Validate Large Quotes

One of the biggest problems with the world today is that we have large groups of people who will accept whatever they hear on the grapevine, just because it suits their worldview—not because it is actually true or because they have evidence to support it. The really striking thing is that it would not take much effort to establish validity in most of these cases… but people prefer reassurance to research.

Now all my tales are based on the fundemental premise that common human laws and interests and emotions have no validity or significance in the vast cosmos-at-large.... To achieve the essence of real externality, whether of time or space or dimension, one must forget that such things as organic life, good and evil, love and hate, and all such local attributes of a negligible and temporary race called mankind, have any existence at all.

Every sign, linguistic or nonlinguistic, spoken or written (in the usual sense of this opposition), as a small or large unity, can be cited, put between quotation marks; thereby it can break with every given context, and engender infinitely new contexts in an absolutely nonsaturable fashion. This does not suppose that the mark is valid outside its context, but on the contrary that there are only contexts without any center of absolute anchoring. This citationality, duplication, or duplicity, this iterability of the mark is not an accident or anomaly, but is that (normal/abnormal) without which a mark could no longer even have a so-called “normal” functioning. What would a mark be that one could not cite? And whose origin could not be lost on the way?

Finally, the illusions of validity and skill are supported by a powerful professional culture. We know that people can maintain an unshakable faith in any proposition, however absurd, when they are sustained by a community of like-minded believers. Given the professional culture of the financial community, it is not surprising that large numbers of individuals in that world believe themselves to be among the chosen few who can do what they believe others cannot.

too much love like too much rain begets large and bloody pools of discontent. I see my winter marked in your eyes. Whoever told you I was perfection?'-exerpt from Valide

Fourteen percent of Americans are illiterate – which accounts for a large proportion of the third of Americans who assert that the Bible is the literal word of a god.

Though they are now largely silent, the voices from the seventeenth century still speak to us from the innumerable texts and images we are fortunate to possess. They offer a warning of the dangers of entrusting power to those who feel summoned by God to war, or feel that their sense of justice and order is the only one valid.

Much of the speech we do is largely meaningless and is just meant to communicate and validate small emotional contracts.

To understand our civilisation, one must appreciate that the extended order resulted not from human design or intention but spontaneously: it arose from unintentionally conforming to certain traditional and largely moral practices, many of which men tend to dislike, whose significance they usually fail to understand, whose validity they cannot prove, and which have nonetheless fairly rapidly spread by means of an evolutionary selection – the comparative increase of population and wealth – of those groups that happened to follow them.

All roses are flowers. Some flowers fade quickly. Therefore some roses fade quickly. A large majority of college students endorse this syllogism as valid. In fact the argument is flawed, because it is possible that there are no roses among the flowers that fade quickly.

There is no valid reason for the perennial Christian preference of biography, history, and the newspaper to fiction and poetry. The former tell us what happened, while literature tells us what happens. The example of the Bible, which is central to any attempt to formulate a Christian approach to literature, sanctions the imagination as a valid form of truth. The Bible is in large part a work of imagination. Its most customary way of expressing truth is not the sermon or the theological outline, but the story, the poem, and the vision--all of them literary forms and products of the imagination (though not necessarily the fictional imagination). Literary conventions are present in the Bible from start to finish, even in the most historically factual parts.

...for example, if Freud is wrong, as i and many others believe, where does that leave any number of novels and virtually the entire corpus of surrealism, Dada, and certain major forms of expressionism and abstraction, not to mention Richard Strauss' 'Freudian' operas such as Salome and Elektra, and the iconic novels of numerous writers such as D.H. Lawrence, Franz Kafka, Thomas Mann and Virginia Woolf? It doesn't render these works less beautiful or pleasurable, necessarily, but it surely dilutes their meaning. They don't owe their entire existence to psychoanalysis. But if they are robbed of a large part of their meaning, can they retain their intellectual importance and validity? Or do they become period pieces? I stress the point because the novels, paintings and operas referred to above have helped to popularise and legitimise a certain view of human nature, one that is, all evidence to the contrary lacking, wrong.

DSM largely lacks what in the world of science is known as “reliability”—the ability to produce consistent, replicable results. In other words, it lacks scientific validity.

Since the values of the market were the highest criteria, persons also became valued as commodities which could be bought and sold. A person's worth is then his salable market value, whether it is skill or 'personality' that is up for sale. [...] The market value, then, becomes the individual's valuation of himself, so that self-confidence and 'self-feeling' (ones experience of identity with one's self) are largely reflections of what others think of one, in this case the 'others' being those who represent the market. Thus contemporary economic processes have contributed not only to an alienation of man from man, but likewise to 'self-alienation' - an alienation of the individual from himself. As Fromm very well summarizes the point: Since modern man experiences himself both as the seller and as the commodity to be sold on the market, his self-esteem depends on conditions beyond his control. If he is 'successful,' he is valuable; if he is not, he is worthless. The degree of insecurity which results from this orientation can hardly be overestimated. If one feels that one's own value is not constituted primarily by the human qualities one possesses, but by one's succes on a competitive market with ever-changing conditions, one's self-esteem is bound to be shaky and in constant need of confirmation by others. [Erich Fromm, Man for himself] In such a situation one is driven to strive relentlessly for 'succes'; this is the chief way to validate ones self and to allay anxiety. And any failure in the competitive struggle is a threat to the quasi-esteem for one's self - which, quasi though it be, is all one has in such a situation. This obviously leads to powerful feelings of helplessness and inferiority. [p.169f]

The extreme rarity of transitional forms in the fossil record persists as the trade secret of paleontology. The evolutionary trees that adorn our text- books have data only at the tips and nodes of their branches; the rest is inference, however reasonable, not the evidence of fossils. Yet Darwin was so wedded to gradualism that he wagered his entire theory on a denial of this literal record: "The geological record is extremely imperfect and this fact will to a large extent explain why we do not find interminable varieties, connecting together all the extinct and existing forms of life by the finest graduated steps, He who rejects these views on the nature of the geological record, will rightly reject my whole theory." Darwin's argument still persists as the favored escape of most paleontologists from the embarrassment of a record that seems to show so little of evolution. In exposing its cultural and methodological roots, I wish in no way to impugn the potential validity of gradualism (for all general views have similar roots). I wish only to point out that it was never -seen- in the rocks. Paleontologists have paid an exorbitant price for Darwin's argument. We fancy ourselves as the only true students of life's history, yet to preserve our favored account of evolution by natural selection we view our data as so bad that we never see the very process we profess to study. [Evolution’s Erratic Pace - "Natural History," May, 1977]

With the very decision to put his own way above all other ways he has already in large part fulfilled his liberating vocation. He has cancelled the validity of all other ways for himself. He has placed his law above all conventions.

Leaving controversial issues aside, the first and main purpose of this book may be summed up by a phrase of Laplace: “If we were able to make an exact catalogue of all particles and forces which are active in a speck of dust, the laws of the universe at large would hold no more mysteries for us”. On a medium-sized school globe the State of Israel occupies not much more space than a speck of dust; and yet there is hardly a political, social or cultural problem whose prototype cannot be found in it, and found in a rare concentration and intensity. The very smallness of this country of about three-quarters of a million souls makes it easy to survey trends which in other nations appear confused and diluted by size. The fact that it so often was in the past, and is again in the present, in the focus of global conflicts and passions, makes the speck of dust glow in a phosphorescent light. The fact that it is a State of Jews, and of Jews of the most conscious and intense type, makes the microscopic processes in this microscopic country reflect laws of universal validity: for Jewry is not a question of race—“it is the human condition carried to its extreme”.

Recent fads in history and biography have increasingly exalted the aridity of chronology and fact, and have, with some valid reason, rejected romanticizing and the presumption of guessing at the inner thoughts of historical figures. Unfortunately, the result has largely been not to demythologize the past, but merely to dehumanize and depersonalize it. As Roger Mudd has pointed out, 'Too many of today's historians [and biographers] ... seem to have forgotten that the writing of history is a literary art.

When our true selves are rejected, betrayed, or abused by a trusted loved one (usually parent or partner) and we don’t yet have the emotional tools to heal, it’s common for a protective self to form. The protective self sees itself as separate from others. It becomes more of an observer of the world, rather than an authentic participant. The protective self is usually seeking external validation for proof of its worthiness. To save or be saved. To fill a void it cannot express, to meet an old unmet need. It is largely based around control.

Entrepreneurs are everywhere. You don’t have to work in a garage to be in a startup. The concept of entrepreneurship includes anyone who works within my definition of a startup: a human institution designed to create new products and services under conditions of extreme uncertainty. That means entrepreneurs are everywhere and the Lean Startup approach can work in any size company, even a very large enterprise, in any sector or industry. 2. Entrepreneurship is management. A startup is an institution, not just a product, and so it requires a new kind of management specifically geared to its context of extreme uncertainty. In fact, as I will argue later, I believe “entrepreneur” should be considered a job title in all modern companies that depend on innovation for their future growth. 3. Validated learning. Startups exist not just to make stuff, make money, or even serve customers. They exist to learn how to build a sustainable business. This learning can be validated scientifically by running frequent experiments that allow entrepreneurs to test each element of their vision. 4. Build-Measure-Learn. The fundamental activity of a startup is to turn ideas into products, measure how customers respond, and then learn whether to pivot or persevere. All successful startup processes should be geared to accelerate that feedback loop. 5. Innovation accounting. To improve entrepreneurial outcomes and hold innovators accountable, we need to focus on the boring stuff: how to measure progress, how to set up milestones, and how to prioritize work. This requires a new kind of accounting designed for startups—and the people who hold them accountable.

The city in which the shaping by his hand is most evident is New York, Titan of cities, collosal synthesis of urban hope and urban despair. It has become a cliché by the mid-twentieth century to say that New York was "ungovernable," and this meant, since the powers of government in the city had largely devolved on its mayor, that no mayor could govern it, could hope to do more than merely stay afloat in the maelstrom that had engulfed the vast metropolis. In such a context, the cliché was valid. No mayor shaped New York; no mayor—not even La Guardia—left upon its roiling surface more than the faintest of lasting imprints. But Robert Moses shaped New York.

It's weird not being in our subculture of two any more. There was Jen's culture, her little habits and ways of doing things; the collection of stuff she'd already learnt she loved before we met me. Chorizo and Jonathan Franken and long walks and the Eagles (her dad). Seeing the Christmas lights. Taylor Swift, frying pans in the dishwasher, the works absolutely, arsewipe, heaven. Tracy Chapman and prawn jalfrezi and Muriel Spark and HP sauce in bacon sandwiches. And then there was my culture. Steve Martin and Aston Villa and New York and E.T. Chicken bhuna, strange-looking cats and always having squash or cans of soft drinks in the house. The Cure. Pink Floyd. Kanye West, friend eggs, ten hours' sleep, ketchup in bacon sandwiches. Never missing dental check-ups. Sister Sledge (my mum). Watching TV even if the weather is nice. Cadbury's Caramel. John and Paul and George and Ringo. And then we met and fell in love and we introduced each other to all of it, like children showing each other their favourite toys. The instinct never goes - look at my fire engine, look at my vinyl collection. Look at all these things I've chosen to represent who I am. It was fun to find out about each other's self-made cultures and make our own hybrid in the years of eating, watching, reading, listening, sleeping and living together. Our culture was tea drink from very large mugs. And looking forward to the Glastonbury ticket day and the new season of Game of Thrones and taking the piss out of ourselves for being just like everyone else. Our culture was over-tipping in restaurants because we both used to work in the service industry, salty popcorn at the cinema and afternoon naps. Side-by-side morning sex. Home-made Manhattans. Barmade Manhattans (much better). Otis Redding's "Cigarettes and Coffee" (our song). Discovering a new song we both loved and listening to it over and over again until we couldn't listen to it any more. Period dramas on a Sunday night. That one perfect vibrator that finished her off in seconds when we were in a rush. Gravy. David Hockney. Truffle crisps. Can you believe it? I still can't believe it. A smell indisputably reminiscent of bums. On a crisp. And yet we couldn't get enough of them together - stuffing them in our gobs, her hand on my chest, me trying not to get crumbs in her hair as we watched Sense and Sensibility (1995). But I'm not a member of that club anymore. No one is. It's been disbanded, dissolved, the domain is no longer valid. So what do I do with all its stuff? Where so I put it all? Where do I take all my new discoveries now I'm no longer a tribe of two? And if I start a new sub-genre of love with someone else, am I allowed to bring in all the things I loved from the last one? Or would that be weird? Why do I find this so hard?

Major scientific insights are characteristically intuitive, and equally characteristically described in scientific papers by linear analytical arguments. There is no anomaly in this: it is, rather, just as it should be. The creative act has major right-hemisphere components. But arguments on the validity of the result are largely left-hemisphere functions.

These days, superhero comics think the audience is certainly not nine to 13, it’s nothing to do with them. It’s an audience largely of 30-, 40-, 50-, 60-year old men, usually men. Someone came up with the term graphic novel. These readers latched on to it; they were simply interested in a way that could validate their continued love of Green Lantern or Spider-Man without appearing in some way emotionally subnormal.

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The prevailing vision of history, as an egalitarian pageant of equally valid, self-authenticating "perspectives" on the past representing the "voices" of particular groups, is dangerous to society at large. It reserves a special place for everyone, which is exciting news for political extremists, con-artists, and megalomaniacs eager to register their self-interested propaganda as legitimate contributions to a "broader perspective" of history.

You don’t get to decide the truth. Other people have their own experiences, just as valid. This is easy to forget. Your slice of life seems so large and unmistakeable, like a mirage of wholeness from where you stand. But it is your job to know better and not confuse your small piece for the whole, even if you sometimes forget. Life is big—much bigger than just yours. This is the only note to self: other people are real. That’s all there is to learn.

the extended order resulted not from human design or intention but spontaneously: it arose from unintentionally conforming to certain traditional and largely moral practices, many of which men tend to dislike, whose significance they usually fail to understand, whose validity they cannot prove, and which have nonetheless fairly rapidly spread by means of an evolutionary selection – the comparative increase of population and wealth – of those groups that happened to follow them.

In 2017, I was invited to lead a mindfulness workshop and guide a live meditation on Mingus Mountain, Arizona, to over 100 men and women at a recovery retreat. On the eve of my workshop, I had the opportunity to join in a men's twelve-step meeting, which took place by the campfire in Prescott National Park Forest, with at least 40 men recovering from childhood grief and trauma. The meeting grounded us in what was a large retreat with many unfamiliar faces. I was the only mixed-race Brit, surrounded by mostly white middle-class American men (baby boomers and Generation X), yet our common bond of validating each other's wounds in recovery utterly transcended any differences of nationality, race and heritage. We shared our pain and hope in a non-shaming environment, listening and allowing every man to have his say without interruption. At the end of the meeting we stood up in a large circle and recited the serenity prayer: "God grant me the serenity to accept the people I cannot change, the courage to change the one I can, and the wisdom to know that one is me". After the meeting closed, I felt that I belonged and I was enthusiastic about the retreat, even though I was thousands of miles away from England.

While on the staff of a large magazine a few years ago, I wanted to print the fact that four grams of niacinamide (Vitamin B-3) will abort most bad LSD trips. The editors rejected this because “it might encourage kids to think they can take acid without risks.” Now, that argument may be valid, but it reminds me of the old assertion that automobiles should not have safety belts because such protection would just encourage drivers to be more careless. People who are going to be damn fools probably can’t be stopped no matter what restrictions are placed on them, but those who want to minimize risks should have safety information available to them.

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A large literature going back several decades has documented noise in professional judgment. Because we were aware of this literature, the results of the insurance company’s noise audit did not surprise us. What did surprise us, however, was the reaction of the executives to whom we reported our findings: no one at the company had expected anything like the amount of noise we had observed. No one questioned the validity of the audit, and no one claimed that the observed amount of noise was acceptable. Yet the problem of noise—and its large cost—seemed like a new one for the organization. Noise was like a leak in the basement. It was tolerated not because it was thought acceptable but because it had remained unnoticed.

the encounter from a holdup to one that involved, at least to some degree, a rational democratic decision. In this case his success was largely dependent on luck: the robbers could have been drunk, or alienated beyond the reach of reason, and then he might have been seriously hurt. But the point is still valid: human relations are malleable, and if a person has the appropriate skills their rules can be transformed. But before considering in more depth how relationships can be reshaped to provide optimal experiences, it is necessary to take a detour through the realms of solitude. Only after understanding a bit better how being alone affects the mind can we see more clearly why companionship is so indispensable to well-being.

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That scientific inference requires, for its validity, principles which experience cannot render even probable is, I believe, an inescapable conclusion from the logic of probability....'Knowledge,' in my opinion, is a much less precise concept than is generally thought, and has its roots more deeply embedded in unverbalized animal behavior than most philosophers have been willing to admit....To ask, therefore, whether we 'know' the postulates of scientific inference is not so definite a question as it seems....In the sense in which 'no' is the right answer we know nothing whatever, and 'knowledge' in this sense is a delusive vision. The perplexities of philosophers are due, in large measure, to their unwillingness to awaken from their blissful dream.

Today’s neuroscience is full of subjective explanations that often rephrase but do not really expound the roots of a problem. As I tried to uncover the origins of widely used neuroscience terms, I traveled deeper and deeper into the history of thinking about the mind and the brain. Most of the terms that form the basis of today’s cognitive neuroscience were constructed long before we knew anything about the brain, yet we somehow have never questioned their validity. As a result, human-concocted terms continue to influence modern research on brain mechanisms. I have not sought disagreement for its own sake; instead, I came slowly and reluctantly to the realization that the general practice in large areas of neuroscience follows a misguided philosophy.

However, the many-instants interpretation puts an intriguingly different slant on causality, suggesting that it operates in nothing like the way we normally believe it to. In both classical physics and Everett's original scheme, what happens now is the consequence of the past. But with many instants, each Now 'competes' with all other Nows in a timeless beauty contest to win the highest probability. The ability of each Now to 'resonate' with the other Nows is what counts. Its chance to exist is determined by what it is in itself. The structure of things is the determining power in a timeless world. The same applies to us, for our conscious instants are embedded in the Nows. The probability of us experiencing ourselves doing something is just the sum of the probabilities for all the different Nows in which that experience is embedded. Everything we experience is brought into existence by being what it is. Our very nature determines whether we shall or shall not be. I find that consoling. We are because of what we are. our existence is determined by the way we relate to (or resonate with) everything else that can be. Although Darwinism is a marvellous theory, and I greatly admire and respect Richard Dawkins's writings, one day the theory of evolution will be subsumed in a greater scheme, just as Newtonian mechanics was subsumed in relativity without in any way ceasing to be great and valid science. For this reason, and for the remarks just made, I do not think that we are robots or that anything happens by chance. That view arises because we do not have a large enough perspective on things. We are the answers to the question of what can be maximally sensitive to the totality of what is possible. That is quite Darwinian. Species, ultimately genes, exist only if they fit in an environment. Platonia is the ultimate environment.

The essence of this argument is: When you think, you think of something; when you use a name, it must be the name of something. Therefore both thought and language require objects outside themselves. And since you can think of a thing or speak of it at one time as well as at another, whatever can be thought of or spoken of must exist at all times. Consequently there can be no change, since change consists in things coming into being or ceasing to be. This is the first example in philosophy of an argument from thought and language to the world at large. It cannot of course be accepted as valid, but it is worth while to see what element of truth it contains. We can put the argument in this way: if language is not just nonsense, words must mean something, and in general they must not mean just other words, but something that is there whether we talk of it or not. Suppose, for example, that you talk of George Washington. Unless

The percentage of people reporting contact with the dead in surveys ranges anywhere from 42 to 72 percent. Widows having contact with their deceased husbands can go as high as 92 percent.1 If the surveys had included children and deathbed encounters, which are extremely common, the percentages would have been even heftier. A whopping 75 percent of parents who lost a child had an encounter within a year of the child’s death.2 But a sad 75 percent of all those who had encounters reported not mentioning them to anyone for fear of ridicule.3 It’s hard to believe that a society can deny the validity of an experience shared by so large a proportion of its population. But we do. Many organized and not-so-organized religions go so far as to condemn communication with the dead, a position that at least admits contact is possible. Until recently, near-death experiencers have suffered great distress from disbelief and derision, silenced by those

turned out that 1–4 per cent of the unique human DNA of modern populations in the Middle East and Europe is Neanderthal DNA. That’s not a huge amount, but it’s significant. A second shock came several months later, when DNA extracted from the fossilised finger from Denisova was mapped. The results proved that up to 6 per cent of the unique human DNA of modern Melanesians and Aboriginal Australians is Denisovan DNA. If these results are valid – and it’s important to keep in mind that further research is under way and may either reinforce or modify these conclusions – the Interbreeders got at least some things right. But that doesn’t mean that the Replacement Theory is completely wrong. Since Neanderthals and Denisovans contributed only a small amount of DNA to our present-day genome, it is impossible to speak of a ‘merger’ between Sapiens and other human species. Although differences between them were not large enough to completely prevent fertile intercourse, they were sufficient to make such contacts very rare.

Now I will show you a logical argument—two premises and a conclusion. Try to determine, as quickly as you can, if the argument is logically valid. Does the conclusion follow from the premises? All roses are flowers. Some flowers fade quickly. Therefore some roses fade quickly. A large majority of college students endorse this syllogism as valid. In fact the argument is flawed, because it is possible that there are no roses among the flowers that fade quickly. Just as in the bat-and-ball problem, a plausible answer comes to mind immediately. Overriding it requires hard work—the insistent idea that “it’s true, it’s true!” makes it difficult to check the logic, and most people do not take the trouble to think through the problem. This experiment has discouraging implications for reasoning in everyday life. It suggests that when people believe a conclusion is true, they are also very likely to believe arguments that appear to support it, even when these arguments are unsound. If System 1 is involved, the conclusion comes first and the arguments follow. Next, consider the following question and answer it

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The percentage of people reporting contact with the dead in surveys ranges anywhere from 42 to 72 percent. Widows having contact with their deceased husbands can go as high as 92 percent.1 If the surveys had included children and deathbed encounters, which are extremely common, the percentages would have been even heftier. A whopping 75 percent of parents who lost a child had an encounter within a year of the child’s death.2 But a sad 75 percent of all those who had encounters reported not mentioning them to anyone for fear of ridicule.3 It’s hard to believe that a society can deny the validity of an experience shared by so large a proportion of its population. But we do. Many organized and not-so-organized religions go so far as to condemn communication with the dead, a position that at least admits contact is possible. Until recently, near-death experiencers have suffered great distress from disbelief and derision, silenced by those they were expected to trust most, their families and physicians. The same holds for people on the verge of death, since the phenomena they typically experience, such as visits from the dead and visions of the other side, are treated as symptoms of dementia. All these people are between a rock and a hard place.

Yet the deepest and most enduring forms of cultural change nearly always occurs from the “top down.” In other words, the work of world-making and world-changing are, by and large, the work of elites: gatekeepers who provide creative direction and management within spheres of social life. Even where the impetus for change draws from popular agitation, it does not gain traction until it is embraced and propagated by elites. The reason for this, as I have said, is that culture is about how societies define reality—what is good, bad, right, wrong, real, unreal, important, unimportant, and so on. This capacity is not evenly distributed in a society, but is concentrated in certain institutions and among certain leadership groups who have a lopsided access to the means of cultural production. These elites operate in well-developed networks and powerful institutions. Over time, cultural innovation is translated and diffused. Deep-rooted cultural change tends to begin with those whose work is most conceptual and invisible and it moves through to those whose work is most concrete and visible. In a very crude formulation, the process begins with theorists who generate ideas and knowledge; moves to researchers who explore, revise, expand, and validate ideas; moves on to teachers and educators who pass those ideas on to others, then passes on to popularizers who simplify ideas and practitioners who apply those ideas. All of this, of course, transpires through networks and structures of cultural production. Cultural change is most enduring when it penetrates the structure of our imagination, frameworks of knowledge and discussion, the perception of everyday reality. This rarely if ever happens through grassroots political mobilization though grassroots mobilization can be a manifestation of deeper cultural transformation.

Endorsement of the ordination of women is not the final step in the process, however. If we look at the denominations that approved women’s ordination from 1956–1976, we find that several of them, such as the United Methodist Church and the United Presbyterian Church (now called the Presbyterian Church–USA), have large contingents pressing for (a) the endorsement of homosexual conduct as morally valid and (b) the approval of homosexual ordination. In fact, the Episcopal Church on August 5, 2003, approved the appointment of an openly homosexual bishop.16 In more liberal denominations such as these, a predictable sequence has been seen (though so far only the Episcopal Church has followed the sequence to point 7): 1. abandoning biblical inerrancy 2. endorsing the ordination of women 3. abandoning the Bible’s teaching on male headship in marriage 4. excluding clergy who are opposed to women’s ordination 5. approving homosexual conduct as morally valid in some cases 6. approving homosexual ordination 7. ordaining homosexuals to high leadership positions in the denomination17 I am not arguing that all egalitarians are liberals. Some denominations have approved women’s ordination for other reasons, such as a long historical tradition and a strong emphasis on gifting by the Holy Spirit as the primary requirement for ministry (as in the Assemblies of God), or because of the dominant influence of an egalitarian leader and a high priority on relating effectively to the culture (as in the Willow Creek Association). But it is unquestionable that theological liberalism leads to the endorsement of women’s ordination. While not all egalitarians are liberals, all liberals are egalitarians. There is no theologically liberal denomination or seminary in the United States today that opposes women’s ordination. Liberalism and the approval of women’s ordination go hand in hand.

Many of those who have experienced trauma in early childhood grow up to become adults with dysfunctional lives and dysfunctional relationships, never being able to solve such issues within themselves, not even with the help of the best therapists in the world, because the root cause of it has been removed by the institutions in control of mental health training programs, mainstream media and public opinion. And the root cause of all evil, including self-inflicted evil, lays on the capacity to differentiate good from evil, which has helped us survive as a society and as individuals throughout the entirety of human history and up to this day. Once you remove this natural ability from anyone's awareness, no theory, despite the amount of logic and common sense in it, will ever work. As a matter of fact, not many people know what serves their best interest, because they don't even know what is good or evil. They relativize their ignorance to justify their stupidity. And this constitutes a thicker layer on top of their innate capacity to perceive reality. Many problems, including those related to self-esteem, could easily be solved, if one was able of properly differentiating what promotes survival from what leads to death. Whenever a large group of people lacks such capacity, they are promoting a dysfunctional society by default, and in doing so, replicating the same traumas that made them themselves dysfunctional as humans. And that’s how an overall mindset rooted on victimization and justification promotes the power of those in control. One cannot ever be free unless he rebels against his own status quo and towards a higher level of individualization, risking that which he depends the most upon — the respect and acceptance of friends and family. The battle of ego and social validation against ethics, has made many souls captive to a world created to weaken them and blind them. Indeed, it is interesting to see how humanity replicates the tortures of medieval times with more sophisticated weapons, and how wars developed towards a higher degree of abstraction, in order to nullify any resistance, or the mere level of awareness justifying it.

To be free requires that we are not marionettes whose strings are pulled by physical law. Whether the laws are deterministic (as in classical physics) or probabilistic (as in quantum physics) is of deep significance to how reality evolves and to the kinds of predictions science can make. But for assessing free will, the distinction is irrelevant. If the fundamental laws can continually churn, never grinding to a halt for lack of human input and applying all the same even if particles happen to inhabit bodies and brains, then there is no place for free will. Indeed, as is affirmed by every scientific experiment and observation ever conducted, long before we humans came on the scene the laws ruled without interruption; after we arrived, they continued to rule without interruption. To sum up: We are physical beings made of large collections of particles governed by nature’s laws. Everything we do and everything we think amounts to motions of those particles. Shake my hand and particles constituting your hand push up and down against those constituting mine. Say hello, and particles constituting your vocal cords jostle particles of air in your throat, setting off a chain reaction of colliding particles that ripples through the air, knocking into the particles constituting my eardrums, setting off a surge of yet other particles in my head, which is how I manage to hear what you’re saying. Particles in my brain respond to the stimuli, yielding the thought that’s a strong grip, and sending signals carried by other particles to those in my arm, which drive my hand to move in tandem with yours. And since all observations, experiments, and valid theories confirm that particle motion is fully controlled by mathematical rules, we can no more intercede in this lawful progression of particles than we can change the value of pi. Our choices seem free because we do not witness nature’s laws acting in their most fundamental guise; our senses do not reveal the operation of nature’s laws in the world of particles. Our senses and our reasoning focus on everyday human scales and actions: we think about the future, compare courses of action, and weigh possibilities. As a result, when our particles do act, it seems to us that their collective behaviors emerge from our autonomous choices. However, if we had the superhuman vision invoked earlier and were able to analyze everyday reality at the level of its fundamental constituents, we would recognize that our thoughts and behaviors amount to complex processes of shifting particles that yield a powerful sense of free will but are fully governed by physical law.

Daoist Ordination – Receiving a valid “Lu” 收录 Register Since returning to the US, and living in Los Angeles, many (ie, truly many) people have come to visit my office and library, asking about Daoist "Lu" 录registers, and whether or not they can be purchased from self declared “Daoist Masters” in the United States. The Daoist Lu register and ordination ritual can only be transmitted in Chinese, after 10+ years of study with a master, learning how to chant Zhengyi or Quanzhen music and liturgy, including the Daoist drum, flute, stringed instruments, and mudra, mantra, and visualization of spirits, where they are stored in the body, how they are summoned forth, for which one must be able to use Tang dynasty pronunciation of classical Chinese texts, ie “Tang wen” 唐文, to be effective and truly transmitted. Daoist meditation and ritual 金录醮，黄录斋 must all be a part of one's daily practice before going to Mt Longhu Shan and passing the test, which qualifies a person for one of the 9 grades of ordination (九品) the lowest of which is 9, highest is 1; grades 6 and above are never taught at Longhu Shan, only recognized in a "test", and awarded an appropriate grade ie rank, or title. Orthodox Longhu Shan Daoists may only pass on this knowledge to one offspring, and one chosen disciple, once in a lifetime, after which they must "pass on" (die) or be "wafted to heaven." Longmen Quanzhen Daoists, on the other hand, allow their knowledge to be transmitted and practiced, in classical Chinese, after living in a monastery and daily practice as a monk or nun. “Dao for $$$” low ranking Daoists at Longhu Shan accept money from foreign (mostly USA) commercial groups, and award illegitimate "licenses" for a large fee. Many (ie truly many) who have suffered from the huge price, and wrongful giving of "documents" have asked me this question, and shown me the documents they received. In all such cases, it is best to observe the warning of Confucius, "respect demonic spirits but keep a distance" 敬鬼神而遠之. One can study from holy nuns at Qingcheng shan, and Wudangshan, but it is best to keep safely away from “for profit” people who ask fees for going to Longhu Shan and receiving poorly translated English documents. It is a rule of Daoism, Laozi Ch 67, to respect all, with compassion, and never put oneself above others. The reason why so many Daoist and Buddhist masters do not come to the US is because of this commercial ie “for profit” instead of spiritual use, made from Daoist practices which must never be sold, or money taken for teaching / practicing, in which case true spiritual systems become ineffective. The ordination manual itself states the strict rule that the highly secret talisman, drawn with the tongue on the hard palate of the true Daoist, must never be drawn out in visible writing, or shown to anyone. Many of the phony Longhu Shan documents shown to me break this rule, and are therefore ineffective as well as law breaking. Respectfully submitted, 敬上 3-28-2015

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Herein lies the basis of what Lovecraft called “cosmic horror” – the paradoxical realization of the world’s hiddenness as an absolute hiddenness. It is a sentiment frequently expressed in Lovecraft’s many letters: “Now all my tales are based on the fundamental premise that common human laws and interests are emotions have no validity or significance in the vast cosmos-at-large. To me there is nothing but puerility in a tale in which the human form – and the local human passions and conditions and standards – are depicted as native to other worlds or other universes. To achieve the essence of real externality, whether of time or space or dimension, one must forget that such things as organic life, good and evil, love and hate, and all such local attributes of a negligible and temporary race called mankind, have any existence at all…but when we cross the line to the boundless and hideous unknown – the shadow-haunted Outside – we must remember to leave our humanity and terrestrialism at the threshold.

Picture a small South American dictatorship, weakened by economic stresses and a popular demand for more freedom, resulting from the existence of a laissez-faire society nearby. What would the dictator of such a country do if faced by a large and powerful insurance company and its defense service (or even a coalition of such companies) demanding that he remove all taxes, trade restrictions, and other economic aggressions from, say, a mining firm protected by the insurance company? If the dictator refuses the demand, he faces an armed confrontation which will surely oust him from his comfortable position of rule. His own people are restless and ready to revolt at any excuse. Other nations have their hands full with similar problems and are not eager to invite more trouble by supporting his little dictatorship. Besides this, the insurance company, which doesn’t recognize the validity of governments, has declared that in the event of aggression against its insured it will demand reparations payments, not from the country as a whole, but from every individual directly responsible for directing and carrying out the aggression. The dictator hesitates to take such an awful chance, and he knows that his officers and soldiers will be very reluctant to carry out his order. Even worse, he can’t arouse the populace against the insurance company by urging them to defend themselves—the insurance company poses no threat to them. A dictator in such a precarious position would be strongly tempted to give in to the insurance company’s demands in order to salvage what he could (as the managers of the insurance company were sure he would before they undertook the contract with the mining firm). But even giving in will not save the dictator’s government for long As soon as the insurance company can enforce noninterference with the mining company, it has created an enclave of free territory within the dictatorship. When it becomes evident that the insurance company can make good its offer of protection from the government, numerous businesses and individuals, both those from the laissez-faire society and citizens of the dictatorship, will rush to buy similar protection (a lucrative spurt of sales foreseen by the insurance company when it took its original action). At this point, it is only a matter of time until the government crumbles from lack of money and support, and the whole country becomes a free area. In this manner, the original laissez-faire society, as soon as its insurance companies and defense agencies became strong enough, would generate new laissez-faire societies in locations all over the world. These new free areas, as free trade made them economically stronger, would give liberty a tremendously broadened base from which to operate and would help prevent the possibility that freedom could be wiped out by a successful sneak attack against the original laissez-faire society. As the world-wide, interconnected free market thus formed became stronger and the governments of the world became more tyrannical and chaotic, it would be possible for insurance companies and defense agencies to create free enclaves within more and more nations, a sales opportunity which they would be quick to take advantage of.

Perhaps less pernicious but still worrisome is reliance on “wellness” programs, which most medium to large employers in the United States have, despite the fact that, overall, they have not been validated to promote health outcomes. Typically, a wellness program combines step counting, weight and blood pressure readings, and cholesterol lab tests, as well as some incentive for employees to participate (such as a surcharge on an employee’s contribution to the cost of insurance). But wellness is poorly defined, and the cost effectiveness of such strategies has been seriously questioned.50 One way such programs could be improved, however, is through the use of virtual medical coaches, which could gather and make use of far more granular and deeper information about each individual.

Jesus said, “If I do not do the works of My Father, do not believe Me” (John 10:37). The works of the Father are miracles. Even the Son of God stated it was the miraculous that validated His ministry on earth. In that context He said, “…he who believes in Me…greater works than these he will do, because I go to My Father” (John 14:12). The miraculous is a large part of the plan of God for this world. And it is to come through the Church. I look forward to the day when the Church stands up and says, “Don’t believe us unless we are doing the works that Jesus did!” The Bible says that we are to pursue earnestly (lustfully!) spiritual gifts (see 1 Cor. 14:1), and that those gifts make us established (see Rom. 1:11). Which ones? All of them. GETTING HEAVEN INTO US I owe the world a Spirit-filled life, for I owe them an encounter with God. Without the fullness of the Holy Spirit in and upon me, I do not give God a surrendered vessel to flow through. The fullness of the Spirit was the goal of God throughout the law and prophets. Salvation was the immediate goal, but the ultimate goal on earth was the fullness of the Spirit in the believer. Getting us to heaven is not near as great a challenge as it is to get heaven into us. This is accomplished through the fullness of the Spirit in us.

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The presumed strength of patent protection in the United States has been gradually eroding in the face of multiple challenges, including from foreign competitors whose home jurisdictions may not recognize U.S. patent validity. For a startup, protecting and defending against patent infringement can involve expensive litigation that can drag on for years, a kiss of death for a lean startup and a system that now operates in favor of large companies that can afford teams of expensive lawyers. Is there a better way to mitigate the risk of having your idea stolen? Increasingly the answer lies in developing your idea very carefully, testing markets as quietly as possible, and working through your startup’s production and distribution mechanisms in anticipation of an all-in start, one that makes clear your intent to own the market that your innovation is targeting.

•Incrementalization simplifies problem-solving by converting a few, complex experiments (in which many factors are being tested simultaneously) into many smaller, faster, simpler experiments (in which fewer factors are being tested individually). It does this by partitioning what is already known and validated from what is novel and new, and by adding to the novelty in many small bits rather than in a few large bites.

Her limbs function, and she finds this miraculous when she dwells on it. In fact, she finds plenty of things miraculous. Forcefully, she summons her best memories. That time on a red-eye bus when the driver used the intercom to contemplate, in campfire baritone, the wonder of his grandchildren, the way they validated his life as time well spent. As he lulled the passengers with stories, someone began to pass around a Tupperware of sliced watermelon, and a drunk man offered to share the miniature bottles of whiskey from his bag, and Joan felt such overwhelming affection for her species, she feared she would sacrifice herself to save it. A bad summer storm. Green sky, tornado warning, violent winds. Joan was downtown, leaving work early, briskly walking toward the parking garage where her station wagon waited. On the opposite end of the sidewalk, a large woman in her sixties collapsed. Immediately, two people rushed to the woman's side, gingerly tending to her, touching her shoulders and face, speaking to her as though she were their mother -- a cherished one -- and Joan understood that human tenderness was not to be mocked. It was the last real thing. Dining alone on a blustery Easter night at the only Chinese restaurant in town. When she asked for the check, the waiter said, "It just started to rain. You're welcome to stay a little longer, if you want." Miraculous. Joan recalls the existence of dogs, craft stores, painkillers, the public library. Cream ribboning through coffee. The scent of the lilacs near her childhood home. Brown sugar on a summer strawberry. Her father's recovery from the tyranny of multigenerational alcoholism. The imperfect but true repossession of his life. The euphoria of the first warmth after winter, the first easy breath after a cold, the return of one's appetite after an anxiety attack. Joan has much to be happy about. She thinks: I am happy, you are happy, we are happy. These thoughts -- how she can force herself to have them. Miraculous.

Unhappy societies produce the politics of recognition. Political movements these days are fueled largely by resentment, by a person or a group’s feelings that society does not respect or recognize them. The goal of political and media personalities is to produce episodes in which their side is emotionally validated and the other side is emotionally shamed. The person practicing the politics of recognition is not trying to formulate domestic policies or to address this or that social ill; he is trying to affirm his identity, to gain status and visibility, to find a way to admire himself.

Over the past decade, everything has become politicized. Churches, universities, sports, food selection, movie awards shows, late-night comedy—they have all turned into political arenas. Except this was not politics as it is normally understood. Healthy societies produce the politics of distribution. How should the resources of the society be allocated? Unhappy societies produce the politics of recognition. Political movements these days are fueled largely by resentment, by a person or a group’s feelings that society does not respect or recognize them. The goal of political and media personalities is to produce episodes in which their side is emotionally validated and the other side is emotionally shamed. The person practicing the politics of recognition is not trying to formulate domestic policies or to address this or that social ill; he is trying to affirm his identity, to gain status and visibility, to find a way to admire himself. But, of course, the politics of recognition doesn’t actually give you community and connection. People join partisan tribes, but they are not in fact meeting together, serving one another, befriending one another. Politics doesn’t make you a better person; it’s about outer agitation, not inner formation. Politics doesn’t humanize. If you attempt to assuage your sadness, loneliness, or anomie through politics, it will do nothing more than land you in a world marked by a sadistic striving for domination. You may try to escape a world of isolation and moral meaninglessness, only to find yourself in the pulverizing destructiveness of the culture wars.

PSYCHOHISTORY … Gaal Dornick, using non-mathematical concepts, has defined psychohistory to be that branch of mathematics which deals with the reactions of human conglomerates to fixed social and economic stimuli … … Implicit in all these definitions is the assumption that the human conglomerate being dealt with is sufficiently large for valid statistical treatment.

I described research showing that people who grow up in Western, educated, industrial, rich, and democratic (WEIRD) societies are statistical outliers on many psychological measures, including measures of moral psychology. I also showed that: • The WEIRDer you are, the more you perceive a world full of separate objects, rather than relationships. • Moral pluralism is true descriptively. As a simple matter of anthropological fact, the moral domain varies across cultures. • The moral domain is unusually narrow in WEIRD cultures, where it is largely limited to the ethic of autonomy (i.e., moral concerns about individuals harming, oppressing, or cheating other individuals). It is broader—including the ethics of community and divinity—in most other societies, and within religious and conservative moral matrices within WEIRD societies. • Moral matrices bind people together and blind them to the coherence, or even existence, of other matrices. This makes it very difficult for people to consider the possibility that there might really be more than one form of moral truth, or more than one valid framework for judging people or running a society. In the next three chapters I’ll catalogue the moral intuitions, showing exactly what else there is beyond harm and fairness. I’ll show how a small set of innate and universal moral foundations can be used to construct a great variety of moral matrices. I’ll offer tools you can use to understand moral arguments emanating from matrices that are not your own. SIX

Unhappy societies produce the politics of recognition. Political movements these days are fueled largely by resentment, by a person or a group’s feelings that society does not respect or recognize them. The goal of political and media personalities is to produce episodes in which their side is emotionally validated and the other side is emotionally shamed.

it is difficult to live in a world that treats as equally valid a large number of incompatible beliefs, and that shies away from authoritative assertions, without coming to suppose that there is no one truth.

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CHILDHOOD ADOLESCENCE ADULTHOOD VALUES Pleasure/pain Rules and roles Virtues SEES RELATIONSHIPS AS . . . Power struggles Performances Vulnerability SELF-WORTH Narcissistic: wide swings between “I’m the best” and “I’m the worst” Other-dependent: externally validated Independent: largely internally validated MOTIVATION Self-aggrandizement Self-acceptance Amor fati POLITICS Extremist/nihilist Pragmatic, ideological Pragmatic, nonideological IN ORDER TO GROW, HE/SHE NEEDS . . . Trustworthy institutions and dependable people Courage to let go of outcomes and faith in unconditional acts Consistent self-awareness Adult behaviors are ultimately seen as admirable and noteworthy.

one of the most astonishing things I learned over the course of my research was that for thirty years after the low-fat diet had been officially recommended and we were taking its supposed benefits for granted, it had not been subjected to a large-scale, formal scientific trial. Finally, there was the Women’s Health Initiative (WHI), a trial that enrolled 49,000 women in 1993 with the expectation that when the results came back, the benefits of a low-fat diet would be validated once and for all. But after a decade of eating more fruits, vegetables, and whole grains while cutting back on meat and fat, these women not only failed to lose weight, but they also did not see any significant reduction in their risk for either heart disease or cancer of any major kind. WHI was the largest and longest trial ever of the low-fat diet, and the results indicated that the diet had quite simply failed.

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In the realm of self-correction mechanisms, then, we can find another source of validation for a core tenet of pre-suasion: immediate, large-scale adjustments begin frequently with practices that do little more than redirect attention.69

The ‘pamphlet’ urged by Thomas Potts he now titled An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens, in Which the Religious State of the Different Nations of the World, the Success of Former Undertakings, and the Practicability of Further Undertakings are Considered. The title surely told anyone the publication would not be a pamphlet. It turned out to be a 87-page book. In the first section William asked the key question: Is the Great Commission still binding? And in this section he reviewed every objection he had ever heard against missionary work. Then he rebutted it. Examples of these were[3]: Objection: But how do we know that this command is still valid? Not even divine injunctions abide for ever. They have their periods and pass, like the Levitical law. Reply: Nay, divine injunctions abide till they have fulfilled their function. Who can think this commission exhausted, with the majority of mankind not yet acquainted with Christ’s name? Objection: But Christ’s command could scarcely have been absolute, even for the apostles, seeing that they never heard of vast parts of the globe - the South Seas for example -nor could they these be reached. Neither can we think it absolute today, with very large regions still unknown and unopened. Reply: As they (the apostles) were responsible for going according to their strength into all their accessible world, we are in duty bound to speed into our much enlarged world. Indeed, we ought to be keen to go everywhere for Christ, till all closed doors are opened. In

DSM largely lacks what in the world of science is known as “reliability”—the ability to produce consistent, replicable results. In other words, it lacks scientific validity. Oddly, the lack of reliability and validity did not keep the DSM-V from meeting its deadline for publication, despite the near-universal consensus that it represented no improvement over the previous diagnostic system. 29 Could the fact that the APA had earned $ 100 million on the DSM-IV and is slated to take in a similar amount with the DSM-V (because all mental health practitioners, many lawyers, and other professionals will be obliged to purchase the latest edition)

THE DSM-V: A VERITABLE SMORGASBORD OF “DIAGNOSES” When DSM-V was published in May 2013 it included some three hundred disorders in its 945 pages. It offers a veritable smorgasbord of possible labels for the problems associated with severe early-life trauma, including some new ones such as Disruptive Mood Regulation Disorder,26 Non-suicidal Self Injury, Intermittent Explosive Disorder, Dysregulated Social Engagement Disorder, and Disruptive Impulse Control Disorder.27 Before the late nineteenth century doctors classified illnesses according to their surface manifestations, like fevers and pustules, which was not unreasonable, given that they had little else to go on.28 This changed when scientists like Louis Pasteur and Robert Koch discovered that many diseases were caused by bacteria that were invisible to the naked eye. Medicine then was transformed by its attempts to discover ways to get rid of those organisms rather than just treating the boils and the fevers that they caused. With DSM-V psychiatry firmly regressed to early-nineteenth-century medical practice. Despite the fact that we know the origin of many of the problems it identifies, its “diagnoses” describe surface phenomena that completely ignore the underlying causes. Even before DSM-V was released, the American Journal of Psychiatry published the results of validity tests of various new diagnoses, which indicated that the DSM largely lacks what in the world of science is known as “reliability”—the ability to produce consistent, replicable results. In other words, it lacks scientific validity. Oddly, the lack of reliability and validity did not keep the DSM-V from meeting its deadline for publication, despite the near-universal consensus that it represented no improvement over the previous diagnostic system.29 Could the fact that the APA had earned $100 million on the DSM-IV and is slated to take in a similar amount with the DSM-V (because all mental health practitioners, many lawyers, and other professionals will be obliged to purchase the latest edition) be the reason we have this new diagnostic system?

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a PhD dissertation at the University of California, Davis.11 After carefully weighing the contrasting arguments of Taggart and Bush, I determined that Bush made by far the more convincing case—specifically his central thesis that the priesthood ban resulted from socio-economic prejudices endemic in American society at large. Such anti-black attitudes as embraced by Brigham Young were incorporated as policy, which evolved into doctrine—all of which occurred following the death of Joseph Smith.12 Striking was the breadth of Bush’s historical narrative tracing the evolution of Mormon anti-black attitudes and related practices from the 1830s to the 1970s. Impressive was the array of primary documents Bush marshaled in support of his arguments. By contrast, Taggart’s relatively limited work proved wanting in its overly simplistic “Missouri Thesis” that Joseph Smith had impulsively implemented the priesthood ban in a futile effort to alleviate Mormon difficulties in that slave state. The thoroughness of Bush’s findings notwithstanding, I determined that Bush had not adequately dealt with the origins of the ban as it involved Joseph Smith. Specifically, I became convinced that Smith himself held certain racist, anti-black attitudes which, in turn, were given scriptural legitimacy through his canonical writings, specifically the Book of Mormon and the Pearl of Great Price. Bush, moreover, failed to acknowledge the crucial role played by the emergence of Mormon ethnic whiteness affirming the Saints’ self-perceived status as a divinely favored race. Conversely, Mormons viewed blacks as a marginalized race, the accursed descendants of Cain, Ham, and Caanan. Further validating African-American’s accursed status was their dark skin.

One of the reasons for its success is that science has built-in, error-correcting machinery at its very heart. Some may consider this an overbroad characterization, but to me every time we exercise self-criticism, every time we test our ideas against the outside world, we are doing science. When we are self-indulgent and uncritical, when we confuse hopes and facts, we slide into pseudoscience and superstition. Every time a scientific paper presents a bit of data, it's accompanied by an error bar - a quiet but insistent reminder that no knowledge is complete or perfect. It's a calibration of how much we trust what we think we know. If the error bars are small, the accuracy of our empirical knowledge is high; if the error bars are large, then so is the uncertainty in our knowledge. Except in pure mathematics nothing is known for certain (although much is certainly false). Moreover, scientists are usually careful to characterize the veridical status of.their attempts to understand the world - ranging from conjectures and hypotheses, which are highly tentative, all the way up to laws of Nature which are repeatedly and systemati­cally confirmed through many interrogations of how the world works. But even laws of Nature are not absolutely certain. There may be new circumstances never before examined - inside black holes, say, or within the electron, or close to the speed of light -where even our vaunted laws of Nature break down and, however valid they may be in ordinary circumstances, need correction. Humans may crave absolute certainty; they may aspire to it; they may pretend, as partisans of certain religions do, to have attained it. But the history of science - by far the most successful claim to knowledge accessible to humans - teaches that the most we can hope for is successive improvement in our understanding, learning from our mistakes, an asymptotic approach to the Universe, but with the proviso that absolute certainty will always elude us. We will always be mired in error. The most each generation can hope for is to reduce the error bars a little, and to add to the body of data to which error bars apply. The error bar is a pervasive, visible self-assessment of the reliability of our knowledge.

The low-trust, family-oriented societies with weak intermediate organizations we have observed have all been characterized by a similar saddle-shaped distribution of enterprises. Taiwan, Hong Kong, Italy, and France have a host of smaller private firms that constitute the entrepreneurial core of their economies and a small number of very large, state-owned firms at the other end of the scale. In such societies, the state plays an important role in promoting large-scale enterprises that might not be spontaneously created by the private sector, albeit at some cost in efficiency. We might postulate then that as a general rule, any society with weak intermediate institutions and low trust outside the family will tend to have a similar distribution of firms in its economy. The Republic of Korea, however, presents an apparent anomaly that needs to be explained in order to preserve the validity of the larger argument. Korea is similar to Japan, Germany, and the United States insofar as it has very large corporations and a highly concentrated industrial structure. On the other hand, Korea is much closer to China than to Japan in terms of family structure. Families occupy a similarly important place in Korea as in China, and there are no Japanese-style mechanisms in Korean culture for bringing outsiders into family groups. Following the Chinese pattern, this should lead to small family businesses and difficulties in institutionalizing the corporate form of organization. The answer to this apparent paradox is the role of the Korean state, which deliberately promoted gigantic conglomerates as a development strategy in the 1960s and 1970s and overcame what would otherwise have been a cultural proclivity for the small- and medium-size enterprises typical of Taiwan. While the Koreans succeeded in creating large companies and zaibatsu in the manner of Japan, they have nonetheless encountered many Chinese-style difficulties in the nature of corporate governance, from management succession to relations on the shop floor. The Korean case shows, however, how a resolute and competent state can shape industrial structure and

When the first author began his graduate studies in policing, he was consistently surprised by the almost complete lack of rigorous empirical validation (i.e., scientific research) relating to police tactics. He had assumed that police tactics had been well studied; yet, time and time again, he found that validation was lacking despite frequent calls for criminal justice policy and procedures to be rooted in science (Sherman, 1998; Sherman, Farrington, Welsh, & Mackenzie, 2002; Weisburd et al., 2005). Some areas of police practice have, of course, received attention (e.g., routine patrol, hot spots policing, eyewitness identification, and interviewing), but many areas of police practice remain largely untouched.

Religion is dangerous, of course, because its power is independent of the universal validity of its claims. Every generation has its terrorists for Truth and God, hard-bitten zealots for whom the world is large enough for only one true faith. They have been taught to worship at one window, and then to prove their faith by throwing rocks through other peoples’ windows. Tightly drawn, their logic makes a demonic kind of sense: (1) religious answers respond to life and death questions, which happen to be the most important questions of all; (2) you and I may come up with different answers; (3) if you are right, I must be wrong; (4) but I can’t be wrong, because my salvation hinges upon being right; therefore (5), short of abandoning my own faith and embracing yours, in order to secure my salvation I am driven to ignore, convert, or destroy you.

Figure 3.35 shows examples of nonstandard trend lines: FIGURE 3.35 Nonstandard Trend Lines in XLF A is drawn between lows in a downtrend instead of between highs in a downtrend. B is also drawn between lows in a downtrend. Furthermore, it ignores a large price spike in an effort to fit the line to later data. C is more of a best-fit line drawn through the center of a price area. These may be drawn freehand or via a procedure like linear regression. D is drawn between highs in an uptrend. E raises a critical point about trend lines: They are lines drawn between successive swings in the market. If there are no swings, there should be no trend line. It would be hard to argue that the market was showing any swings at E, at least on this time frame. This trend line may be valid on a lower time frame, but it is nonstandard on this time frame. In general, trend lines are tools to define the relationship between swings, and are a complement to the simple length of swing analysis. As such, one of the requirements for drawing trend lines is that there must actually be swings in the market. We see many cases where markets are flat, and it is possible to draw trend lines that touch the tops or bottoms of many consecutive price bars. With one important exception later in this chapter, these types of trend lines do not tend to be very significant. They are penetrated easily by the smallest motions in the market, and there is no reliable price action after the penetration. Avoid drawing these trend lines in flat markets with no definable swings.

I have just initiated a new public field of research which I call: Abrahamology. It is the same discipline that I have been working on, however, this is the first time I am announcing the existence of this platform for the large amount of information and body of knowledge that I was able to generate so far. My motivation is driven by it and for eventually making this theoretical construct stand alongside other disciplines of research, however, using an Islamic (i.e., Strict & Uncompromising Abrahamic Orthodoxy) lens of interpretation. To establish it as a genuine field of study is therefore the path which will mark my future endeavors while presenting, advancing, scrutinizing and validating my assertions. There are no tools of Gematria, Philosophy, Kabbalah, Shamanism, Esotery, Gnosticism, Proselytization, or Synchronicity used, but rather the methods of inquiry which are found in Observation, Useful Knowledge, Debates, Discussions, Mathematics, Alternative (alongside Academia), Science and Reason are those which are utilized.

When will and reason strive to correct by force or even to strike out a bad channel of personal evolution- bad probably because it is necessarily so -- "truth" then makes its appearance like an ambassador that is as necessary and incontestable as an object, and unsuspected because there is no "egoistic" intention behind it. Does this mean that nothing devised by the individual has any credibility? His will is suspect, because it is intentional; geometry and algebra are suspect, because they are the grocer's scales; the reasoning instinct, and utility, are objects of scorn on account of their profound uselessness; and even the unconscious is not to be trusted because it serves as a storage cellar for the conscious mind. What is not confirmed by chance has no validity. One would like to think a projection screen exists that extends between the ego and the outside world, upon which the subconscious projects the image of its predominant excitation, but which is only visible to the conscious mind (and objectively communicable) in the case where "the other side," the outside world, projects the same image on the screen at the same time, and if these two congruent images are superimposed. It is in varying percentages of efficacy that intuition on the one hand, and chance from the outside world on the other, share in such examples of convergence. There remains a degree of question of varying magnitude, which can became surprisingly large-as in the case above-if, in this particular instance, the individual's contribution-his part of the interpretation-is reduced to zero. This is when a vertiginous interpretation of the universe seems to be felt as if the universe was a double of the super ego, a superior, thinking entity.

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A vague notion has developed that it is bad form to criticize someone's religion, and, by extension, religion in general. To be sure, those well informed in history can only look with bemused horror at how the devotees of one religion, for hundreds or thousands of years, persecuted the devotees of other religions, or even "heretics" within their own religion; and it certainly does seem absurd nowadays to engage in this kind of disputation, especially given that one religion is no more likely to be true than another. We are in an age of "toleration" and ecumenicalism-a somewhat paradoxical development, at least in the West, given that the scriptures of each of the major religions of Europe and the Middle East (Christianity, Judaism, and Islam) clearly and unequivocally declares that it and it alone possesses the truth about God and the universe. But surely it is still a valid procedure to assess the truth-claims of any given religion or all religions, and to determine whether their scriptures do or do not provide accurate information about human beings, human society, or the universe at large. Religions themselves have craftily put forth this hands-off principle precisely in order to shield themselves from scrutiny by pestiferous critics. Listen again to H. L. Mencken: ... even a superstitious man has certain inalienable rights. He has a right to harbor and indulge his imbecilities as long as he pleases, provided only he does not try to inflict them upon other men by force. He has a right to argue for them as eloquently as he can, in season and out of season. He has a right to teach them to his children. But certainly he has no right to be protected against the free criticism of those who do not hold them. He has no right to demand that they be treated as sacred. He has no right to preach them without challenge.... The meaning of religious freedom, I fear, is sometimes greatly misapprehended. It is taken to be a sort of immunity, not merely from governmental control but also from public opinion. A dunderhead gets himself a long-tailed coat, rises behind the sacred desk, and emits such bilge as would gag a Hottentot. Is it to pass unchallenged? If so, then what we have is not religious freedom at all, but the most intolerable and outrageous variety of religious despotism. Any fool, once he is admitted to holy orders, becomes infallible. Any half-wit, by the simple device of ascribing his delusions to revelation, takes on an authority that is denied to all the rest of us.

narrative. The beginning of the rule of law4 – it is often said, and is largely true – in Britain coincides with the signing by King John of the Magna Carta (the Big Charter)5 in 1215. This has two key chapters, which make clear that a person cannot be punished without due process, and that such a process cannot be bought, delayed or denied. These are critical principles in our judicial system today. As it happens, Magna Carta was in force for precisely two months (when Pope Innocent III annulled it on the grounds it had been obtained by compulsion, calling it ‘illegal, unjust, harmful to royal rights and shameful to the English people’), and did not directly lead to modern jury trials in any significant way. As an articulation of principles of justice, it owed much to existing texts, such as the coronation oaths of Anglo-Saxon kings and the law codes of Henry I. The Pope also called Magna Carta ‘void of all validity forever’. He was wrong. It has survived as both a romantic gesture and a useful precedent6 to cite as our courts became more professional and individual rights became more established. The more significant, but less heralded, legal development came a couple of centuries later with the articulation of the principle of habeas corpus. The full phrase is habeas corpus ad subjiciendum: ‘may you bring the body before the court’, which sounds pompous or funereal. What it means, though, is that everyone has a right to be tried in person before being imprisoned. If someone is held by the state without trial, a petition using this phrase should get them either freed or at least their status interrogated by a judge. Two Latin words contain the most effective measure against tyranny in existence. As time progressed in this country, then, we see

Individuals are unlikely to reduce themselves and others to their genetic makeup. However, scientific authorities may suggest such a reduction in statements epitomizing beliefs that permeate a research field, inspire its quest, legitimize its promises, nourish expectations, and orient policy. This was the case when James D. Watson, the codiscoverer of the structure of DNA, uttered for Time an assertion that has been quoted hundreds of times: “We used to think our fate is in our stars. Today we know, in large measure, our fate is in our genes” (Jaroff 1989). The oracular claim was supposed to be universally valid, independently of particular individuals’ sense of self.

Kirk pressed the Call key again. “Speaking of language, Bones, what was that about ‘novelty’” “Oh … well, Jim, I was just making an observation about the large number of women in Starfleet who turn out to be your old acquaintances.” “Aw, Bones …” “It’s almost as amazing as the number of those old flames who wind up on board the Enterprise.” “… what can I say?” The lift arrived. As they entered, Spock said, “Dr. McCoy has a valid statistical point—

Princeton University mathematician York Dobyns found that the seven years of new PEAR RNG results closely replicated the preceding three decades of RNG studies reviewed in the meta-analysis.37 That is, our 1989 prediction had been validated. Because the massive PEAR database provides an exceptionally strong confirmation that mind-matter interactions really do exist, we can confidently use it to study some of the factors influencing these effects. Psychologist Roger Nelson and his colleagues found that the main RNG effect for the full PEAR database of 1,262 independent experiments, generated by 108 people, was associated with odds against chance of four thou sand to one.38 He also found that there were no “star” performers—this means that the overall effect reflected an accumulation of small effects from each person rather than a few outstanding results from “special people.” This finding confirms the expectation that mind-matter interaction effects observed in the hundreds of studies collected in the 1989 RNG meta-analysis were part of a widespread ability distributed throughout the population, and were not due to a few psychic “superstars” or a few odd experiments. Further analysis of the PEAR data showed that the results in individual trials were best interpreted as small changes in the probabilities of individual random events rather than as a few instances of wildly large effects. This means that the results cannot be explained by unexpected glitches in the RNG devices, or by strange circumstances in the lab (like a circuit breakdown). Rather, the effects were small but consistent across individual trials, and across different people.39 If we accept that one person can affect the behavior of an RNG, another question naturally arises: would two people together produce a larger effect? The PEAR database included some experiments where cooperating pairs used the same mental intention on the same RNG. Analysis of these data found that, on average, the effects were indeed larger for pairs than for individuals working alone. However, two people didn’t automatically get results that were twice as large as one person’s results. Instead, the composition of the pairs was important in determining the outcome. Same-sex pairs, whether men or women, tended to achieve null or slightly negative outcomes, whereas opposite-sex pairs produced an effect that was approximately twice that of individuals. Moreover, when the pair was a “bonded” couple, such as spouses or close family members, the effect size was more than four times that of individuals.

Princeton University mathematician York Dobyns found that the seven years of new PEAR RNG results closely replicated the preceding three decades of RNG studies reviewed in the meta-analysis.37 That is, our 1989 prediction had been validated. Because the massive PEAR database provides an exceptionally strong confirmation that mind-matter interactions really do exist, we can confidently use it to study some of the factors influencing these effects. Psychologist Roger Nelson and his colleagues found that the main RNG effect for the full PEAR database of 1,262 independent experiments, generated by 108 people, was associated with odds against chance of four thou sand to one.38 He also found that there were no “star” performers—this means that the overall effect reflected an accumulation of small effects from each person rather than a few outstanding results from “special people.” This finding confirms the expectation that mind-matter interaction effects observed in the hundreds of studies collected in the 1989 RNG meta-analysis were part of a widespread ability distributed throughout the population, and were not due to a few psychic “superstars” or a few odd experiments. Further analysis of the PEAR data showed that the results in individual trials were best interpreted as small changes in the probabilities of individual random events rather than as a few instances of wildly large effects. This means that the results cannot be explained by unexpected glitches in the RNG devices, or by strange circumstances in the lab (like a circuit breakdown). Rather, the effects were small but consistent across individual trials, and across different people.39 If we accept that one person can affect the behavior of an RNG, another question naturally arises: would two people together produce a larger effect? The PEAR database included some experiments where cooperating pairs used the same mental intention on the same RNG. Analysis of these data found that, on average, the effects were indeed larger for pairs than for individuals working alone. However, two people didn’t automatically get results that were twice as large as one person’s results. Instead, the composition of the pairs was important in determining the outcome. Same-sex pairs, whether men or women, tended to achieve null or slightly negative outcomes, whereas opposite-sex pairs produced an effect that was approximately twice that of individuals. Moreover, when the pair was a “bonded” couple, such as spouses or close family members, the effect size was more than four times that of individuals. There were also some gender differences. PEAR lab psychologist Brenda Dunne found that women tended to volunteer more time to the experiments, and thus they accumulated about two-thirds of the full database, compared with one-third for men. On the other hand, their effects were smaller on average than those of men, with odds of the difference being due to chance at eight hundred to one.

I think of how, when Rachel and I finally arrived in the Waoranis’ jungle clearing, we found that what she and Dayuma had been using as the Waorani language was not readily understood. Dayuma had forgotten a large part of it, and had unwittingly jumbled up Waorani, Quichua, a smattering of Spanish, and a little English intonation for good measure. Then gradually I saw, to my dismay, that Rachel’s approach to linguistic work, her interpretation of what the Indians did and said, and the resulting reports she sent out were often radically different from my own. I think of the Indians themselves—what bewilderment, what inconvenience, what disorientation, what uprooting, what actual disease (polio, for example) they suffered because we missionaries got to them at last! The skeptic points with glee to such woeful facts and we dodge them nimbly, fearing any assessment of the work that may cast suspicion at least on the level of our spirituality if not the validity of our faith. But we are sinners. And we are buffoons.

I believe the populist insurgents, contrary to the impression given by prevailing media coverage, are largely correct about what has gone wrong, but, dangerously, know far less about how to make it right. I believe we should listen respectfully, to acknowledge that the populists have a valid point, that they are not just simpletons nor backwards, racist xenophobes. I believe it is time to reflect on what policies would restore some necessary balance, a renewed role for core government and a renegotiated, reinvigorated, social contract.

Centuries ago, if you had wanted to build a large structure such as a bridge or a cathedral you would have engaged a master builder. He would have had some knowledge of what it takes to give a structure strength and stability with the least possible expense and effort. He would not have been able to express much of this knowledge in the language of mathematics and physics, as we can today. Instead, he relied mainly on a complex collection of intuitions, habits and rules of thumb, which he had learned from his apprentice-master and then perhaps amended through guesswork and long experience. Even so, these intuitions, habits and rules of thumb were in effect theories, explicit and inexplicit, and they contained real knowledge of the subjects we nowadays call engineering and architecture. It was for the knowledge in those theories that you would have hired him, pitifully inaccurate though it was compared with what we have today, and of very narrow applicability. When admiring centuries-old structures, people often forget that we see only the surviving ones. The overwhelming majority of structures built in medieval and earlier times have collapsed long ago, often soon after they were built. That was especially so for innovative structures. It was taken for granted that innovation risked catastrophe, and builders seldom deviated much from designs and techniques that had been validated by long tradition. Nowadays, in contrast, it is quite rare for any structure – even one that is unlike anything that has ever been built before – to fail because of faulty design. Anything that an ancient master builder could have built, his modern colleagues can build better and with far less human effort. They can also build structures which he could hardly have dreamt of, such as skyscrapers and space stations. They can use materials which he had never heard of, such as fibreglass or reinforced concrete, and which he could hardly have used even if he could somehow have been given them, for he had only a scanty and inaccurate understanding of how materials work. Progress to our current state of knowledge was not achieved by accumulating more theories of the same kind as the master builder knew.

Gottfredson, Linda S. (1994). "The science and politics of race-norming". American Psychologist. 49 (11): 955–963 Disparate impact (racial imbalance) in employee selection constitutes prima facie evidence of unlawful discrimination. Research in personnel psychology has shown, however, that valid and unbiased selection procedures often guarantee disparate impact and that they will continue to do so as long as there remain large racial disparities in job-related skills and abilities. Employers are in a legal bind because often they can avoid disparate impact only by engaging in unlawful disparate treatment (racial preferences).

There is no logical reason, however, why, in the unfolding of scientific ideas, several theories may not offer alternative but equally valid and important accounts of a particular aspect of nature. Why must some of these theories be rejected almost as a matter of course? It could be objected that if the number of alternative theories became too large, then the whole scientific enterprise would become excessively diffuse and diluted. It is certainly true that without any established limits, ideas do tend to diverge from each other. However, there is also a natural tendency within scientific thinking for ideas to converge as well. Intelligent and creative perception of the different theories may, for example, give rise to new metaphors in which ideas are gathered together and the similarities and differences between them are explored and unfolded.

After the CCP gained power, it sealed China off from information beyond its borders, and imposed a wholesale negation of China’s traditional moral standards. The government’s monopoly on information gave it a monopoly on truth. As the center of power, the party Center was also the heart of truth and information. All social science research organs endorsed the validity of the Communist regime; every cultural and arts group lavished praise on the CCP, while news organs daily verified its wisdom and might. From nursery school to university, the chief mission was to inculcate a Communist worldview in the minds of all students. The social science research institutes, cultural groups, news organs, and schools all became tools for the party’s monopoly on thought, spirit, and opinion, and were continuously engaged in molding China’s youth. People employed in this work were proud to be considered “engineers of the human soul.” In this thought and information vacuum, the central government used its monopoly apparatus to instill Communist values while criticizing and eradicating all other values. In this way, young people developed distinct and intense feelings of right and wrong, love and hate, which took the shape of a violent longing to realize Communist ideals. Any words or deeds that diverged from these ideals would be met with a concerted attack. The party organization was even more effective at instilling values than the social science research institutes, news and cultural organs, and schools. Each level of the party had a core surrounded by a group of stalwarts, with each layer controlling the one below it and loyal to the one above. Successive political movements, hundreds and thousands of large and small group meetings, commendation ceremonies and struggle sessions, rewards and penalties, all served to draw young people onto a single trajectory. All views diverging from those of the party were nipped in the bud.

both the gossip theory and the there-is-a-lion-near-the-river theory are valid. Yet the truly unique feature of our language is not its ability to transmit information about men and lions. Rather, it’s the ability to transmit information about things that do not exist at all. As far as we know, only Sapiens can talk about entire kinds of entities that they have never seen, touched or smelled. Legends, myths, gods and religions appeared for the first time with the Cognitive Revolution. Many animals and human species could previously say, ‘Careful! A lion!’ Thanks to the Cognitive Revolution, Homo sapiens acquired the ability to say, ‘The lion is the guardian spirit of our tribe.’ This ability to speak about fictions is the most unique feature of Sapiens language. It’s relatively easy to agree that only Homo sapiens can speak about things that don’t really exist, and believe six impossible things before breakfast. You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting and fornicating? However, fiction has enabled us not merely to imagine things, but to do so collectively. We can weave common myths such as the biblical creation story, the Dreamtime myths of Aboriginal Australians, and the nationalist myths of modern states. Such myths give Sapiens the unprecedented ability to cooperate flexibly in large numbers.

I’ve fallen into the thought process of “I’ll be happy when I’m a size _____.” This is shallow and untrue. We cannot find our self-worth or happiness in our size. There is no such thing as a “size happy.” Large or small, Jesus loves us all. Friend, please stop looking for your validation in the mirror or on a scale. Your identity cannot be found there no matter how long you stare. Your worth cannot be found on the tag inside your jeans or leggings. Your beauty cannot be measured. Your appearance does not define you. Your identity is found in something that no one but God can truly see. Check out what God said when the prophet Samuel saw David’s impressive elder brother and thought Eliab must be the man God had chosen to be king: The LORD said to Samuel, “Do not consider his appearance or his height, for I have rejected him. The LORD does not look at the things people look at. People look at the outward appearance, but the LORD looks at the heart.” (1 Samuel 16:7) God looks at the heart. Your weight will fluctuate, your body will change, but his love for you remains the same. Your body is a vessel. It’s a tool. It does not determine your value. Only Christ can do that. Your body is not an object for others to look at for pleasure. Your identity is safely hidden in God’s care. The apostle Paul said it this way: “You died to this life, and your real life is hidden with Christ in God” (Colossians 3:3 NLT). No amount of Photoshop can change who we are in Christ. It’s time to remove the filters we hide behind and allow God to reveal our identity in him.

Unfortunately, we must point to the lives of people who pretend to be Christians, and who pretend to follow the commandments and teachings of our most holy faith when we write such defenses of the faith today. Therefore, we can no longer use the lives of professing Christians as proof for the validity of the Christian faith. Yes, by God's grace there are still some beautiful and shining examples of real Christianity among us. But how truly few there are and how hard they are to find in the midst of such a large number of professing Christians who are nothing.

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