Variance Quotes

Mild success can be explainable by skills and labor. Wild success is attributable to variance.

The green eyes in the carefully sweet face were turbulent, willful, lusty with life, distinctly at variance with her decorous demeanor. Her manners had been imposed upon her ... her eyes were her own.

People do not know how what is at variance agrees with itself. It is an attunement of opposite tensions, like that of the bow and the lyre.

Life is like a long note; it persists without variance, without wavering. There is no cessation in sound or pause in tempo. It continues on, and we must master it or it will master us.

Poor Nations are hungry, and rich Nations are proud, and Pride and Hunger will ever be at Variance.

So utterly at variance is Destiny with all the little plans of men.

When occasions present themselves in which the interests of the people are at variance with their inclinations, it is the duty of the persons whom they have appointed to be the guardians of those interests to withstand the temporary delusion in order to give them time and opportunity for more cool and sedate reflection. Instances might be cited in which a conduct of this kind has saved the people from very fatal consequences of their own mistakes, and has procured lasting monuments of their gratitude to the men who had courage and magnanimity enough to serve them at the peril of their displeasure.

and the creation, in the world and above the world, that once was at variance with itself, is knit together in friendship: and we ... are made to join in the angels' song, offering the worship of their praise.

Throughout the narrative you will find many statements that are obviously nonsensical and quite at variance with common sense. For the most part these are true.

You know, Louise, statistically, and there’s a lot of variance in these numbers, but in general, from a strictly scientific point of view, everything turns out okay an improbable number of times.

The emotion you feel is always about the vibrational variance between where you want to be and where you are. If you're out of balance, there are only two ways to bring yourself into alignment: Either raise your expectation to match your desire -or lower your desire to match your expectation.

What could be more absurd? Yet it is nature's folly, not ours. When she set about her chief masterpiece, the making of man, she should have thought of one thing only. Instead, turning her head, looking over her shoulder, into each one of us she let creep instincts and desires which are utterly at variance with his main being, so that we are streaked, variegated, all of a mixture; the colours have run. Is the true self this which stands on the pavement in January, or that which bends over the balcony in June? Am I here, or am I there? Or is the true self neither this nor that, neither here nor there, but something so varied and wandering that it is only when we give the rein to its wishes and let it take its way unimpeded that we are indeed ourselves?

if an astronomer calculates from the sky he will ascertain the paths of the moon and the stars; but in his house the womenfolk are at variance, and he does not perceive their various misconduct.

Thus the will to live everywhere preys upon itself, and in different forms is its own nourishment, till finally the human race, because it subdues all the others, regards nature as a manufactory for its own use. Yet even the human race...reveals in itself with most terrible distinctness this conflict, this variance of the will with itself; and we find homo homini lupus.

People judge gender non-conformity because they are insecure about their identities. If they weren’t, then gender variance wouldn’t be so heavily policed.

Whatever I may think about God, I believe in randomness. In the noise of the universe that chugs along caring nothing about us, our plans, our desires, our motivations, our actions. The noise that will be there regardless of what we choose or don’t choose to do. Variance. Chance. That thing we can’t control no matter how we may try. But can you really blame us for trying?

And so the good man ought to be Self-loving: because by doing what is noble he will have advantage himself and will do good to others: but the bad man ought not to be, because he will harm himself and his neighbours by following low and evil passions. In the case of the bad man, what he ought to do and what he does are at variance, but the good man does what he ought to do, because all Intellect chooses what is best for itself and the good man puts himself under the direction of Intellect.

It was civilization itself which inflicted this wound upon modern man. Once the increase of empirical knowledge, and more exact modes of thought, made sharper divisions between the sciences inevitable, and once the increasingly complex machinery of State necessitated a more rigorous separation of ranks and occupations, then the inner unity of human nature was severed too, and a disastrous conflict set its harmonious powers at variance. The intuitive and the speculative understanding now withdrew in hostility to take up positions in their respective fields, whose frontiers they now began to guard with jealous mistrust; and with this confining of our activity to a particular sphere we have given ourselves a master within, who not infrequently ends by suppressing the rest of our potentialities. While in one a riotous imagination ravages the hard-won fruits of the intellect, in another the spirit of abstraction stifles the fire at which the heart should have warmed itself and the imagination been kindled.

[T]here were two musics progressing at one time before the seat of Ilúvatar, and they were utterly at variance. The one was deep and wide and beautiful, but slow and blended with an immeasurable sorrow, from which its beauty chiefly came. The other had now achieved a unity of its own; but it was loud, and vain, and endlessly repeated; and it had little harmony, but rather a clamorous unison as of many trumpets braying upon a few notes. And it essayed to drown the other music by the violence of its voice, but it seemed that its most triumphant notes were taken by the other and woven into its own solemn pattern.

You have introduced a topic on which our natures are at variance -- a topic we should never discuss: the very name of love is an apple of discord between us. If the reality were required, what should we do? How should we feel? My dear cousin, abandon your scheme of marriage -- forget it.

The average person doesn’t even notice a synchronization issue unless the audio is more than 45 ms early, or over 125 ms late (170 ms total variance).

If you have no way to mark the hours, no variance in the days, time will open its mouth and swallow you.

We can’t control the variance. We can’t control what happens. But we can control our attention and how we choose to deploy it.

I often calculate odds on horse races; the civil service computermen frequently program such requests. But the results are so at variance with expectations that I have concluded either that the data is too meager, or the horses or riders are not honest. Possibly all three.

It is quite as difficult to fit one's practice to one's precepts as to fit one's precepts to one's practice. Most people act in one way and preach in another. When the fact is brought to their notice, they assert that it is their weakness, and that their desire is to act up to their principles. That is pretence. People act according to their inclinations and adopt principles; because these are generally at variance with their inclinations they are ill-at-ease and unstable. But when they force themselves to act up to their principles and suppress their inclinations, there is no hope for them - but in heaven.

In summary, parents matter, schools matter and life experiences matter, but they don't make a difference in shaping who we are. DNA is the only thing that makes a substantial systematic difference, accounting for 50 per cent of the variance in psychological traits. The rest comes down to chance environmental experiences that do not have long-term effects.

It was a tribute to my ability to present an image so at variance with what I felt that few noticed I was in any way different.

In fact, happiness is one of the most highly heritable aspects of personality. Twin studies generally show that from 50 percent to 80 percent of all the variance among people in their average levels of happiness can be explained by differences in their genes rather than in their life experiences. 28 (Particular episodes of joy or depression, however, must usually be understood by looking at how life events interact with a person’s emotional predisposition.)

If there should happen to be an irreconcilable variance between the two, that which has the superior obligation and validity ought, of course, to be preferred; or in other words, the Constitution ought to be preferred to the statute; the intention of the People to the intention of their agents.

The density and permanence of the mansion were, of course, at ironic variance with the fact that the quondam master of the house, except for one hour in every fifty-nine days, was no more substantial than a moonbeam.

Escalus, Prince of Verona. Paris, a young Nobleman, kinsman to the Prince. Montague,}Heads of two Houses at variance with each other. Capulet, } An Old Man, Uncle to Capulet. Romeo, Son to Montague. Mercutio, Kinsman to the Prince, and Friend to Romeo. Benvolio, Nephew to Montague, and Friend to Romeo. Tybalt, Nephew to Lady Capulet.

I cannot go through all my thoughts, so as to make them clear to you, nor have I ever dwelt on things, to shape a story of them. I know not where the beginning was, nor where the middle ought to be, nor even how at the present time I feel, or think, or ought to think. If I look for help to those around me, who should tell me right and wrong (being older and much wiser), I meet sometimes with laughter, and at other times with anger... ...I think; and nothing ever comes of it. Nothing, I mean, which I can grasp, and have with any surety; nothing but faint images, and wonderment, and wandering... ...Often too I wonder at the odds of fortune, which made me (helpless as I am, and fond of peace, and reading), the heiress of this mad domain... ...You must be tired of this story, and the time I take to think, and the weariness of my telling; but my life from day to day shows so little variance. Among the riders there is none whose safe return I watch for- I mean none more than any other- and indeed there seems no risk...

A lie is a statement that something is, which is not. then, since the Spirit's statement or conception of anything necessarily makes that thing exist, it is logically impossible for it to conceive a lie. Therefore the Spirit is Truth. Similarly disease and death are the negative of life, and therefore the Spirit, as the Principle of life, cannot embody disease or death in its Self-contemplation. In like manner also, since it is free to produce what it will, the Spirit cannot desire the presence of repugnant forms, and so one of its inherent Laws must be Beauty. In this treefold Law of Truth, Life and Beauty, we find the whole underlying nature of the spirit, and no action on the part of the individual can be at variance with the Originating Unity which does not contravert fundamental principles.

Always remember what Heraclitus said: 'The death of earth is the birth of water, the death of water is the birth of atmosphere, the death of atmosphere is fire, and conversely.' Remember, too, his image of the man who forgets the way he is going; and: 'They are at variance with that with which they most continuously have converse (Reason which governs the Universe), and the things they meet with every day appear alien to them'; and again: 'We suppose that we act and speak'; and: 'We must not be like children with parents,' that is, accept things simply as we have received them.

Whenever Louise got anxious, her dad always said, You know, Louise, statistically, and there’s a lot of variance in these numbers, but in general, from a strictly scientific point of view, everything turns out okay an improbable number of times.

Our travelling missionaries candidly relate, that when they spoke to the wife emperor Camhi, of the chronology of the Vulgate, of the Septuagint, and the Samaritan, Camhi replied to them, is it possible that the books you believe in are at variance?

Yet is not the power which injustice exercises of such a nature that wherever she takes up her abode, whether in a city, in an army, in a family, or in any other body, that body is, to begin with, rendered incapable of united action by reason of sedition and distraction; and does it not become its own enemy and at variance with all that opposes it, and with the just? Is not this the case? Yes,

weird ideas spark innovation because each helps companies do at least one of three things: (1) increase variance in available knowledge, (2) see old things in new ways, and (3) break from the past. These are the three basic organizing principles for innovative work,

Vanderbilt University scientists had discovered chemically testable differences between psychopaths and others. One was the variance in levels of dopamine, a naturally produced chemical that contributed to a person’s motivation and pleasure. Those scientists concluded that the elevated level of dopamine was not an additional symptom to the personality abnormalities already known, but rather responsible for the personality changes.

But loneliness isn’t necessarily tied to whether you have a partner or a best friend or an aspirational active social life in which you’re laughing all the time. It’s a variance that rests in the space between the relationships you have and the relationships you want. Loneliness lives in the gap.

How these papers have been placed in sequence will be made manifest in the reading of them. All needless matters have been eliminated, so that a history almost at variance with the possibilities of later-day belief may stand forth as simple fact. There is throughout no statement of past things wherein memory may err, for all the records chosen are exactly contemporary, given from the standpoints and within the range of knowledge of those who made them.

I believe firmly... that science can never contradict true religion, and that if they seem at variance, then that is due to our faulty understanding of one or the other. God gave us the Bible and he gave us nature to show his creation; it is absurd to think he might contradict himself. It is man who fails.

I remember reading once how some Stone Age Indians from the Brazilian rain forest with no knowledge or expectation of a world beyond the jungle were taken to Sao Paulo or Rio, and when they saw what it contained-the buildings, the cars, the passing airplanes-and how thoroughly at variance it was with their own simple lives, they wet themselves, lavishly and in unison. I believe I had some idea how they felt. It is such a strange contrast. When you’re on the AT, the forest is your universe, infinite and entire. It is all you experience day after day. Eventually it is about all you can imagine. You are aware, of course, that somewhere over the horizon there are mighty cities, busy factories, crowded freeways, but here in this part of the country, where woods drape the landscape for as far as the eye can see, the forest rules. Even the little towns like Franklin and Hiawassee and even Gatlinburg are just way stations scattered helpfully through the great cosmos of woods. But come off the trail, properly off, and drive somewhere, as we did now, and you realize how magnificently deluded you have been. Here, the mountains and woods were just backdrop-familiar, known, nearby, but no more consequential or noticed than the clouds that scudded across their ridgelines. Here the real business was up close and on top of you: gas stations, Wal-Marts, Kmarts, Dunkin Donuts, Blockbuster Videos, a ceaseless unfolding pageant of commercial hideousness.

There is nothing so certain that it cannot vary. Even the sun itself has its cycles of instability. Likewise, there is nothing so mutable that it cannot be fixed. Every revolution produces a new order. Every death is, simultaneously, a metamorphosis.

She smiled innocuously—at variance with her words. At this point he could not discern her degree of seriousness. A topic of world-shaking importance, yet dealt with facetiously; an android trait, possibly, he thought. No emotional awareness, no feeling-sense of the actual meaning of what she said. Only the hollow, formal, intellectual definitions of the separate terms. And, more, Rachael had begun to tease him. Imperceptibly she had passed from lamenting her condition to taunting him about his.

The Enlightened One said: I am not at variance with the unenlightened mind, the unenlightened mind is at variance with me. What it accepts, I accept. What it rejects, I reject.

When you are told that science has disproved the Bible, ask specifically where such is the case. True science and a true understanding of the Bible are never at variance.

Rather, she lives in the place of light sleep, where the variance between sleep and awake is often blurred.

Clarity and peace of mind are powerful tools. Achieving either (and both) is only possible when we allow ourselves to “see” life in all its variance.

I always get the funniest expressions from colleagues when I tell them that the best scientists understand that 2–3 percent of whatever it is they are studying is simply not quantifiable—it may be magic or aliens or random variance, none of which can be truly ruled out. If we are to be honest as scientists … we must admit there may be a few things that we are not supposed to know. I

As a matter of fact it required only a tolerable show of virtue for Peter to win encomiums at any time. He would brush his curly mop of hair away from his forehead, lift his eyes, part his lips, showing a row of tiny white teeth; then a dimple would appear in each cheek and a seraphic expression (wholly at variance with the facts) would overspread the baby face, whereupon the beholder...would cry "Angel boy!" and kiss him. He was even kissed now, though he had done nothing at all but exist and be an enchanting personage, which is one of the injustices of a world where a large number of virtuous and well-behaved people go unkissed to their graves!

But tiny variances in their friendship hinted at new paths to be explored. Conversations had a fresh edge...The group dynamics had taken a subtle but definite shift, with none of them quite yet sure where they had landed.

Perhaps the grumbler will object on the ground that he considers p a vital commodity, much more important than q, and that therefore the production of p should be expanded and that of q restricted. If this is really the meaning of his criticism, he is at variance with the valuations of the consumers. He throws off his mask and shows his dictatorial aspirations. Production should not be directed by the wishes of the public but by his own despotic discretion.

I think that we are infinitely greater than our minds and we are infinitely more than our images of ourselves. One of the sad things today is that so many people are frightened by the wonder of their own presence. They are dying to tie themselves into a system, a role, or to an image, or to a predetermined identity that other people have actually settled on for them. This identity may be totally at variance with the wild energies that are rising inside in their souls. Many of us get very afraid and we eventually compromise. We settle for something that is safe, rather than engaging the danger and the wildness that is in our own hearts. We should never forget that death is waiting for us. A man in Connemara said one time to a friend of mine, Beidh

It is also an error in democracies for the demagogues to endeavour to make the common people superior to the laws; and thus by setting them at variance with the rich, dividing one city into two; whereas they ought rather to speak in favour of the rich.

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

I repeat here what you will find in my first chapter, that the only thing that signifies to you in a book is what it means to you, and if your opinion is at variance with that of everyone else in the world it is of no consequence. Your opinion is valid for you. In matters of art people, especially, I think, in America, are apt to accept willingly from professors and critics a tyranny which in matters of government they would rebel against. But in these questions there is no right and wrong. The relation between the reader and his book is as free and intimate as that between the mystic and his God. Of all forms of snobbishness the literary is perhaps the most detestable, and there is no excuse for the fool who despises his fellow-man because he does not share his opinion of the value of a certain book. Pretence in literary appreciation is odious, and no one should be ashamed if a book that the best critics think highly of means nothing to him. On the other hand it is better not to speak ill of such books if you have not read them.

One thing in the school was captivating, lovely. Pictures of birds. Rose didn’t know if the teacher had climbed up and nailed them above the blackboard, too high for easy desecration, if they were her first and last hopeful effort, or if they dated from some earlier, easier time in the school’s history. Where had they come from, how had they arrived there, when nothing else did, in the way of decoration, illustration? A red-headed woodpecker; an oriole; a blue jay; a Canada goose. The colors clear and long-lasting. Backgrounds of pure snow, of blossoming branches, of heady summer sky. In an ordinary classroom they would not have seemed so extraordinary. Here they were bright and eloquent, so much at variance with everything else that what they seemed to represent was not the birds themselves, not those skies and snows, but some other world of hardy innocence, bounteous information, privileged lightheartedness. No stealing from lunch pails there; no slashing coats; no pulling down pants and probing with painful sticks; no fucking; no Franny.

Failure to use tax money to finance things not liked by the taxpaying public is routinely called ‘censorship.’ If such terminology were used consistently, virtually all of life would be just one long, unending censorship, as individuals choose whether to buy apples instead of oranges, vacations rather than violins, furniture rather than mutual funds. But of course no such consistency is intended. This strained use of the word ‘censorship’ appears only selectively, to describe public choices and values at variance with the choices and values of the anointed.

Some poor creatures have been so brutalized by the lash that they will sneak out of the way to give their masters free access to their wives and daughters. Do you think this proves the black man to belong to an inferior order of beings? What would you be, if you had been born and brought up a slave, with generations of slaves for ancestors? I admit that the black man is inferior. But what is it that makes him so? It is the ignorance in which white men compel him to live; it is the torturing whip that lashes manhood out of him; it is the fierce bloodhounds of the South, and the scarcely less cruel human bloodhounds of the north, who enforce the Fugitive Slave Law. They do the work. Southern gentlemen indulge in the most contemptuous expressions about the Yankees, while they, on their part, consent to do the vilest work for them, such as the ferocious bloodhounds and the despised negro-hunters are employed to do at home. When southerners go to the north, they are proud to do them honor; but the northern man is not welcome south of Mason Dixon's line, unless he suppresses every thought and feeling at variance with their "peculiar institution." Nor is it enough to be silent. The masters are not pleased, unless they obtain a greater degree of subservience than that; and they are generally accommodated. Do they respect the northerner for this? I trow not. Even the slaves despise "a northern man with southern principles;" and that is the class they generally see. When northerners go to the south to reside, they prove very apt scholars. They soon imbibe the sentiments and disposition of their neighbors, and generally go beyond their teachers. Of the two, they are proverbially the hardest masters.

Thus we arrive at the problem of the relation of religion to the negation of sexual desire. Sexual debility results in a lowering of self-confidence. In one case it is compensated by the brutalization of sexuality, to maintain sexual repression, in the other by rigid character traits. The compulsion to control one's sexuality, to maintain sexual repression, leads to the development of pathologic, emotionally tinged notions of honor and duty, bravery and self-control. But the pathology and emotionality of these psychic attitudes are strongly at variance with the reality of one's personal behavior. The man who attains genital satisfaction, is honorable, responsible, brave, and controlled, without making much of a fuss about it. These attitudes are an organic part of his personality. The man whose genitals are weakened, whose sexual structure is full of contradictions, must continually remind himself to control his sexuality, to preserve his sexual dignity, to be brave in the face of temptation, etc. The struggle to resist the temptation to masturbate is a struggle that is experienced by every adolescent and every child, without exception. All the elements of the reactionary man's structure are developed in this struggle. It is in the lower middle classes that this structure is reinforced most strongly and embedded most deeply. Every form of mysticism derives it's most active energy and, in part, also it's content from this compulsory suppression of sexuality.

It is true that those of us who have political experience could wrestle for power just as any other politician. But we have no time; we have more important things to do. And there is no doubt that the knowledge we hold to be sacred would be lost in the process. To acquire power, millions of people have to be fed illusions. This too is true: Lenin won over millions of Russian peasants, without whom the Russian Revolution would have been impossible, with a slogan which was at variance with the basic collective tendencies of the Russian party. The slogan was: "Take the land of the large land-owners. It is to be your individual property." And the peasants followed. They would not have offered their allegiance if they had been told in 1917 that this land would one day be collectivized. The truth of this is attested to by the bitter fight for the collectivization of Russian agriculture around 1930. In social life there are degrees of power and degrees of falsity. The more the masses of people adhere to truth, the less power-mongering there will be; the more imbued with irrational illusions the masses of people are, the more widespread and brutal individual power-mongering will be.

Still, however, she had the sensation of there being something more than immediately appeared, in Mr Elliot's wishing, after an interval of so many years, to be well received by them. In a worldly view, he had nothing to gain by being on terms with Sir Walter; nothing to risk by a state of variance.

So we must decide that anyone may entertain contrary opinions about the notions, if he does not mean to uphold anything at variance with faith. If, however, anyone should entertain a false opinion of the notions, knowing or thinking that consequences against the faith would follow, he would lapse into heresy.

. . . they who plead an absolute right cannot be satisfied with anything short of personal representation, because all natural rights must be the rights of individuals; as by nature there is no such thing as politic or corporate personality; all these things are mere fictions of law, they are creatures of voluntary institution; men as men are individuals, and nothing else. They, therefore, who reject the principle of natural and personal representation, are essentially and eternally at variance with those who claim it. As to the first sort of reformers, it is ridiculous to talk to them of the British constitution upon any or upon all of its bases; for they lay it down that every man ought to govern himself, and that where he cannot go himself he must send his representative; that all other government is usurpation; and is so far from having a claim to our obedience, it is not only our right, but our duty, to resist it.

The novel, then, provides a reduction of the world different from that of the treatise. It has to lie. Words, thoughts, patterns of word and thought, are enemies of truth, if you identify that with what may be had by phenomenological reductions. Sartre was always, as he explains in his autobiography, aware of their being at variance with reality. One remembers the comic account of this antipathy in Iris Murdoch Under the Net, one of the few truly philosophical novels in English; truth would be found only in a silent poem or a silent novel. As soon as it speaks, begins to be a novel, it imposes causality and concordance, development, character, a past which matters and a future within certain broad limits determined by the project of the author rather than that of the characters. They have their choices, but the novel has its end. * ____________________ * There is a remarkable passage in Ortega y Gasset London essay ' History as a System' (in Philosophy and History, ed. Klibansky and Paton, 1936) which very clearly states the issues more notoriously formulated by Sartre. Ortega is discussing man's duty to make himself. 'I invent projects of being and doing in the light of circumstance. This alone I come upon, this alone is given me: circumstance. It is too often forgotten that man is impossible without imagination, without the capacity to invent for himself a conception of life, to "ideate" the character he is going to be. Whether he be original or a plagiarist, man is the novelist of himself... Among... possibilities I must choose. Hence, I am free. But, be it well understood, I am free by compulsion, whether I wish to be or not... To be free means to be lacking in constitutive identity, not to have subscribed to a determined being, to be able to be other than what one was...' This 'constitutive instability' is the human property lacking in the novels condemned by Sartre and Murdoch. Ortega differs from Sartre on the use of the past; but when he says that his free man is, willy-nilly, 'a second-hand God,' creating his own entity, he is very close to Sartre, who says that to be is to be like the hero in a novel. In one instance the eidetic image is of God, in the other of the Hero.

In other words, you might say that I still have no understanding of what makes human beings tick. My apprehension on discovering that my concept of happiness seemed to be completely at variance with that of everyone else was so great as to make me toss sleeplessly and groan night after night in my bed. It drove me indeed to the brink of lunacy. I wonder if I have actually been happy. People have told me, really more times than I can remember, ever since I was a small boy, how lucky I was, but I have always felt as if I were suffering in hell. It has seemed to me in fact that those who called me lucky were incomparably more fortunate than I.

An awful lot of hokum is talked about love, you know. An importance is ascribed to it that is entirely at variance with fact. People talk as though it were self-evidently the greatest of human values. Nothing is less self-evident. Until Plato dressed his sentimental sensuality in a captivating literary form the ancient world laid no more stress on it than was sensible; the healthy realism of the Muslims has never looked upon it as anything but a physical need; it was Christianity, buttressing its emotional claims with neo-Platonism, that made it into the end an aim, the reason, the justification of life. But Christianity was the religion of slaves. It offered the weary and the heavy-laden heaven to compensate them in the future for their misery in this world and the opiate of love to enable them to bear it in the present. And like every drug it enervated and destroyed those who became subject to it. For two thousand years it's suffocated us. It's weakened our wills and lessened our courage. In this modern world we live in we know that almost everything is more important to us than love, we know that only the soft and the stupid allow it to affect their actions, and yet we pay it a foolish lip-service. In books, on the stage, in the pulpit, on the platform the same old sentimental rubbish is talked that was used to hoodwink the slaves of Alexandria.

The specious idea that gender differences are due entirely to culture, and have nothing to do with biological or archetypal predispositions, still enjoys wide currency in our society, yet it rests on the discredited tabula rasa theory of human development and is at variance with the overwhelming mass of anthropological and scientific evidence.

Since the survival impulse in nature is transmuted into two different and contradictory spiritualized forms, which we may briefly designate as the will-to-live-truly and the will-to-power, man is at variance with himself. The power of the second impulse places him more fundamentally in conflict with his fellowman than democratic liberalism realizes.

More than economic dependency of the wife and children on the husband and father is needed to preserve the institution of the authoritarian family [and its support of the authoritarian state]. For the suppressed classes, this dependency is endurable only on condition that the consciousness of being a sexual being is suspended as completely as possible in women and in children. The wife must not figure as a sexual being, but solely as a child-bearer. Essentially, the idealization and deification of motherhood, which are so flagrantly at variance with the brutality with which the mothers of the toiling masses are actually treated, serve as means of preventing women from gaining a sexual consciousness, of preventing the imposed sexual repression from breaking through and of preventing sexual anxiety and sexual guilt-feelings from losing their hold. Sexually awakened women, affirmed and recognized as such, would mean the complete collapse of the authoritarian ideology. Conservative sexual reform has always made the mistake of merely making a slogan of "the right of woman to her own body," and not clearly and unmistakably regarding and defending woman as a sexual being, at least as much as it regards and defends her as a mother. Furthermore, conservative sexual reform based its sexual policies predominantly on the function of procreation, instead of undermining the reactionary view that equates sexuality and procreation.

One might go to the bakery, perhaps," he said. "But did you know the baker has tuberculosis? All the people here run around in a highly infectious state. The baker's daughter has tuberculosis too, it seems to have something to do with the runoff from the cellulose factory, with the steam that the locomotives have spewed out for decades, with the bad diet that people eat. Almost all of them have cankered lung lobes, pneumothorax and pneumoperitoneum are endemic. They have tuberculosis of the lungs, the head, the arms and legs. All of them have tubercular abscesses somewhere on their bodies. The valley is notorious for tuberculosis. You will find every form of it here: skin tuberculosis, brain tuberculosis, intestinal tuberculosis. Many cases of meningitis, which is deadly within hours. The workmen have tuberculosis from the dirt they dig around in, the farmers have it from their dogs and the infected milk. The majority of the people have galloping consumption. Moreover," he said, "the effect of the new drugs, of streptomycin for example, is nil. Did you know the knacker has tuberculosis? That the landlady has tuberculosis? That the landlady has tuberculosis? That her daughters have been to sanatoria on three occasions? Tuberculosis is by no means on the way out. People claim it is curable. but that's what the pharmaceutical industry says. In fact, tuberculosis is as incurable as it always was. Even people who have been inoculated against it come down with it. Often those who have it the worst are the ones who look so healthy that you wouldn't suspect they were ill at all. Their rosy faces are utterly at variance with their ravaged lungs. You keep running into people who've had to endure a cautery or, at the very least, a transverse lesion. Most of them have had their lives ruined by failed reconstructive surgery." We didn't go to the bakery. Straight home instead.

Falsehood, ingratitude, injustice, the puerility of the ends which we ourselves look upon as great and momentous… these all so contradict the idea of what men might be if they only would, and are so at variance with our active wish to see them better, that, to avoid hating where one cannot love, it seems but a slight sacrifice to forego all the joys of fellowship with our kind.

One of the slight variances between the Stalwarts and their fellow Republicans the Half-Breeds is that the Half-Breeds, partly out of frustration with the Civil War sainthood of Grant, were clean-shirt guys more interested in stumping for mild civil service reform—a platform whose merit would make for a less stirring campaign song. A bureaucrat should pass a test, hurrah, hurrah!

In other words, you might say that I still have no understanding of what makes human beings tick. My apprehension on discovering that my concept of happiness seemed to be completely at variance with that of everyone else was so great as to make me toss sleeplessly and groan night after night in my bed. It drove me indeed to the brink of lunacy. I wonder if I have actually been happy.

Later on, towards the middle of my life, I grew more and more opposed to alcoholic drinks: I, an opponent of vegetarianism, who have experienced what vegetarianism is, — just as Wagner, who converted me back to meat, experienced it, — cannot with sufficient earnestness advise all more spiritual natures to abstain absolutely from alcohol. Water answers the purpose. . . . I have a predilection in favour of those places where in all directions one has opportunities of drinking from running brooks. In vino Veritas: it seems that here once more I am at variance with the rest of the world about the concept 'Truth' — with me spirit moves on the face of the waters. . . . Here are a few more indications as to my morality. A heavy meal is digested more easily than an inadequate one. The first principle of a good digestion is that the stomach should become active as a whole. A man ought, therefore, to know the size of his stomach. For the same reasons all those interminable meals, which I call interrupted sacrificial feasts, and which are to be had at any table d'hôte, are strongly to be deprecated. Nothing should be eaten between meals, coffee should be given up — coffee makes one gloomy. Tea is beneficial only in the morning. It should be taken in small quantities, but very strong. It may be very harmful, and indispose you for the whole day, if it be taken the least bit too weak. Everybody has his own standard in this matter, often between the narrowest and most delicate limits. In an enervating climate tea is not a good beverage with which to start the day: an hour before taking it an excellent thing is to drink a cup of thick cocoa, feed from oil. Remain seated as little as possible, put no trust in any thought that is not born in the open, to the accompaniment of free bodily motion — nor in one in which even the muscles do not celebrate a feast. All prejudices take their origin in the intestines. A sedentary life, as I have already said elsewhere, is the real sin against the Holy Spirit.

By closing one eye, you removed binocular vision, the slight variance in images, called “binocular disparity,” that occurs when we view an object with both eyes open. Binocular vision—sometimes called “depth perception”—allows us to see the world as three-dimensional. When you close one eye, the single image is two-dimensional—that is, it is flat, like a photograph, and therefore can be “copied” onto flat paper.

God has not forgotten you. He will as readily order about the forces of the universe on your account as He did on Noah’s. His plans for Noah were also plans for the whole world through Noah. So they are for you. He will use you for the good of the whole world if you will let Him. SELECTED We may forget; God does not! God’s time is never wrong, Never too fast nor too slow; The planets move to its steady pace As the centuries come and go. Stars rise and set by that time, The punctual comets come back With never a second’s variance, From the round of their viewless track. Men space their years by the sun, And reckon their months by the moon, Which never arrive too late And never depart too soon. Let us set our clocks by God’s, And order our lives by His ways, And nothing can come and nothing can go Too soon or too late in our day. ANNIE JOHNSON FLINT “There are no dates in His fine leisure.

As he talked or listened, he made grimaces like a monkey.  He said yes by dropping his eyelids and thrusting his chin forward.  He spoke with childish arrogance strangely at variance with the subservient position he occupied beneath the veranda.  He, with his many followers, was lord and master of Balesuna village.  But the white man, without followers, was lord and master of Berande—ay, and on occasion, single-handed, had made himself lord and master of Balesuna village as well.  Seelee did not like to remember that episode.  It had occurred in the course of learning the nature of white men and of learning to abominate them.  He had once been guilty of sheltering three runaways from Berande.  They had given him all they possessed in return for the shelter and for promised aid in getting away to Malaita.  This had given him a glimpse of a profitable future, in which his village would serve as the one depot on the underground railway between Berande and Malaita. Unfortunately, he was ignorant of the ways

events are apt to be in disgusting discrepancy with the anticipations of the most ingenious tacticians; the difficulties of the expedition are ridiculously at variance with able calculations; the enemy has the impudence not to fall into confusion as had been reasonably expected of him; the mind of the gallant general begins to be distracted by news of intrigues against him at home, and, notwithstanding the handsome compliments he paid to Providence as his undoubted patron before setting out, there seems every probability that the Te Deums will be all on the other side. So

Besides that, his secret - and principal - reason for retiring was to devote himself entirely to his idée fixe, his collection which was becoming ever larger and more complicated. Van Hulle's concern was no longer simply to have beautiful clocks or rare timepieces; his feelings for them were not simply those one has for inanimate objects. True, their outward appearance was still important, their craftsmanship, their mechanisms, heir value as works of art, but the fact that he had collected so many was for a different reason entirely. It was a result of his strange preoccupation with the exact time. It was no longer enough for him that they were interesting. He was irritated by the differences in time they showed. Above all when they struck the hours and the quarters. One, very old, was deranged and got confused in keeping count of the passage of time, which it had been doing for so long. Others were behind, little Empire clocks with children's voices almost, as if they had not quite grown up. In short, the clocks were always at variance. They seemed to be running after each other, calling out, getting lost, looking for each other at all the changing crossroads of time.

Every good man in this world has convictions about right and wrong. They are his soul's riches, his spiritual gold. When his conduct is at variance with these, he knows that it is a departure, a falling; and this is a simple and clear matter. If falling were all that ever happened to a good man, all his days would be a simple matter of striving and repentance. But it is not all. There come to him certain junctures, crises, when life, like a highwayman, springs upon him, demanding that he stand and deliver his convictions in the name of some righteous cause, bidding him do evil that good may come.

OKRs have two variants, and it is important to differentiate between them: Commitments are OKRs that we agree will be achieved, and we will be willing to adjust schedules and resources to ensure that they are delivered. The expected score for a committed OKR is 1.0; a score of less than 1.0 requires explanation for the miss, as it shows errors in planning and/or execution. By contrast, aspirational OKRs express how we’d like the world to look, even though we have no clear idea how to get there and/or the resources necessary to deliver the OKR. Aspirational OKRs have an expected average score of 0.7, with high variance.

But the bull-dog ant of Australia affords us the most extraordinary example of this kind; for if it is cut in two, a battle begins between the head and the tail. The head seizes the tail with its teeth, and the tail defends itself bravely by stinging the head; the battle may last for half an hour, until they die or are dragged away by the other ants. This contest takes place every time the experiment is tried . . . . Yunghahn relates that he saw in Java a plain, as far as the eye could reach, entirely covered with skeletons, and took it for a battle-field; they were, however, merely the skeletons of large turtles, . . . which come this way out of the sea to lay their eggs, and are then attacked by wild dogs who with their united strength lay them on their backs, strip off the small shell from the stomach, and devour them alive. But often then a tiger pounces upon the dogs . . . . For this these turtles are born . . . . Thus the will to live everywhere preys upon itself, and in different forms is its own nourishment, till finally the human race, because it subdues all the others, regards nature as a manufactory for its own use. Yet even the human race . . . reveals in itself with most terrible distinctness this conflict, this variance of the will with itself; and we find homo homini lupus.

1.    Sun Tzu said: Whoever is first in the field and awaits the coming of the enemy, will be fresh for the fight; whoever is second in the field and has to hasten to battle will arrive exhausted. 2.    Therefore the clever combatant imposes his will on the enemy, but does not allow the enemy’s will to be imposed on him. [One mark of a great soldier is that he fight on his own terms or fights not at all.77 ] 3.    By holding out advantages to him, he can cause the enemy to approach of his own accord; or, by inflicting damage, he can make it impossible for the enemy to draw near. [In the first case, he will entice him with a bait; in the second, he will strike at some important point which the enemy will have to defend.] 4.    If the enemy is taking his ease, he can harass him; [This passage may be cited as evidence against Mei Yao-Ch’en’s interpretation of I. ss. 23.] if well supplied with food, he can starve him out; if quietly encamped, he can force him to move. 5.    Appear at points which the enemy must hasten to defend; march swiftly to places where you are not expected. 6.    An army may march great distances without distress, if it marches through country where the enemy is not. [Ts’ao Kung sums up very well: “Emerge from the void [q.d. like “a bolt from the blue”], strike at vulnerable points, shun places that are defended, attack in unexpected quarters.”] 7.    You can be sure of succeeding in your attacks if you only attack places which are undefended. [Wang Hsi explains “undefended places” as “weak points; that is to say, where the general is lacking in capacity, or the soldiers in spirit; where the walls are not strong enough, or the precautions not strict enough; where relief comes too late, or provisions are too scanty, or the defenders are variance amongst themselves.”] You can ensure the safety of your defense if you only hold positions that cannot be attacked. [I.e., where there are none of the weak points mentioned above. There is rather a nice point involved in the interpretation of this later clause. Tu

Though retaining what I considered the fundamentals of Freud's teachings, I realized by that time that my search for a better understanding had led me in directions that were at variance with Freud. If so many factors that Freud regarded as instinctual were culturally determined, if so much that Freud considered libidinal was a neurotic need for affection, provoked by anxiety and aimed at feeling safe with others, then the libido theory was no longer tenable. Childhood experiences remained important, but the influence they exerted on our lives appeared in a new light. Other theoretical differences inevitably followed. Hence it became necessary to formulate in my own mind where I stood in reference to Freud.

It will be noticed that the fundamental theorem proved above bears some remarkable resemblances to the second law of thermodynamics. Both are properties of populations, or aggregates, true irrespective of the nature of the units which compose them; both are statistical laws; each requires the constant increase of a measurable quantity, in the one case the entropy of a physical system and in the other the fitness, measured by m, of a biological population. As in the physical world we can conceive the theoretical systems in which dissipative forces are wholly absent, and in which the entropy consequently remains constant, so we can conceive, though we need not expect to find, biological populations in which the genetic variance is absolutely zero, and in which fitness does not increase. Professor Eddington has recently remarked that 'The law that entropy always increases—the second law of thermodynamics—holds, I think, the supreme position among the laws of nature'. It is not a little instructive that so similar a law should hold the supreme position among the biological sciences. While it is possible that both may ultimately be absorbed by some more general principle, for the present we should note that the laws as they stand present profound differences—-(1) The systems considered in thermodynamics are permanent; species on the contrary are liable to extinction, although biological improvement must be expected to occur up to the end of their existence. (2) Fitness, although measured by a uniform method, is qualitatively different for every different organism, whereas entropy, like temperature, is taken to have the same meaning for all physical systems. (3) Fitness may be increased or decreased by changes in the environment, without reacting quantitatively upon that environment. (4) Entropy changes are exceptional in the physical world in being irreversible, while irreversible evolutionary changes form no exception among biological phenomena. Finally, (5) entropy changes lead to a progressive disorganization of the physical world, at least from the human standpoint of the utilization of energy, while evolutionary changes are generally recognized as producing progressively higher organization in the organic world.

Modern architects and engineers are still trying to understand how the ancient Greeks were able to build the Parthenon in ten years when the restoration of the monument has continued for more than three decades and is still not complete. What they have learned and shared along this arduous path of rediscovery is that the Greeks were highly skilled at building visual compensations into their structures. Columns were crafted and positioned to compensate for how the eye interprets what it sees at a distance. Subtle variances in the surface of platforms, columns, and colonnades provide the appearance of geometric proportion, whereas if they had worked from the perspective of a flat datum surface, the brain would interpret the results as being slightly skewed.

Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.

This universal conflict is to be seen most clearly in the animal kingdom. Animals have the vegetable kingdom for their nourishment, and within the animal kingdom again every animal is the prey and food of some other. This means that the matter in which an animal’s Idea manifests itself must stand aside for the manifestation of another Idea, since every animal can maintain its own existence only by the incessant elimination of another’s. Thus the will-to-live generally feasts on itself, and is in different forms its own nourishment, till finally the human race, because it subdues all the others, regards nature as manufactured for its own use. Yet, as will be seen in the fourth book, this same human race reveals in itself with terrible clearness that conflict, that variance of the will with itself, and we get homo homini lupus.71 However, we shall again recognize the same contest, the same subjugation, just as well at the low grades of the will’s objectivity. Many insects (especially the ichneumon flies) lay their eggs on the skin, and even in the body, of the larvae of other insects, whose slow destruction is the first task of the newly hatched brood. The young hydra, growing out of the old one as a branch, and later separating itself therefrom, fights while it is still firmly attached to the old one for the prey that offers itself, so that the one tears it out of the mouth of the other. But the most glaring example of this kind is afforded by the bulldog-ant of Australia, for when it is cut in two, a battle begins between the head and the tail. The head attacks the tail with its teeth, and the tail defends itself bravely by stinging the head. The contest usually lasts for half an hour, until they die or are dragged away by other ants. This takes place every time.

astonishing number of senior leaders are systemically incapable of identifying their organization’s most glaring and dangerous shortcomings. This is not a function of stupidity, but rather stems from two routine pressures that constrain everybody’s thinking and behavior. The first is comprised of cognitive biases, such as mirror imaging, anchoring, and confirmation bias. These unconscious motivations on decision-making under uncertain conditions make it inherently difficult to evaluate one’s own judgments and actions. As David Dunning, a professor of psychology at Cornell University, has shown in countless environments, people who are highly incompetent in terms of their skills or knowledge are also terrible judges of their own performance. For example, people who perform the worst on pop quizzes also have the widest variance between how they thought they performed and the actual score that they earned.22

The opposite of alienation is integration, a psychological sense of connection and wholeness.[1] People whose identities are integrated can see a through-line connecting the many selves they have been across various times and places. Every human being changes over time, of course, and alters their behavior depending on the situation or setting they’re in. There is no static “true self” that stops adapting and changing. To a masked Autistic person, this fact can be really disturbing, because we may lack a consistent “story” to tell ourselves about who we really are. Our personalities are just means to an end, externally motivated rather than driven by some internal force or desire. Someone with an integrated identity isn’t disturbed by change and variance, though, because they see a connection that endures across the many people they have been: core values that persist across their life span, and a narrative of personal growth that explains how they moved from the person they once were, to who they are today.[2]

Through the fall, the president’s anger seemed difficult to contain. He threatened North Korea with “fire and fury,” then followed up with a threat to “totally destroy” the country. When neo-Nazis and white supremacists held a rally in Charlottesville, Virginia, and one of them killed a protester and injured a score of others, he made a brutally offensive statement condemning violence “on many sides … on many sides”—as if there was moral equivalence between those who were fomenting racial hatred and violence and those who were opposing it. He retweeted anti-Muslim propaganda that had been posted by a convicted criminal leader of a British far-right organization. Then as now, the president’s heedless bullying and intolerance of variance—intolerance of any perception not his own—has been nurturing a strain of insanity in public dialogue that has been long in development, a pathology that became only more virulent when it migrated to the internet. A person such as the president can on impulse and with minimal effort inject any sort of falsehood into public conversation through digital media and call his own lie a correction of “fake news.” There are so many news outlets now, and the competition for clicks is so intense, that any sufficiently outrageous statement made online by anyone with even the faintest patina of authority, and sometimes even without it, will be talked about, shared, and reported on, regardless of whether it has a basis in fact. How do you progress as a culture if you set out to destroy any common agreement as to what constitutes a fact? You can’t have conversations. You can’t have debates. You can’t come to conclusions. At the same time, calling out the transgressor has a way of giving more oxygen to the lie. Now it’s a news story, and the lie is being mentioned not just in some website that publishes unattributable gossip but in every reputable newspaper in the country. I have not been looking to start a personal fight with the president. When somebody insults your wife, your instinctive reaction is to want to lash out in response. When you are the acting director, or deputy director, of the FBI, and the person doing the insulting is the chief executive of the United States, your options have guardrails. I read the president’s tweets, but I had an organization to run. A country to help protect. I had to remain independent, neutral, professional, positive, on target. I had to compartmentalize my emotions. Crises taught me how to compartmentalize. Example: the Boston Marathon bombing—watching the video evidence, reviewing videos again and again of people dying, people being mutilated and maimed. I had the primal human response that anyone would have. But I know how to build walls around that response and had to build them then in order to stay focused on finding the bombers. Compared to experiences like that one, getting tweeted about by Donald Trump does not count as a crisis. I do not even know how to think about the fact that the person with time on his hands to tweet about me and my wife is the president of the United States.

All the authorities, however, agree as to the following facts:—that until the third day after Hephaestion’s death, Alexander neither tasted food nor paid any attention to his personal appearance, but lay on the ground either bewailing or silently mourning; that he also ordered a funeral pyre to be prepared for him in Babylon at the expense of 10,000 talents; some say at a still greater cost; that a decree was published throughout all the barbarian territory for the observance of a public mourning. Many of Alexander’s Companions dedicated themselves and their arms to the dead Hephaestion in order to show their respect to him; and the first to begin the artifice was Eumenes, whom we a short time ago mentioned as having been at variance with him. This he did that Alexander might not think he was pleased at Hephaestion’s death. Alexander did not appoint any one else to be commander of the Companion cavalry in the place of Hephaestion, so that the name of that general might not perish from the brigade; but that division of cavalry was still called Hephaestion’s and the figure made from Hephaestion went in front of it.

His duty, as he saw it, “was to combine both idealism and efficiency” by working with Platt for the people.5 This was easier said than done, since the interests of the organization and the community were often at variance; but Roosevelt thought he had a solution. “I made up my mind that the only way I could beat the bosses whenever the need to do so arose (and unless there was such a need I did not wish to try) was … by making my appeal as directly and emphatically as I knew how to the mass of voters themselves.”6 In other words, he looked as always to publicity as a means to wake up the electorate and ensure governmental responsibility. Men like Platt and Odell did not like to operate “in the full glare of public opinion”; their favorite venues were the closed conference room, the private railroad car, the whispery parlors of the Fifth Avenue Hotel. Roosevelt was willing to meet in all these places with them, but he intended to announce every meeting loudly beforehand, and describe it minutely afterward. He would therefore not be asked to do anything that the organization did not wish the public to know about; but whenever Boss Platt had a reasonable request to make, Roosevelt would gladly comply, and see that the organization got credit for it.7

The appropriation of terms from psychology to discredit political opponents is part of the modern therapeutic culture that the sociologist Christopher Lasch criticized. Along with the concept of the authoritarian personality, the term “-phobe” for political opponents has been added to the arsenal of obloquy deployed by technocratic neoliberals against those who disagree with them. The coinage of the term “homophobia” by the psychologist George Weinberg in the 1970s has been followed by a proliferation of pseudoclinical terms in which those who hold viewpoints at variance with the left-libertarian social consensus of the transatlantic ruling class are understood to suffer from “phobias” of various kinds similar to the psychological disorders of agoraphobia (fear of open spaces), ornithophobia (fear of birds), and pentheraphobia (fear of one’s mother-in-law). The most famous use of this rhetorical strategy can be found in then-candidate Hillary Clinton’s leaked confidential remarks to an audience of donors at a fund-raiser in New York in 2016: “You know, to just be grossly generalistic, you could put half of Trump’s supporters into what I call the basket of deplorables. Right? They’re racist, sexist, homophobic, xenophobic, Islamophobic—you name it.” A disturbed young man who is driven by internal compulsions to harass and assault gay men is obviously different from a learned Orthodox Jewish rabbi who is kind to lesbians and gay men as individuals but opposes homosexuality, along with adultery, premarital sex, and masturbation, on theological grounds—but both are "homophobes.” A racist who opposes large-scale immigration because of its threat to the supposed ethnic purity of the national majority is obviously different from a non-racist trade unionist who thinks that immigrant numbers should be reduced to create tighter labor markets to the benefit of workers—but both are “xenophobes.” A Christian fundamentalist who believes that Muslims are infidels who will go to hell is obviously different from an atheist who believes that all religion is false—but both are “Islamophobes.” This blurring of important distinctions is not an accident. The purpose of describing political adversaries as “-phobes” is to medicalize politics and treat differing viewpoints as evidence of mental and emotional disorders. In the latter years of the Soviet Union, political dissidents were often diagnosed with “sluggish schizophrenia” and then confined to psychiatric hospitals and drugged. According to the regime, anyone who criticized communism literally had to be insane. If those in today’s West who oppose the dominant consensus of technocratic neoliberalism are in fact emotionally and mentally disturbed, to the point that their maladjustment makes it unsafe to allow them to vote, then to be consistent, neoliberals should support the involuntary confinement, hospitalization, and medication of Trump voters and Brexit voters and other populist voters for their own good, as well as the good of society.

According to Bartholomew, an important goal of St. Louis zoning was to prevent movement into 'finer residential districts . . . by colored people.' He noted that without a previous zoning law, such neighborhoods have become run-down, 'where values have depreciated, homes are either vacant or occupied by color people.' The survey Bartholomew supervised before drafting the zoning ordinance listed the race of each building's occupants. Bartholomew attempted to estimate where African Americans might encroach so the commission could respond with restrictions to control their spread. The St. Louis zoning ordinance was eventually adopted in 1919, two years after the Supreme Court's Buchanan ruling banned racial assignments; with no reference to race, the ordinance pretended to be in compliance. Guided by Bartholomew's survey, it designated land for future industrial development if it was in or adjacent to neighborhoods with substantial African American populations. Once such rules were in force, plan commission meetings were consumed with requests for variances. Race was frequently a factor. For example, on meeting in 1919 debated a proposal to reclassify a single-family property from first-residential to commercial because the area to the south had been 'invaded by negroes.' Bartholomew persuaded the commission members to deny the variance because, he said, keeping the first-residential designation would preserve homes in the area as unaffordable to African Americans and thus stop the encroachment. On other occasions, the commission changed an area's zoning from residential to industrial if African American families had begun to move into it. In 1927, violating its normal policy, the commission authorized a park and playground in an industrial, not residential, area in hopes that this would draw African American families to seek housing nearby. Similar decision making continued through the middle of the twentieth century. In a 1942 meeting, commissioners explained they were zoning an area in a commercial strip as multifamily because it could then 'develop into a favorable dwelling district for Colored people. In 1948, commissioners explained they were designating a U-shaped industrial zone to create a buffer between African Americans inside the U and whites outside. In addition to promoting segregation, zoning decisions contributed to degrading St. Louis's African American neighborhoods into slums. Not only were these neighborhoods zoned to permit industry, even polluting industry, but the plan commission permitted taverns, liquor stores, nightclubs, and houses of prostitution to open in African American neighborhoods but prohibited these as zoning violations in neighborhoods where whites lived. Residences in single-family districts could not legally be subdivided, but those in industrial districts could be, and with African Americans restricted from all but a few neighborhoods, rooming houses sprang up to accommodate the overcrowded population. Later in the twentieth century, when the Federal Housing Administration (FHA) developed the insure amortized mortgage as a way to promote homeownership nationwide, these zoning practices rendered African Americans ineligible for such mortgages because banks and the FHA considered the existence of nearby rooming houses, commercial development, or industry to create risk to the property value of single-family areas. Without such mortgages, the effective cost of African American housing was greater than that of similar housing in white neighborhoods, leaving owners with fewer resources for upkeep. African American homes were then more likely to deteriorate, reinforcing their neighborhoods' slum conditions.

Modeling the evolution of modularity became significantly easier after a kind of genetic variation was discovered by quantitative trait locus (QTL) mapping in the lab of James Cheverud at Washington University called 'relationship QTL' or r-QTL for short. An r-QTL is a genetic locus that affects the correlations between two quantitative traits (i.e. their variational relationship, and therefore, 'relationship' loci). Surprisingly, a large fraction of these so-mapped loci are also neutral with respect to the character mean. This means one can select on these 'neutral' r-QTLs without simultaneously changing the character mean in a certain way. It was easy to show that differential directional selection on a character could easily lead a decrease in genetic correlation between characters. Of course, it is not guaranteed that each and every population has the right kind of r-QTL polymorphisms, nor is it yet clear what kind of genetic architecture allows for the existence of an r-QTL. Nevertheless, these findings make it plausible that differential directional selection can enhance the genetic/variational individuality of traits and, thus, may play a role in the origin of evolutionary novelties by selecting for variational individuality. It must be added, though, that there has been relatively little research in this area and that we will need to see more to determine whether we understand what is going on here, if anything. In particular, one difficulty is the mathematical modeling of gene interaction (epistasis), because the details of an epistasis model determine the outcome of the evolution by natural selection. One result shows that natural selection increases or decreases mutational variance, depending on whether the average epistatic effects are positive or negative. This means that the genetic architecture is more determined by the genetic architecture that we start with than by the nature of the selection forces that act upon it. In other words, the evolution of a genetic architecture could be arbitrary with respect to selection.

solid player is a mental game fish if they: Change a proven winning strategy because they are running bad/hot. Never recognize when someone has played well against them and/or believe everyone they play against is bad and just gets lucky. Try to win every hand. Think the outcome of a hand can be changed by shouting, praying, or playing a favorite hand. Get frustrated when a bad player plays badly and they even educate them as to why they are bad. Feel like a failure when they lose a hand that was played profitably. Think the solution to running bad is to stop playing or change stakes. Read a poker book cover to cover and think they know everything in it. Watch some of Phil Galfond’s training videos and think they should now be able to crush the game like him. Believe that they are cursed or that other people are luckier than they are. Believe it’s possible to own another player’s soul. Play more hands when they are winning/losing. Play fewer hands when they are winning/losing. Play badly when the stakes are too small for them to care. Allow things to get personal with another regular. Tell bad beat stories to anyone that will listen, while doing nothing to improve how they react to bad beats. Say “one time.

I might disagree with them, but accept that they have some purpose to play in God’s larger plan, Then Iluvatar arose, and the Ainur perceived that he smiled; and he lifted up his left hand, and a new theme began amid the storm, like and yet unlike to the former theme, and it gathered power and had new beauty. But the discord of Melkor rose in uproar and contended with it, and again there was a war of sound more violent than before, until many of the Ainur were dismayed and sang no longer, and Melkor had the mastery. Then again Ilu´ vatar arose, and the Ainur perceived that his countenance was stern; and he lifted up his right hand, and behold! a third theme grew amid the confusion, and it was unlike the others. For it seemed at first soft and sweet, a mere rippling of gentle sounds in delicate melodies; but it could not be quenched, and it took to itself power and profundity. And it seemed at last that there were two musics progressing at one time before the seat of Iluvatar, and they were utterly at variance. The one was deep and wide and beautiful, but slow and blended with an immeasurable sorrow, from which its beauty chiefly came. The other had now achieved a unity of its own; but it was loud, and vain, and endlessly repeated; and it had little harmony, but rather a clamorous unison as of many trumpets braying upon a few notes. And it essayed to drown the other music by the violence of its voice, but it seemed that its most triumphant notes were taken by the other and woven into its own solemn pattern. In the midst of this strife, whereat the halls of Iluvatar shook and a tremor ran out into the silences yet unmoved, Ilu´ vatar arose a third time, and his face was terrible to behold. Then he raised up both his hands, and in one chord, deeper than the Abyss, higher than the Firmament, piercing as the light of the eye of Iluvatar, the Music ceased. Then Ilu´ vatar spoke, and he said: ‘Mighty are the Ainur, and mightiest among them is Melkor; but that he may know, and all the Ainur, that I am Iluvatar, those things that ye have sung, I will show them forth, that ye may see what ye have done. And thou, Melkor, shalt see that no theme may be played that hath not its uttermost source in me, nor can any alter the music in my despite. For he that attempteth this shall prove but mine instrument in the devising of things more wonderful, which he himself hath not imagined.’ Then the Ainur were afraid, and they did not yet comprehend the words that were said to them; and Melkor was filled with shame, of which came secret anger. But Iluvatar arose in splendour, and he went forth from the fair regions that he had made for the Ainur; and the Ainur followed him.