as an aid to the better working of action. Gandhi was of a practical turn of mind that looked for ideas to suit the needs of situations. In spite of his deeply ingrained Hinduism, Gandhi’s intellectual flexibility made him accept those elements of western thought which fitted into the ethical and social scheme he considered desirable. Synthesis,

As Lucy Hughes-Hallett (1990: 253) puts it, her reputation for beauty, though unsupported by any historical evidence, was unassailable, but it was not consonant with the possibility of her being any other than a light-skinned European lady, for in fiction beauty (as distinct from sexual magnetism) has traditionally been the prerogative of social and ethnic élites … the vast majority of pre-nineteenth-century writers and artists simply circumvented [this problem] by abolishing Cleopatra's foreignness and changing her appearance to suit their own ideals.

Over the last generation, journalism has slowly been swallowed. The ascendant media companies of our era don’t think of themselves as heirs to a great ink-stained tradition. Some prefer to call themselves technology firms. This redefinition isn’t just a bit of fashionable branding. Silicon Valley has infiltrated the profession, from both within and without. Over the past decade, journalism has come to depend unhealthily on Facebook and Google. The big tech companies supply journalism with an enormous percentage of its audience—and therefore a big chunk of revenue. This gives Silicon Valley influence over the entire profession, and it has made the most of its power. Dependence generates desperation—a mad, shameless chase to gain clicks through Facebook, a relentless effort to game Google’s algorithms. It leads media to ink terrible deals, which look like self-preserving necessities, but really just allow Facebook and Google to hold them even tighter. Media will grant Facebook the right to sell advertising or give Google permission to publish articles directly on its fast-loading server. What makes these deals so terrible is the capriciousness of the tech companies. They like to shift quickly in a radically different direction, which is great for their bottom line, but terrible for all the media companies dependent on the platforms. Facebook will decide that its users prefer video to words, or that its users prefer ideologically pleasing propaganda to hard news. When Facebook shifts direction like this or when Google tweaks its algorithm, they instantly crash Web traffic flowing to media, with all the rippling revenue ramifications that follow. Media know they should flee the grasp of Facebook, but dependence also breeds cowardice. The prisoner lies on the cot dreaming of escape plans that will never hatch. Dependence on the big tech companies is increasingly the plight of the worker and the entrepreneur. Drivers maintain erratic patterns of sleep because of Uber’s shifting whims. Companies that manufacture tchotchkes sold on Amazon watch their businesses collapse when Amazon’s algorithms detect the profitability of their item, leading the giant to manufacture the goods itself at a lower price. The problem isn’t just financial vulnerability. It’s the way in which the tech companies dictate the patterns of work, the way in which their influence can shift the ethos of an entire profession to suit their needs—lowering standards of quality, eroding ethical protections. I saw this up close during my time at the New Republic. I watched how dependence on the tech companies undermined the very integrity of journalism. At the very beginning of that chapter in my career, I never imagined that we would go down that path.

Alessio tottered out of the suite, beaten down by the knowledge that he would be spending the day with the traditional enemies of his family while wearing a suit that might induce epilepsy in passersby.

The isolated village makes for a pretty postcard of rural England, filled with old houses, National Trust halls and heritage-status buildings. On the flipside it’s very heteronormative and traditional, which didn’t suit me one bit.

America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves. To quote the American humorist Kin Hubbard, “It ain’t no disgrace to be poor, but it might as well be.” It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: “If you’re so smart, why ain’t you rich?” There will also be an American flag no larger than a child’s hand—glued to a lollipop stick and flying from the cash register. • • • The author of the monograph, a native of Schenectady, New York, was said by some to have had the highest I.Q. of all the war criminals who were made to face a death by hanging. So it goes. Americans, like human beings everywhere, believe many things that are obviously untrue, the monograph went on. Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say, Napoleonic times. Many novelties have come from America. The most startling of these, a thing without precedent, is a mass of undignified poor. They do not love one another because they do not love themselves. Once this is understood, the disagreeable behavior of American enlisted men in German prisons ceases to be a mystery. • • • Howard W. Campbell, Jr., now discussed the uniform of the American enlisted in World War Two: Every other army in history, prosperous or not, has attempted to clothe even its lowliest soldiers so as to make them impressive to themselves and others as stylish experts in drinking and copulation and looting and sudden death. The American Army, however, sends its enlisted men out to fight and die in a modified business suit quite evidently made for another man, a sterilized but unpressed gift from a nose-holding charity which passes out clothing to drunks in the slums. When a dashingly-clad officer addresses such a frumpishly dressed bum, he scolds him, as an officer in any army must. But the officer’s contempt is not, as in other armies, avuncular theatricality. It is a genuine expression of hatred for the poor, who have no one to blame for their misery but themselves. A prison administrator dealing with captured American enlisted men for the first time should be warned: Expect no brotherly love, even

Allow me to illustrate the principle with another observation. The Christians who are most concerned with adjusting the “faith once delivered” to suit the sensitivities of unbelievers are the liberal Christians. And those who are the least concerned about it are the traditional dogmatic Christians. But as C.S. Lewis once pointed out, when atheists are converted it is almost never to the “broad-minded” forms of the faith. If they are going to be a Christian, they want to be an actual one. In the same way, an ardent feminist is unlikely to “convert” to the soft feminism of the evangelical edges.

Suits and boots are not sentience, Manners and etiquettes are not culture. Intellect and technology are not progress, Faith and tradition are not character.

It is not surprising that what we wear in the Presence of the Blessed Sacrament is different from what we wear in our own homes or swimming. This is simply having proper decorum; the Church does not call man to wear a suit and tie to bed or constantly in his own home. Nor would it be sensible for him to swim in such an outfit. Charity, decorum, and Christian decency demand that man appears well dressed for the occasion. The difference here is not simply “cultural” or “situational,” but a call to be charitable in our decorum, decency in our actions and dress, and humility as Catholics. Note how Police Officers are dressed while on duty, or Nuns in their habits and priests in their collar (and cassock, for Traditional priests).

Granted, employees are a very different type of customer, one that falls outside of the traditional definition. After all, instead of them paying you, you’re paying them. Yet regardless of the direction the money flows, one thing is clear: employees, just like other types of customers, want to derive value from their relationship with the organization. Not just monetary value, but experiential value, too: skill augmentation, career development, camaraderie, meaningful work, a sense of purpose, and so on. If a company or an individual leader fails to deliver the requisite value to an employee, then—just like a customer, they’ll defect. They’ll quit, driving up turnover, inflating recruiting/training expenses, undermining product/service quality, and creating a whole lot of unnecessary stress on the organization. So even though a company pays its employees, it should still provide them with a value-rich employment experience that cultivates loyalty. And that’s why it’s prudent to view both current and prospective employees as a type of customer. The argument goes beyond employee engagement, though. There’s a whole other reason why organizational leaders have a lot to gain by viewing their staff as a type of customer. That’s because, by doing so, they can personally model the customer-oriented behaviors that they seek to encourage among their workforce. How better to demonstrate what a great customer experience looks like than to deliver it to your own team? After all, how a leader serves their staff influences how the staff serves their customers. Want your team to be super-responsive to the people they serve? Show them what that looks like by being super-responsive to your team. Want them to communicate clearly with customers? Show them what that looks like by being crystal clear in your own written and verbal communications. There are innumerable ways for organizational leaders to model the customer experience behaviors they seek to promote among their staff. It has to start, however, by viewing those in your charge as a type of customer you’re trying to serve. Of course, viewing staff as customers doesn’t mean that leaders should cater to every employee whim or that they should consent to do whatever employees want. Leaders sometimes have to make tough decisions for the greater good. In those situations, effectively serving employees means showing respect for their concerns and interests, and thoughtfully explaining the rationale behind what might be an unpopular decision. The key point is simply this: with every interaction in the workplace, leaders have an opportunity to show their staff what a great customer experience looks like. Whether you’re a C-suite executive or a frontline supervisor, that opportunity must not be squandered.

Nowadays there are jeans in the most varied styles and cuts. What really matters is what kind of look you want and what will suit your frame best. The shape and cut of jeans is called a fit and there are many different fits. There are four main names to note and, luckily, the various fit names are pretty self-explanatory: A snug fit that's snug against the leg and tapers at the ankle. A little stretch is often added to jeans for comfort. Works best with a slim frame. Still tight but not too tight, this cut wraps around the thighs, knees and calves and is less constricting around the ankle. This is a tight cut that is great for a slender to normal figure. Sometimes referred to as Regular, this is a traditional style of denim that is cut straight from the waist to the hem. Some variations can be narrow at the ankle. Fits normal to athletic physique. Nothing better than good jeans for women, right? It is such a versatile fabric that it only improves with age and wear. We owe the French jeans. Denim is a strong and durable material for all women in their old age. Denim made from 100% cotton. Traditionally, so true denim fabrics have different colors on both sides (for true fabric fanatics, if your denim is the same color on both sides , it's actually denim, not denim! ) We recently started stocking denim, you can see our collection here and we stock a wide range of weights and colors. We also have stretch jeans, which are great for clothing brands. When I look at my jeans options in my closet, I see a lot of dark skinny jeans. While I still think this style of denim always has a place in my closet, I really enjoy seeing the more relaxed, lighter washes for spring. I found a great pair of Target straight leg jeans that I wore a few times. You get the right amount of stress without looking overly casual. I like to wear a chic top with pointy heels to balance the casual character with jeans. But they are also a great “weekend”, a pair of blankets that match a shirt and sneakers. Here are some of my favorite straight leg women's jeans, from chic dark ankle-length jeans to more casual washes in lighter colors with a worn look. Mouse over the image and click on the product to buy the items. I wore my jeans many times this spring. I love the wash and texture of the jeans, and they have good stretch too! Navy makes a really nice straight leg jeans and comes in a classic dark wash. The jeans I'm wearing in the photos above are Universal Thread High-Rise Distressed Straight Cropped Jeans. I would never have bought these based on the image on the internet, but personally they are a great cropped option. I have curves and am wearing a size 7. cut my leg in half. These were just the right length and the skyscraper is also a nice addition. They are comfortable and casual, but I would like them to be a little tighter as they are lighter.

He was the reincarnation of John Wayne, sitting tall in the saddle, a man who wasn’t afraid to resort to violence to bring order, who protected those deemed worthy of protection, who wouldn’t let political correctness get in the way of saying what had to be said or the norms of democratic society keep him from doing what needed to be done. Unencumbered by traditional Christian virtue, he was a warrior in the tradition (if not the actual physical form) of Mel Gibson’s William Wallace. He was a hero for God-and-country Christians in the line of Barry Goldwater, Ronald Reagan, and Oliver North, one suited for Duck Dynasty Americans and American Christians. He was the latest and greatest high priest of the evangelical cult of masculinity.

At the time, Paul was engaged to the actress Jane Asher. Not that he was in any way exclusive—certainly not when the Beatles were touring, and not even when he was in London, despite Jane’s having moved into his house in 1966. Jane’s acting career took her out of town frequently, and though that was a point of contention between them—Paul’s preference was that she give up her career and become a more traditionally domesticated wife and mother—her absences also suited Paul, a man in his twenties with a seemingly insatiable libido and a black book full of willing playmates.

Ooh! The firm, moist texture and flavor of the yuba... ... suits the gratin's white sauce made with lots of milk and butter!" "Yuba, a traditional Japanese food... ...perfectly matches the sauce in the gratin, which is a Western dish!" "I made the white sauce with flour, butter and milk... ... and added chopped onions, sliced mushrooms and yuba cut into bite-sized pieces. I brought the white sauce to a boil after seasoning it with salt and pepper. Then I placed that inside a gratin dish, covered it with grated cheese and baked it in the oven until it turned golden brown." "Wow. I don't believe it." "I never thought yuba and white sauce would taste good together. But come to think of it, yuba is basically soy protein." "It has a rich yet simple taste... ...so I guess it goes well with any kind of dish." "I know I'm contradicting myself... ...but this is light and heavy at the same time! Yuba is made from soy milk, and white sauce is made from regular milk. Both beverages are very good for the human body. So it's no surprise that they come together to make such a delicious flavor in yuba gratin.

Gregorian chant, the music “specially suited to the Roman rite,” which “should be given chief place [principem locum] in liturgical services,” as Vatican II stated, consistent with what all the preconciliar popes had encouraged.

Man has not the clearness of perception, the retentiveness of memory, or the power of presentation, to enable him (without supernatural aid) to give a trustworthy account of a discourse once heard, a few years or even months after its delivery. And that this should be done over and over from month to month for thousands of years, is an impossibility. If to this be added the difficulty in the way of this oral transmission, arising from the blindness of men to the things of the Spirit, which prevents their understanding what they hear, and from the disposition to pervert and misrepresent the truth to suit their own prejudices and purposes, it must be acknowledged that tradition cannot be a reliable source of knowledge of religious truth. This is universally acknowledged and acted upon, except by Romanists. No one pretends to determine what Luther and Calvin, Latimer and Cranmer, taught, except from contemporaneous written records. Much less will any sane man pretend to know what Moses and the prophets taught except from their own writings. Romanists admit the force of this objection. They admit that tradition would not be a trustworthy informant of what Christ and the Apostles taught, without the supernatural intervention of God. Tradition is to be trusted not because it comes down through the hands of fallible men, but because it comes through an infallibly guided Church. This, however, is giving up the question. It is merging the authority of tradition into the authority of the Church. There is no need of the former, if the latter be admitted.

The passion of these newly rich Americans for industrial merger yielded to an even more insistent passion for a merger of their newly acquired domains with more ancient ones; they wanted to veneer their arrivisme with the traditional. It would be gratifying to feel, as you drove up to your porte-cochère in Pittsburgh, that you were one with the jaded Renaissance Venetian who had just returned from a sitting for Titian; to feel, as you walked by the ranks of gleaming and authentic suits of armour in your mansion on Long Island – and passed the time of day with your private armourer – that it was only an accident of chronology that had put you in a counting house when you might have been jousting with other kings in the Tournament of Love; to push aside the heavy damask tablecloth on a magnificent Louis XIV dining-room table, making room for a green-shaded office lamp, beneath which you scanned the report of last month’s profit from the Saginaw branch, and then, looking up, catch a glimpse of Mrs Richard Brinsley Sheridan and flick the fantasy that presently you would be ordering your sedan chair, because the loveliest girl in London was expecting

The arrival of the Mongols ended the illusion of the political unity of the Kyivan realm and put an end to the very real ecclesiastical unity of the Rus’ lands. The Mongols recognized two main centers of princely rule in Rus’: the principalities of Vladimir-Suzdal in today’s Russia and Galicia-Volhynia in central and western Ukraine. Constantinople followed suit, dividing the Rus’ metropolitanate into two parts. The political and ecclesiastical unity of the Kyiv-centered Rus’ Land had disintegrated. The Galician and Vladimirian princes were now busy building Rus’ lands of their own in their home territories. Although they claimed the same name, “Rus’,” the two principalities followed very different geopolitical trajectories. Both had inherited their dynasties from Kyiv, which was also their source of Rus’ law, literary language, and religious and cultural traditions. Both found themselves under alien Mongol rule. But

Par suite, on peut dire que le sang est en rapport direct avec le côté inférieur de l’état subtil ; et de là vient l’interdiction du sang comme nourriture, son absorption entraînant celle de ce qu’il y a de plus grossier dans la vitalité animale, et qui, s’assimilant et se mêlant intimement aux éléments psychiques de l’homme, peut effectivement amener de fort graves conséquences. De là aussi l’emploi fréquent du sang dans les pratiques de magie, voire de sorcellerie (comme attirant les entités « infernales » par conformité de nature) ; mais, d’autre part, ceci est aussi susceptible, dans certaines conditions, d’une transposition dans un ordre supérieur, d’où les rites, soit religieux, soit même initiatiques (comme le « taurobole » mithriaque), impliquant des sacrifices d’animaux ; comme il a été fait allusion, à cet égard, au sacrifice d’Abel opposé à celui, non sanglant, de Caïn, nous reviendrons peut-être sur ce dernier point en une prochaine occasion.

the vast majority of unsuccessful ecosystem builds can trace their failure back to a flawed approach to governance. This is understandable because organizational structures designed for businesses in traditional sectors are ill-suited for ecosystem businesses that cut across sectors.

In traditional performance management models, working teams present to leadership in performative, high-stakes monthly or quarterly reviews. By keeping these reviews on such an infrequent cadence, both sides can lose sight of what the real purpose of the review is: to support and sustain the work, and to ensure that everyone is moving together toward the desired results. Such an approach is ill-suited to the ecosystem economy. When you have agile tribes, chapters, and squads working on dynamic, cross-sectoral value propositions, you need to push your performance management process toward a much more frequent operating cadence.

The mission of the New Yorkers was to build a national organization, aspiring to institutional permanence, based on Sicilian traditions. To suit the geography of the United States, it was decided that rather than have one national head like in Sicily, a boss of bosses, this syndicate should have a ruling family in each major American city with the exception of New York, which would have five families. All in all, it was a democratic approach to American criminality. To coordinate and settle interfamily disputes, there would be a commission of nine members. Behavior would be highly codified, with entry limited to members whose parents were both of Italian origin. The killing of any member needed to be sanctioned by the head of the family. The killing of any family head needed to be sanctioned by the other family heads, the commission. With this plan, Charles “Lucky” Luciano established the blueprint for the American mafia, La Cosa Nostra. It seemed that even in the criminal markets, rational actors tended to collude, form cartels, and create local monopolies, rather than ruthlessly compete for every last dollar to everyone’s detriment.

As I have said before, the bishops talked about sharing with the poor, but they fail to set an example by their own actions. They meet in the best hotels in Washington and enjoy the best meals. They even hold one of their meetings in Chicago's luxurious Palmer House. How can they justify that? Why don't they meet at a seminary and dine on a seminary menu? Why don't' they give up the luxury of private baths, king-sized beds, expensive liquor, and suites with the best air conditioning? Their actions are so inconsistent with their words that they have lost a tremendous amount of prestige.

...it is a matter of grave importance that Fairy tales should be respected.... a nation without fancy, without some romance, never did, never can, never will hold, a great place under the sun.... To preserve them in their usefulness, they must be as much preserved in their simplicity, and purity, and innocent extravagance, as if they were actual fact. Whosoever alters them to suit his own opinions, whatever they are, is guilty, to our thinking, of an act of presumption, and appropriates to himself what does not belong to him. ("Frauds on the Fairies" from Household Words, October 1, 1853)

Citizenry is the problem, Citizenry is the answer. When citizenry decides on peace, Albeit reluctant, world leaders wither. I know no constitution but conscience, I know no tradition but compassion. Belonging is my Bible, kindness is my Quran - The living need no handbook to right and wrong. Recognition or no recognition, Human never forgets to be human. The entire Abhijit Naskar legacy was created without any recognition. Then why did I continue you ask, Because I never wrote for admiration. I write to provide shelter to all, And electrify their veins into action. Whining might suit the spineless, Bravehearts are ever vigilant in duty. Once you make people your life's cause, Nothing can diminish your tenacity.

tradition is not well suited for globalization.