Views From The 6 Quotes

There were plotters, there was no doubt about it. Some had been ordinary people who'd had enough. Some were young people with no money who objected to the fact that the world was run by old people who were rich. Some were in it to get girls. And some had been idiots as mad as Swing, with a view of the world just as rigid and unreal, who were on the side of what they called 'the people'. Vimes had spent his life on the streets, and had met decent men and fools and people who'd steal a penny from a blind beggar and people who performed silent miracles or desperate crimes every day behind the grubby windows of little houses, but he'd never met The People. People on the side of The People always ended up disappointed, in any case. They found that The People tended not to be grateful or appreciative or forward-thinking or obedient. The People tended to be small-minded and conservative and not very clever and were even distrustful of cleverness. And so the children of the revolution were faced with the age-old problem: it wasn't that you had the wrong kind of government, which was obvious, but that you had the wrong kind of people. As soon as you saw people as things to be measured, they didn't measure up. What would run through the streets soon enough wouldn't be a revolution or a riot. It'd be people who were frightened and panicking. It was what happened when the machinery of city life faltered, the wheels stopped turning and all the little rules broke down. And when that happened, humans were worse than sheep. Sheep just ran; they didn't try to bite the sheep next to them.

By the time they get to 6th grade honor roll students won't risk making a mistake, and sometimes to be successful, you have to risk making mistakes.

Andrea turned her back to Desandra and rolled her eyes. Raphael grimaced. They both looked scandalized. Dear God, what could she have said to scandalize a bouda... “No, really!” Desandra nodded. “Okay, so most guys don’t have a nice ball sack, right? It looks all hairy and wrinkled like some small animal died between their legs, but Gerardo’s is like two plums in a velvet bag...” Derek, who’d been lingering in the doorway, took a careful step to the left behind the wall and disappeared from my view. Kill me, somebody. I raised my hand. “Hold that thought. I need to borrow Andrea for a minute.” I grabbed her arm and pulled her into the hallway. Behind us Raphael growled, “Don’t leave me!” Andrea leaned towards me. “Plums.” “Listen...” Andrea raised her hands, imitating holding plums the size of small coconuts, and moved them up and down.

We must no go back a bit and explain what the whole scene had looked like from Uncle Andrew's point of view. It had not made at all the same impression on him as on the Cabby and on the children. For what you see and hear depends a good deal on where you are standing. It also depends on what sort of person you are.

It is strange to relate (for a man in his profession) that in addition to incurable acrophobia, arachnophobia, myophobia, and ornithophobia, Morse also suffered from necrophobia; and had he known what awaited him now, it is doubtful whether he would have dared to view the horridly disfigured corpse at all.

THE FOUR NOBLE TRUTHS I. Suffering does exist. II. Suffering arises from "attachment" to desires. III. Suffering ceases when "attachment" to desire ceases. IV. Freedom from suffering is possible by practicing the eightfold path: 1. Right understanding (view). 2. Right intention (thought). 3. Right speach. 4. Right action. 5. Right livelihood. 6. Right effort. 7. Right mindfulness. 8. Rght meditation (concentration). Buddha's fourfold consolation: With a mind free from greed and unfriendliness, incorruptible, and purified, the noble disciple is already during this lifetime assure of a fourfold consolation: “If there is another world (heaven), and a cause and effect (Karma) of good and bad actions, then it may be that, at the dissolution of the body, after death, I shall be reborn in a happy realm, a heavenly world.” Of this first consolation (s)he is assured. “And if there is no other world, no reward and no punishment of good and bad actions, then I live at least here, in this world, an untroubled and happy life, free from hate and unfriendliness.” Of this second consolation (s)he is assured. “And if bad things happen to bad people, but I do not do anything bad (or have unfriendliness against anyone), how can I, who am doing no bad things, meet with bad things?” Of this third consolation (s)he is assured. “And if no bad things happen to bad people, then I know myself in both ways pure.” Of this fourth consolation (s)he is assured.

I didn't want to go this far, but don't you guys coexist with other animals? Even if you humans have a higher status from a pig's point of view, aren't you just monsters who eat pigs? - Tamura Reiko

Tamura Reiko - I didn't want to go this far, but don't you guys coexist with other animals? Even if you humans have a higher status from a pig's point of view, aren't you just monsters who eat pigs?

Many try to blame the anger and cynicism of working-class whites on misinformation. Admittedly, there is an industry of conspiracy-mongers and fringe lunatics writing about all manner of idiocy, from Obama’s alleged religious leanings to his ancestry. But every major news organization, even the oft-maligned Fox News, has always told the truth about Obama’s citizenship status and religious views. The people I know are well aware of what the major news organizations have to say about the issue; they simply don’t believe them. Only 6 percent of American voters believe that the media is “very trustworthy.”21 To many of us, the free press—that bulwark of American democracy—is simply full of shit.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

What do SJW’s want to achieve? Their goal is power and domination over the Western cultural narrative to manufacture a consensus that is aligned with their extreme far-left ideology. Since their ideas are so far removed from science, logic, and reason, this requires a complete control of information to disseminate their world view along with the complete silencing of those who contradict them. —“What Is A Social Justice Warrior?”, RooshV, October 6, 2014

All right,’ said Moreland, ‘love, then. Is it better to love somebody and not have them, or have somebody and not love them? I mean from the point of view of action – living intensely. Does action consist in having or loving? In having – naturally – it might first appear. Loving is just emotion, not action at all. But is that correct? I’m not sure.

From the point of view of morality, it is not important everyone should have the same. What is morally important is that each should have enough.”6

No. 2’s infamous opening line is a double gambit: the Village does not really want information, of course, only obedience. (From their point of view, information is an exchange-value, not a use-value). In fact, it is No. 6 who truly wants information: information on who No. 1 is, where the Village really is, which side runs it, and how it might be possible to escape.

of the troops there with a view to writing a feature for ‘Die Wehrmacht’ magazine. He was fascinated by the enormous preparations being made to defend the Atlantic coast against an invasion launched from

„For your mind it was impossible that there are vampires and now you knew that it’s true. Now you had to identify that it was a lie. The fact that the impossible is possible.“ She stared in his wonderful green eyes and felt bespelled by his view. „What is more impossible in your regard? The fact that there are immortal, blood drinking beings like us or that you can ram these 6 knives into three dolls?“ „You mean...“ she began quietly and her voice died. She was fascinated too much by his eyes. „If for you already the impossible has become possible Seline, you hit these dolls with ease. As soon as you believe it.“, he breathed her in the ear and disappeared slowly from her angle of view.

So the idea of being “lifted up” has everything to do with Christ’s crucifixion, a crucifixion that surely has in view his resurrection and ascension into glory that has come by way of the cross. And it is through this great work (atoning sacrifice) on the cross that Jesus will draw “all men” to himself, meaning that he will draw to himself men from every tribe, tongue, and nation (both Jew and Gentile), which is a common theme in this gospel account (cf. 6:44).

From this point of view, Rousseau knew that death is not the simple outside of life. Death by writing also inaugurates life. “I can certainly say that I never began to live, until I looked upon myself as a dead man” (Confessions, Book 6 [p. 236]).

In the United States both scholars and the general public have been conditioned to viewing human races as natural and separate divisions within the human species based on visible physical differences. With the vast expansion of scientific knowledge in this century, however, it has become clear that human populations are not unambiguous, clearly demarcated, biologically distinct groups. Evidence from the analysis of genetics (e.g. DNA) indicates that most physical variation, about 94%, lies within so-called racial groups. Conventional geographic "racial" groupings differ from one another only in about 6% of their genes. This means that there is greater variation within "racial" groups than between them. In neighboring populations there is much overlapping of genes and their phenotypic (physical) expressions. Throughout history whenever different groups have come into contact, they have interbred. The continued sharing of genetic materials has maintained all of humankind as a single species.

If I have served you as the representative of certain objects, you have led me from a too rigorous observation of external things and their relations back into myself. You have taught me to view the many-sidedness of the inner man with more justice.43

The main reason Scripture does not directly address the issue of abortion is that abortion was so unimaginable to an Israelite woman it was not even necessary to mention it in the legal code. For one thing, children were considered a blessing from God (Ps. 127:3). Second, God is the sovereign ruler over conception in the womb (Gen. 29:33; 1 Sam. 1:19–20). And third, it was viewed as a curse to remain childless (Deut. 25:6). The Bible is silent about abortion because it was unthinkable in the Hebrew mind.

Mostly, we sat around while Tina Messinger, one of the first humans to graduate with an advanced degree in Undead Studies from UC Berkeley, pontificated about us to us. Tina saw herself as a sort of therapist/spirit guide/guidance counselor, but she spent far too much time explaining how well qualified she was to understand our undead point of view. I didn’t think it would be helpful to point out that if she were truly well qualified, she would know how annoying we found it to have our point of view humansplained to us.

It’s all right,” said the Fool urgently. “You’ll be perfectly safe with me.” “Yes, I will, won’t I,” said Magrat, trying to look around him to see where the others had gone. “They’re staging the play outside, in the big courtyard. We’ll get a lovely view from one of the gate towers, and no one else will be there. I put some wine up there for us, and everything.” When she still looked half-reluctant he added, “And there’s a cistern of water and a fireplace that the guards use sometimes. In case you want to wash your hair.

Embrace Reality and Deal with It 1.1 Be a hyperrealist. a. Dreams + Reality + Determination = A Successful Life. 1.2 Truth—or, more precisely, an accurate understanding of reality—is the essential foundation for any good outcome. 1.3 Be radically open-minded and radically transparent. a. Radical open-mindedness and radical transparency are invaluable for rapid learning and effective change. b. Don’t let fears of what others think of you stand in your way. c. Embracing radical truth and radical transparency will bring more meaningful work and more meaningful relationships. 1.4 Look to nature to learn how reality works. a. Don’t get hung up on your views of how things “should” be because you will miss out on learning how they really are. b. To be “good,” something must operate consistently with the laws of reality and contribute to the evolution of the whole; that is what is most rewarded. c. Evolution is the single greatest force in the universe; it is the only thing that is permanent and it drives everything. d. Evolve or die. 1.5 Evolving is life’s greatest accomplishment and its greatest reward. a. The individual’s incentives must be aligned with the group’s goals. b. Reality is optimizing for the whole—not for you. c. Adaptation through rapid trial and error is invaluable. d. Realize that you are simultaneously everything and nothing—and decide what you want to be. e. What you will be will depend on the perspective you have. 1.6 Understand nature’s practical lessons. a. Maximize your evolution. b. Remember “no pain, no gain.” c. It is a fundamental law of nature that in order to gain strength one has to push one’s limits, which is painful. 1.7 Pain + Reflection = Progress. a. Go to the pain rather than avoid it. b. Embrace tough love. 1.8 Weigh second- and third-order consequences. 1.9 Own your outcomes. 1.10 Look at the machine from the higher level. a. Think of yourself as a machine operating within a machine and know that you have the ability to alter your machines to produce better outcomes. b. By comparing your outcomes with your goals, you can determine how to modify

If we take the antiquity of Man to be something like 300,000 years, then the antiquity of civilizations, so far from being coeval with human history, will be found to cover less than 2 percent of its present span: less than 6,000 years out of 300,000 . On this time-scale , the lives of our twenty-one civilizations-distributed over not more than three generations of societies and concentrated within less than one-fiftieth part of the lifetime of Mankind- must be regarded, on a philosophic view, as contemporary with one another.

What would it be like to think what a gerbil thinks, from a gerbil's point of view? Kind of like Thomas Nigel's 1974 paper, 'What Is It Like to Be a Bat?' There's a subjective character of experience that's never captured in reductive accounts. Know what I mean?' 'Um . . . Sure.

CHRONOLOGY OF ORGANIZATION OF NORTH AMERICAN NATIONS’ REVENUE-ENHANCING SUBSIDIZED TIME™, BY YEAR (1) Year of the Whopper (2) Year of the Tucks Medicated Pad (3) Year of the Trial-Size Dove Bar (4) Year of the Perdue Wonderchicken (5) Year of the Whisper-Quiet Maytag Dishmaster (6) Year of the Yushityu 2007 Mimetic-Resolution-Cartridge-View-Motherboard-Easy-To-Install-Upgrade For Infernatron/InterLace TP Systems For Home, Office, Or Mobile (sic) (7) Year of Dairy Products from the American Heartland (8) Year of the Depend Adult Undergarment (9) Year of Glad 78

By using the idea of sweaty concepts, I am also trying to show how descriptive work is conceptual work. A concept is worldly, but it is also a reorientation to a world, a way of turning things around, a different slant on the same thing. More specifically, a sweaty concept is one that comes out of a description of a body that is not at home in the world. By this I mean description as angle or point of view: a description of how it feels not to be at home in the world, or a description of the world from the point of view of not being at home in it. Sweat is bodily; we might sweat more during more strenuous and muscular activity. A sweaty concept might come out of a bodily experience that is trying. The task is to stay with the difficulty, to keep exploring and exposing this difficulty. We might need not to eliminate the effort or labor from the writing. Not eliminating the effort or labor becomes an academic aim because we have been taught to tidy our texts, not to reveal the struggle we have in getting somewhere. Sweaty concepts are also generated by the practical experience of coming up against a world, or the practical experience of trying to transform a world.6

Some of us come from families where we were not taught healthy emotional language and habits. We did not get a balanced perspective of the world and relationships, and some of us got a distorted view of where we stood in relation to the rest of the world. We felt (and many of us still do) less than. In order to make up for that, we learned to exaggerate and lie and blow our accomplishments way out of proportion in order to feel of some value. To succeed, we have to stop thinking we are less than other people. We tell ourselves we are not unworthy, inadequate, or unable to cope fully with life’s problems. We begin to see the glass as half full instead of half empty. We have to get rid of feelings of inability before we can make progress. As we learn more about how false pride has held us back from our full potential, we remember, “If we change our thoughts, we can change ourselves.

And then, sir,' he added, 'you would oblige me infinitely by marrying us, if you have the leisure.' Captain Broke paused for a moment: was this a strangely-timed pleasantry? Judging from the Doctor's demeanour and his pale, determined face, it was not. Should he wish him joy of the occasion? Perhaps, in view of Jack's silence and Maturin's cool, matter-of-fact, unfestive manner, that might be inappropriate. He remembered his own wedding-day and the desperate feeling of being caught on a leeshore in a gale of wind, unable to claw off, tide setting hard against him, anchors coming home. He said, 'I should be very happy, sir. But I have never performed the manoeuvre -that is, the ceremony - and I am not sure of the forms nor of the extent of my powers. You will allow me to consult the Printed Instructions, and let you know how far I may be of service to you and the lady.' Stephen bowed and walked off.

How sharp a break not only with the recent past but with the whole evolution of Western civilization the modern trend toward socialism means becomes clear if we consider it not merely against the background of the nineteenth century but in a longer historical perspective. We are rapidly abandoning not the views merely of Cobden and Bright, of Adam Smith and Hume, or even of Locke and Milton,5 but one of the salient characteristics of Western civilization as it has grown from the foundations laid by Christianity and the Greeks and Romans. Not merely nineteenth- and eighteenth-century liberalism, but the basic individualism inherited by us from Erasmus and Montaigne, from Cicero and Tacitus, Pericles and Thucydides, is progressively relinquished.6

Recognizing that God has called you to function as his agent defines your task as a parent. Our culture has reduced parenting to providing care. Parents often see the task in these narrow terms. The child must have food, clothes, a bed, and some quality time. In sharp contrast to such a weak view, God has called you to a more profound task than being only a care-provider. You shepherd your child in God's behalf. The task God has given you is not one that can be conveniently scheduled. It is a pervasive task. Training and shepherding are going on whenever you are with your children. Whether waking, walking, talking or resting, you must be involved in helping your child to understand life, himself, and his needs from a biblical perspective (Deuteronomy 6:6-7).

The scriptural admonition to “prove all things” (1st Thessalonians 5:21) has no meaning when an institutional view may not be questioned. “Through a multitude of counselors there is safety” (Proverbs 11:14; 24:6) has no meaning when an authority figure provides the only acceptable answer. There is no need for a multitude when the only allowed counsel comes from an institutional authority figure.

On January 6, 2021, many Trump supporters observed the storming of the U.S. Capitol with enthusiasm. Trump supporters may explain that existing institutions are so dysfunctional that there is just no alternative to destroying them and building entirely new structures from scratch. But irrespective of whether this view is right or wrong, this is a quintessential revolutionary rather than conservative view.

Well, I guess on the bright side of all of this, I can celebrate a new family member.” I’d nearly forgotten the startling revelation about him and Dimitri. “Is it really true? How could you have not know that?” Adrian gave a rueful headshake and began walking again. “From what I’ve heard about Uncle Rand’s ‘activities,” he might very well have dozens of illegitimate children around the world. Why not Dimitri?” “It just seems weird Dimitri wouldn’t have said anything before this,” I remarked. “That surprised me too,” admitted Adrian as Diana’s cabin came into view. “Though to be honest, I never thought of him having a father. He just seems like the kind of guy who sprung into being fully grown up. Or, if I was going to picture a dad for him, I guess I’d just go with a gray-haired version of him, complete with duster.

After Constantine engineered the merger of Christ worshipers with sun worshipers in the fourth century, the creeds solidified and finalized the view of faith we hold today. Not only was this politically expedient, but it gave the church many elements of Mithraism that survive to this day. Christ is depicted in early paintings as the Sun (with rays bursting from his head), Sun-Day is the day of rest, and Christmas was moved from January 6 (still the date for Eastern Orthodox churches) to December 25, the birthday of Mithra. The ornaments of Christian orthodoxy today are nearly identical to those of the Mithraic version: miters, wafers, water baptism, altar, and doxology. Mithra was a traveling teacher with twelve companions who was called the “good shepherd,” “the way, the truth, and the life,” and “redeemer,” “savior,” and “messiah.” He was buried in a tomb, and after three days he rose again. His resurrection was celebrated every year.

After an eventful journey - it was even life-threatening because of flooding in Como, which I only reached late at night - I arrived in Turin on the afternoon of the 21st, my proven place, my residence from then on. I took the same apartment that I had in the spring, via Carlo Alberto 6, III, across from the enormous Palazzo Carignano where Vittore Emanuele was born, with a view of the Piazza Carlo Alberto and the hills beyond. I went back to work without delay: only the last quarter of the work was left to be done. Great victory on 30 September; the conclusion of the Revaluation; the leisure of a god walking along the river Po. That same day, I wrote the Preface to Twilight of the Idols: I had corrected the manuscript for it in September, as my recuperation. - I never experienced an autumn like this before, I never thought anything like this could happen on earth, - a Claude Lorrain projected out to infinity, every day having the same tremendous perfection.

I do not wish to discuss the remaining chapters of Jordan’s book. He cites historical personalities as examples, presenting numerous distorted points of view which all derive from the fallacy already referred to, of introducing the criterion of active and passive and mixing it up with the other criteria. This leads to the frequent conclusion that an active personality must be reckoned a passionless type and, conversely, that a passionate nature must be passive. I seek to avoid this error by excluding the factor of activity as a criterion altogether.

Bond ordered a double gin and tonic and one whole green lime. When the drink came he cut the lime in half, dropped the two squeezed halves into the long glass, almost filled the glass with ice cubes and then poured in the tonic. He took the drink out on to the balcony, and sat and looked out across the spectacular view. He thought how wonderful it was to be away from headquarters, and from London, and from hospitals, and to be here, at this moment, doing what he was doing and knowing, as all his senses told him, that he was on a good tough case again.

Believing is not to be reduced to thinking that such-and-such might be the case. It is not a weaker form of thinking, laced with doubt. Sometimes we speak like this: ‘I believe that the train leaves at 6:13', where ‘I believe that’ simply means that ‘I think (but am not certain) that’. Since the left hemisphere is concerned with what is certain, with knowledge of the facts, its version of belief is that it is just absence of certainty. If the facts were certain, according to its view, I should be able to say ‘I know that’ instead. This view of belief comes from the left hemisphere's disposition towards the world: interest in what is useful, therefore fixed and certain (the train timetable is no good if one can't rely on it). So belief is just a feeble form of knowing, as far as it is concerned. But belief in terms of the right hemisphere is different, because its disposition towards the world is different. The right hemisphere does not ‘know’ anything, in the sense of certain knowledge. For it, belief is a matter of care: it describes a relationship, where there is a calling and an answering, the root concept of ‘responsibility’. Thus if I say that ‘I believe in you’, it does not mean that I think that such-and-such things are the case about you, but can't be certain that I am right. It means that I stand in a certain sort of relation of care towards you, that entails me in certain kinds of ways of behaving (acting and being) towards you, and entails on you the responsibility of certain ways of acting and being as well. It is an acting ‘as if’ certain things were true about you that in the nature of things cannot be certain. It has the characteristic right-hemisphere qualities of being a betweenness: a reverberative, ‘re-sonant’, ‘respons-ible’ relationship, in which each party is altered by the other and by the relationship between the two, whereas the relationship of the believer to the believed in the left-hemisphere sense is inert, unidirectional, and centres on control rather than care. I think this is what Wittgenstein was trying to express when he wrote that ‘my’ attitude towards the other is an ‘attitude towards a soul. I am not of the opinion that he has a soul.’ An ‘opinion’ would be a weak form of knowledge: that is not what is meant by a belief, a disposition or an ‘attitude’. This helps illuminate belief in God. This is not reducible to a question of a factual answer to the question ‘does God exist?’, assuming for the moment that the expression ‘a factual answer’ has a meaning. It is having an attitude, holding a disposition towards the world, whereby that world, as it comes into being for me, is one in which God belongs. The belief alters the world, but also alters me. Is it true that God exists? Truth is a disposition, one of being true to someone or something. One cannot believe in nothing and thus avoid belief altogether, simply because one cannot have no disposition towards the world, that being in itself a disposition. Some people choose to believe in materialism; they act ‘as if’ such a philosophy were true. An answer to the question whether God exists could only come from my acting ‘as if’ God is, and in this way being true to God, and experiencing God (or not, as the case might be) as true to me. If I am a believer, I have to believe in God, and God, if he exists, has to believe in me. Rather like Escher's hands, the belief must arise reciprocally, not by a linear process of reasoning. This acting ‘as if’ is not a sort of cop-out, an admission that ‘really’ one does not believe what one pretends to believe. Quite the opposite: as Hans Vaihinger understood, all knowledge, particularly scientific knowledge, is no more than an acting ‘as if’ certain models were, for the time being, true. Truth and belief, once more, as in their etymology, are profoundly connected. It is only the left hemisphere that thinks there is certainty to be found anywhere.

A large and comfortable double-bedded room had been placed at our disposal, and I was quickly between the sheets, for I was weary after my night of adventure. Sherlock Holmes was a man, however, who when he had an unsolved problem upon his mind would go for days, and even for a week, without rest, turning it over, rearranging his facts, looking at it from every point of view, until he had either fathomed it, or convinced himself that his data were insufficient. It was soon evident to me that he was now preparing for an all-night sitting. He took off his coat and waistcoat, put on a large blue dressing-gown, and then wandered about the room collecting pillows from his bed, and cusions from the sofa and armchairs. With these he constructed a sort of Eastern divan, upon which he perched himself cross-legged, with an ounce of shag tobacco and a box of matches laid out in front of him. In the dim light of the lamp I saw him sitting there, an old brier pipe between his lips, his eyes fixed vacantly upon the corner of the ceiling, the blue smoke curling up from him, silent, motionless, with the light shining upon his strong-set aquiline features. So he sat as I dropped off to sleep, and so he sat when a sudden ejaculation caused me to wake up, and I found the summer sun shining into the apartment. The pipe was still between his lips, the smoke still curled upwards, and the room was full of a dense tobacco haze, but nothing remained of the heap of shag which I had seen upon the previous night. 'Awake, Watson?' he asked. 'Yes.' 'Game for a morning drive?' 'Certainly.' 'Then dress. No one is stirring yet, but I know where the stable-boy sleeps, and we shall soon have the trap out.

Here we have the view of body and soul best known from Plato, but heavily Stoicized.58 The divine spirit is trapped in the dark prison of the body, which hinders and damages it. After death, the spiritual evils and plagues generated by the body do not disappear. On the contrary, necessarily (emphatically: “it is deeply necessary,” penitusque necesse est) the evils have become solidly ingrained in the soul because of its long association with the body (multa diu concreta modis inolescere miris; 6.736–38). They can be removed only through painful purging in the afterlife.

6.4 All propositions are of equal value. 6.41 The sense of the world must lie outside the world. In the world everything is as it is, and everything happens as it does happen: in it no value exists—and if it did exist, it would have no value. If there is any value that does have value, it must lie outside the whole sphere of what happens and is the case. For all that happens and is the case is accidental. What makes it non-accidental cannot lie within the world, since if it did it would itself be accidental. It must lie outside the world. 6.42 So too it is impossible for there to be propositions of ethics. Propositions can express nothing that is higher. 6.43 If the good or bad exercise of the will does alter the world, it can alter only the limits of the world, not the facts—not what can be expressed by means of language. In short the effect must be that it becomes an altogether different world. It must, so to speak, wax and wane as a whole. The world of the happy man is a different one from that of the unhappy man. 6.44 It is not how things are in the world that is mystical, but that it exists. 6.45 To view the world sub specie aeterni is to view it as a whole—a limited whole. Feeling the world as a limited whole—it is this that is mystical.

Groups have powerful self-reinforcing mechanisms at work. These can lead to group polarization—a tendency for members of the group to end up in a more extreme position than they started in because they have heard the views repeated frequently. At the extreme limit of group behavior is groupthink. This occurs when a group makes faulty decisions because group pressures lead to a deterioration of “mental efficiency, reality testing, and moral judgment.” The original work was conducted with reference to the Vietnam War and the Bay of Pigs fiasco. However, it rears its head again and again, whether it is in connection with the Challenger space shuttle disaster or the CIA intelligence failure over the WMD of Saddam Hussein. Groupthink tends to have eight symptoms: 1 . An illusion of invulnerability. This creates excessive optimism that encourages taking extreme risks. [...] 2. Collective rationalization. Members of the group discount warnings and do not reconsider their assumptions. [...] 3. Belief in inherent morality. Members believe in the rightness of their cause and therefore ignore the ethical or moral consequences of their decisions. 4. Stereotyped views of out-groups. Negative views of “enemy” make effective responses to conflict seem unnecessary. Remember how those who wouldn't go along with the dot-com bubble were dismissed as simply not getting it. 5. Direct pressure on dissenters. Members are under pressure not to express arguments against any of the group’s views. 6. Self-censorship. Doubts and deviations from the perceived group consensus are not expressed. 7. Illusion of unanimity. The majority view and judgments are assumed to be unanimous. 8. "Mind guards" are appointed. Members protect the group and the leader from information that is problematic or contradictory to the group's cohesiveness, view, and/or decisions. This is confirmatory bias writ large.

Homo sapiens, too, belongs to a family. This banal fact used to be one of history’s most closely guarded secrets. Homo sapiens long preferred to view itself as set apart from animals, an orphan bereft of family, lacking siblings or cousins, and most importantly, without parents. But that’s just not the case. Like it or not, we are members of a large and particularly noisy family called the great apes. Our closest living relatives include chimpanzees, gorillas and orang-utans. The chimpanzees are the closest. Just 6 million years ago, a single female ape had two daughters. One became the ancestor of all chimpanzees, the other is our own grandmother.

Every year or so I like to take a step back and look at a few key advertising, marketing, and media facts just to gauge how far removed from reality we advertising experts have gotten. These data represent the latest numbers I could find. I have listed the sources below. So here we go -- 10 facts, direct from the real world: E-commerce in 2014 accounted for 6.5 percent of total retail sales. 96% of video viewing is currently done on a television. 4% is done on a web device. In Europe and the US, people would not care if 92% of brands disappeared. The rate of engagement among a brand's fans with a Facebook post is 7 in 10,000. For Twitter it is 3 in 10,000. Fewer than one standard banner ad in a thousand is clicked on. Over half the display ads paid for by marketers are unviewable. Less than 1% of retail buying is done on a mobile device. Only 44% of traffic on the web is human. One bot-net can generate 1 billion fraudulent digital ad impressions a day. Half of all U.S online advertising - $10 billion a year - may be lost to fraud. As regular readers know, one of our favorite sayings around The Ad Contrarian Social Club is a quote from Noble Prize winning physicist Richard Feynman, who wonderfully declared that “Science is the belief in the ignorance of experts.” I think these facts do a pretty good job of vindicating Feynman.

Getting Started Setting up your Kindle Oasis Kindle controls Status indicators Keyboard Network connectivity VoiceView screen reader Special Offers and Sponsored Screensavers Chapter 2 Navigating Your Kindle The Kindle Home screen Toolbars Tap zones Chapter 3 Acquiring & Managing Kindle Content Shop for Kindle and Audible content anytime, anywhere Recommended content Managing your Kindle Library Device and Cloud storage Removing items from your Kindle Chapter 4 Reading Kindle Documents Understanding Kindle display technology Customizing your text display Comic books Children's books Images Tables Interacting with your content Navigating a book Chapter 5 Playing Audible Books Pairing a Bluetooth audio device Using the Audible Player Audiobook bookmarks Downloading Audible books Audiobook Library Management Chapter 6 Features X-Ray Word Wise Vocabulary Builder Amazon FreeTime (Amazon Fire for Kids in the UK) Managing your Amazon Household Goodreads on Kindle Time to Read Chapter 7 Getting More from Your Kindle Oasis Carrying and reading personal documents Reading Kindle content on other devices Sharing Using your Kindle with your computer Using the Experimental Web Browser Chapter 8 Settings Customizing your Kindle settings The Settings contextual menu Chapter 9 Finding Additional Assistance Appendix A Product Information

I don’t have a pat answer to the problem of evil. But I know this: The promises of progressive Christianity offered me nothing through this trial. They offered my sister nothing. How could a weak view of God’s Word, a disdain for the Cross, and a relativistic approach to truth bring my family any peace in this kind of adversity? In that hospital room, “my truth” was darkness. But “the truth” was true whether I felt it or not. God was there. God is sovereign. He is good and trustworthy. I’ve tasted and seen. My heart is resolute, echoing the sentiments of Peter, who answered Jesus after many had walked away from him, “To whom shall we go? You have the words of eternal life” (John 6:68).

Religious intolerance is an idea that found its earliest expression in the Old Testament, where the Hebrew tribe depicts itself waging a campaign of genocide on the Palestinian peoples to steal their land. They justified this heinous behavior on the grounds that people not chosen by their god were wicked and therefore did not deserve to live or keep their land. In effect, the wholesale slaughter of the Palestinian peoples, eradicating their race with the Jew's own Final Solution, was the direct result of a policy of religious superiority and divine right. Joshua 6-11 tells the sad tale, and one needs only read it and consider the point of view of the Palestinians who were simply defending their wives and children and the homes they had built and the fields they had labored for. The actions of the Hebrews can easily be compared with the American genocide of its native peoples - or even, ironically, the Nazi Holocaust. With the radical advent of Christianity, this self-righteous intolerance was borrowed from the Jews, and a new twist was added. The conversion of infidels by any means possible became the newfound calling card of religious fervor, and this new experiment in human culture spread like wildfire. By its very nature, how could it not have? Islam followed suit, conquering half the world in brutal warfare and, much like its Christian counterpart, it developed a new and convenient survival characteristic: the destruction of all images and practices attributed to other religions. Muslims destroyed millions of statues and paintings in India and Africa, and forced conversion under pain of death (or by more subtle tricks: like taxing only non-Muslims), while the Catholic Church busily burned books along with pagans, shattering statues and defacing or destroying pagan art - or converting it to Christian use. Laws against pagan practices and heretics were in full force throughrout Europe by the sixth century, and as long as those laws were in place it was impossible for anyone to refuse the tenets of Christianity and expect to keep their property or their life. Similar persecution and harassment continues in Islamic countries even to this day, officially and unofficially.

An incredulous scowl crossed his face as he saw a gathering of dockworkers, porters, and cabmen near his wife. A navvy called out to her- "Gi' me a smile, ye sweet tidbit! One little smile! What's yer name?" Cassandra tried to ignore the catcalls, while the coast guard stood by, doing nothing to shield her. "Now, now, Mr. Severin-" the old harbormaster said, following as Tom headed toward Cassandra with swift, ground-eating strides. Tom reached his wife, blocked her from view, and sent a chilling glance at the navvy. "My wife doesn't feel like smiling. Is there something you'd like to say to me?" The catcalls faded, and the navvy met his gaze, taking his measure... deciding to back down. "Only that you're the luckiest bastard alive," the navvy said cheekily. The crowd broke up with a mixture of chuckles and guffaws. "On your way now, lads," the harbormaster said, briskly dispersing the gathering. "Time to go about your business." As Tom turned to Cassandra, he was relieved to see that she didn't seem upset. "Are you all right?" he asked. She nodded immediately. "No harm done." The officer looked sheepish. "I thought they would tire of their sport if we ignored them long enough." "Ignoring doesn't work," Tom said curtly. "It's the same as permission. Next time, pick the ringleader and go for him." "He was twice my size," the officer protested. Tom shot him an exasperated glance. "The world expects a man to have a backbone. Especially when a woman is being harassed.

So on 6 February 1685, the new king, James II, ascended the throne in the face of sustained and organized opposition from Shaftesbury and the Whigs. He was fifty-two years of age and in vigorous health. He had already proved himself to be determined and decisive; he had remained faithful to his Catholic beliefs despite every attempt to persuade him otherwise. He was more resolute and more trustworthy than his brother, but he lacked Charles’s geniality and perceptiveness. He seemed to have no great capacity for compromise and viewed the world about him in the simple terms of light and darkness; there was the monarchy and authority on on side, with republicanism and disorder on the other. His manner was stiff and restrained, his temper short.

Obviously, in those situations, we lose the sale. But we’re not trying to maximize each and every transaction. Instead, we’re trying to build a lifelong relationship with each customer, one phone call at a time. A lot of people may think it’s strange that an Internet company is so focused on the telephone, when only about 5 percent of our sales happen through the telephone. In fact, most of our phone calls don’t even result in sales. But what we’ve found is that on average, every customer contacts us at least once sometime during his or her lifetime, and we just need to make sure that we use that opportunity to create a lasting memory. The majority of phone calls don’t result in an immediate order. Sometimes a customer may be calling because it’s her first time returning an item, and she just wants a little help stepping through the process. Other times, a customer may call because there’s a wedding coming up this weekend and he wants a little fashion advice. And sometimes, we get customers who call simply because they’re a little lonely and want someone to talk to. I’m reminded of a time when I was in Santa Monica, California, a few years ago at a Skechers sales conference. After a long night of bar-hopping, a small group of us headed up to someone’s hotel room to order some food. My friend from Skechers tried to order a pepperoni pizza from the room-service menu, but was disappointed to learn that the hotel we were staying at did not deliver hot food after 11:00 PM. We had missed the deadline by several hours. In our inebriated state, a few of us cajoled her into calling Zappos to try to order a pizza. She took us up on our dare, turned on the speakerphone, and explained to the (very) patient Zappos rep that she was staying in a Santa Monica hotel and really craving a pepperoni pizza, that room service was no longer delivering hot food, and that she wanted to know if there was anything Zappos could do to help. The Zappos rep was initially a bit confused by the request, but she quickly recovered and put us on hold. She returned two minutes later, listing the five closest places in the Santa Monica area that were still open and delivering pizzas at that time. Now, truth be told, I was a little hesitant to include this story because I don’t actually want everyone who reads this book to start calling Zappos and ordering pizza. But I just think it’s a fun story to illustrate the power of not having scripts in your call center and empowering your employees to do what’s right for your brand, no matter how unusual or bizarre the situation. As for my friend from Skechers? After that phone call, she’s now a customer for life. Top 10 Ways to Instill Customer Service into Your Company   1. Make customer service a priority for the whole company, not just a department. A customer service attitude needs to come from the top.   2. Make WOW a verb that is part of your company’s everyday vocabulary.   3. Empower and trust your customer service reps. Trust that they want to provide great service… because they actually do. Escalations to a supervisor should be rare.   4. Realize that it’s okay to fire customers who are insatiable or abuse your employees.   5. Don’t measure call times, don’t force employees to upsell, and don’t use scripts.   6. Don’t hide your 1-800 number. It’s a message not just to your customers, but to your employees as well.   7. View each call as an investment in building a customer service brand, not as an expense you’re seeking to minimize.   8. Have the entire company celebrate great service. Tell stories of WOW experiences to everyone in the company.   9. Find and hire people who are already passionate about customer service. 10. Give great service to everyone: customers, employees, and vendors.

WIN PEOPLE TO YOUR WAY OF THINKING PRINCIPLE 1 The only way to get the best of an argument is to avoid it. PRINCIPLE 2 Show respect for the other person’s opinions. Never say, “You’re wrong.” PRINCIPLE 3 If you are wrong, admit it quickly and emphatically. PRINCIPLE 4 103 Begin in a friendly way. PRINCIPLE 5 Get the other person saying “yes, yes” immediately. PRINCIPLE 6 Let the other person do a great deal of the talking PRINCIPLE 7 Let the other person feel that the idea is his or hers PRINCIPLE 8 Try honestly to see things from the other person’s point of view. PRINCIPLE 9 Be sympathetic with the other person’s ideas and desires. PRINCIPLE 10 Appeal to the nobler motives. PRINCIPLE 11 Dramatize your ideas. PRINCIPLE 12 Throw down a challenge.

IN A NUTSHELL Win People to Your Way of Thinking PRINCIPLE 1 The only way to get the best of an argument is to avoid it. PRINCIPLE 2 Show respect for the other person’s opinions. Never say, “You’re wrong.” PRINCIPLE 3 If you are wrong, admit it quickly and emphatically. PRINCIPLE 4 Begin in a friendly way. PRINCIPLE 5 Get the other person saying “yes, yes” immediately. PRINCIPLE 6 Let the other person do a great deal of the talking. PRINCIPLE 7 Let the other person feel that the idea is his or hers. PRINCIPLE 8 Try honestly to see things from the other person’s point of view. PRINCIPLE 9 Be sympathetic with the other person’s ideas and desires. PRINCIPLE 10 Appeal to the nobler motives. PRINCIPLE 11 Dramatize your ideas. PRINCIPLE 12 Throw down a challenge.

Dr. Louis Jolyon “Jolly” West was born in New York City on October 6, 1924. He died of cancer on January 2, 1999. Dr. West served in the U.S. Army during World War II and received his M.D. from the University of Minnesota in 1948, prior to Air Force LSD and MKULTRA contracts carried out there. He did his psychiatry residency from 1949 to 1952 at Cornell (an MKULTRA Institution and site of the MKULTRA cutout The Human Ecology Foundation). From 1948 to 1956 he was Chief, Psychiatry Service, 3700th USAF Hospital, Lackland Air Force Base, San Antonio, Texas Psychiatrist-in-Chief, University of Oklahoma Consultant in Psychiatry, Oklahoma City Veterans Administration Hospital Consultant in Psychiatry. [...] Dr. West was co-editor of a book entitled Hallucinations, Behavior, Experience, and Theory[285]. One of the contributors to this book, Theodore Sarbin, Ph.D., is a member of the Scientific and Professional Advisory Board of the False Memory Syndrome Foundation (FMSF). Other members of the FMSF Board include Dr. Martin Orne, Dr. Margaret Singer, Dr. Richard Ofshe, Dr. Paul McHugh, Dr. David Dinges, Dr. Harold Lief, Emily Carota Orne, and Dr. Michael Persinger. The connections of these individuals to the mind control network are analyzed in this and the next two chapters. Dr. Sarbin[272] (see Ross, 1997) believes that multiple personality disorder is almost always a therapist-created artifact and does not exist as a naturally-occurring disorder, a view adhered to by Dr. McHugh[188], [189], Dr. Ofshe[213] and other members of the FMSF Board[191], [243]. Dr. Ofshe is a colleague and co-author of Dr. Singer[214], who is in turn a colleague and co author of Dr. West[329]. Denial of the reality of multiple personality by these doctors in the mind control network, who are also on the FMSF Scientific and Professional Advisory Board, could be disinformation. The disinformation could be amplified by attacks on specialists in multiple personality as CIA conspiracy lunatics[3], [79], [191], [213]. The FMSF is the only organization in the world that has attacked the reality of multiple personality in an organized, systematic fashion. FMSF Professional and Advisory Board Members publish most of the articles and letters to editors of psychiatry journals hostile to multiple personality disorder.

The readers of Isabel's journal were affected by the conversations within its covers-if nothing else, the livingroom of their moral imagination became bigger. And this must surely have some bearing on the way they dealt with the world, even in the small transactions of life: awareness of the pain of others here, a word of comfort there. Of course, the admission of kindness to one's life did not spring from any contimplation of the views of Hobbes (selfish Hobbes) and Hume (the good, generous Davey), but it did no harm to know about all of that. And that was where philosophy really did count: it set out the major choices behind all of those practical day-to-day questions of charity and understanding and simple decency; it was the weatherthe backdrop against which those practical matters were debated.

Even male children of affluent white families think that history as taught in high school is “too neat and rosy.” 6 African American, Native American, and Latino students view history with a special dislike. They also learn history especially poorly. Students of color do only slightly worse than white students in mathematics. If you’ll pardon my grammar, nonwhite students do more worse in English and most worse in history.7 Something intriguing is going on here: surely history is not more difficult for minorities than trigonometry or Faulkner. Students don’t even know they are alienated, only that they “don’t like social studies” or “aren’t any good at history.” In college, most students of color give history departments a wide berth. Many history teachers perceive the low morale in their classrooms. If they have a lot of time, light domestic responsibilities, sufficient resources, and a flexible principal, some teachers respond by abandoning the overstuffed textbooks and reinventing their American history courses. All too many teachers grow disheartened and settle for less. At least dimly aware that their students are not requiting their own love of history, these teachers withdraw some of their energy from their courses. Gradually they end up going through the motions, staying ahead of their students in the textbooks, covering only material that will appear on the next test. College teachers in most disciplines are happy when their students have had significant exposure to the subject before college. Not teachers in history. History professors in college routinely put down high school history courses. A colleague of mine calls his survey of American history “Iconoclasm I and II,” because he sees his job as disabusing his charges of what they learned in high school to make room for more accurate information. In no other field does this happen. Mathematics professors, for instance, know that non-Euclidean geometry is rarely taught in high school, but they don’t assume that Euclidean geometry was mistaught. Professors of English literature don’t presume that Romeo and Juliet was misunderstood in high school. Indeed, history is the only field in which the more courses students take, the stupider they become. Perhaps I do not need to convince you that American history is important. More than any other topic, it is about us. Whether one deems our present society wondrous or awful or both, history reveals how we arrived at this point. Understanding our past is central to our ability to understand ourselves and the world around us. We need to know our history, and according to sociologist C. Wright Mills, we know we do.8

For our purposes this term is apposite and helpful, because it tells us that so far as the collective unconscious contents are concerned we are dealing with archaic or—I would say—primordial types, that is, with universal images that have existed since the remotest times. The term “représentations collectives,” used by Lévy-Bruhl to denote the symbolic figures in the primitive view of the world, could easily be applied to unconscious contents as well, since it means practically the same thing. Primitive tribal lore is concerned with archetypes that have been modified in a special way. They are no longer contents of the unconscious, but have already been changed into conscious formulae taught according to tradition, generally in the form of esoteric teaching. This last is a typical means of expression for the transmission of collective contents originally derived from the unconscious. [6]

A good literary example of such a man is Faust at the beginning of the tragedy. The other components of his personality approach him in the shape of the poodle, and later as Mephistopheles. Although Mephistopheles, as is perfectly clear from many of his associations, also represents the sexual complex, it would in my view be a mistake to explain him as a split-off complex and declare that he is nothing but repressed sexuality. This explanation is too narrow, because Mephistopheles is far more than sexuality—he is also power; in fact, he is practically the whole life of Faust, barring that part of it which is taken up with thinking and research. The result of the pact with the devil makes this very evident. What undreamt-of possibilities of power unfold themselves before the rejuvenated Faust! The correct explanation, therefore, would seem to be that Faust identified with one function and got split off as Mephistopheles from his personality as a whole. Subsequently, Wagner the thinker also gets split off from Faust.

The consolidation of power at the federal level in the guise of public safety is a national trend and should be guarded against at all costs. This erosion of rights, however incremental, is the slow death of freedom. We have reached a point where the power of the federal government is such that they can essentially target anyone of their choosing. Recent allegations that government agencies may have targeted political opponents should alarm all Americans, regardless of party affiliation. Revisionist views of the Constitution by opportunistic politicians and unelected judges with agendas that reinterpret the Bill of Rights to take power away from the people and consolidate it at the federal level threaten the core principles of the Republic. As a free people, keeping federal power in check is something that should be of concern to us all. The fundamental value of freedom is what sets us apart from the rest of the world. We are citizens, not subjects, and we must stay ever vigilant that we remain so. Jack Carr August 6, 2017

hold of people’s minds and actually control them. View a corporate stronghold like the giant squid that attacked Captain Nemo’s Nautilus in Jules Verne’s 20,000 Leagues Under the Sea, waiting for people to swim near so it could wrap its tentacles about them. Whenever people begin to think in certain ways, principalities can maneuver appropriate corporate strongholds into position to clamp about them and actually rob them of the freedom to think. While individual strongholds serve as lodgings for local ruling demons, corporate strongholds offer a home to what Paul referred to: Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Ephesians 6:11–12, italics mine Corporate strongholds are wielded by principalities, rulers, demonic archangels that use them to imprison the minds and control the thoughts of entire peoples—nations, cities, denominations, local churches, political parties, even philanthropic groups. If you have ever asked, “How could principalities become world rulers of this present darkness?” the foremost answer lies here—by means of corporate strongholds. The function of a corporate stronghold is to imprison the minds of a people or group, to take away their freedom to think anything— including cold, hard facts and logic—contrary to the mindset of the stronghold. It hypnotizes whomever its spell overshadows, so that they cannot see portions of the Word of God (or even secular truths) that might set them free from its delusive grip. But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. But to this day whenever Moses is read, a veil lies over their heart; but whenever a person turns to the Lord, the veil is taken away. 2 Corinthians 3:14–16, italics mine That veil, to me, is a corporate stronghold of

What, then, does submission and respect look like for a woman in a dating relationship? Here are some guidelines: 1. A woman should allow the man to initiate the relationship. This does not mean that she does nothing. She helps! If she thinks there is a good possibility for a relationship, she makes herself accessible to him and helps him to make conversation, putting him at ease and encouraging him as opportunities arise (she does the opposite when she does not have interest in a relationship with a man). A godly woman will not try to manipulate the start of a relationship, but will respond to the interest and approaches of a man in a godly, encouraging way. 2. A godly woman should speak positively and respectfully about her boyfriend, both when with him and when apart. 3. She should give honest attention to his interests and respond to his attention and care by opening up her heart. 4. She should recognize the sexual temptations with which a single man will normally struggle. Knowing this, she will dress attractively but modestly, and will avoid potentially compromising situations. She must resist the temptation to encourage sexual liberties as a way to win his heart. 5. The Christian woman should build up the man with God's Word and give encouragement to godly leadership. She should allow and seek biblical encouragement from the man she is dating. 6. She should make "helping" and "respecting" the watchwords of her behavior toward a man. She should ask herself, "How can I encourage him, especially in his walk with God?" "How can I provide practical helps that are appropriate to the current place in our relationship?" She should share with him in a way that will enable him to care for her heart, asking, "What can I do or say that will help him to understand who I really am, and how can I participate in the things he cares about?" 7. She must remember that this is a brother in the Lord. She should not be afraid to end an unhealthy relationship, but should seek to do so with charity and grace. Should the relationship not continue forward, the godly woman will ensure that her time with a man will have left him spiritually blessed.

This is also a book about control. The consolidation of power at the federal level in the guise of public safety is a national trend and should be guarded against at all costs. This erosion of rights, however incremental, is the slow death of freedom. We have reached a point where the power of the federal government is such that they can essentially target anyone of their choosing. Recent allegations that government agencies may have targeted political opponents should alarm all Americans, regardless of party affiliation. Revisionist views of the Constitution by opportunistic politicians and unelected judges with agendas that reinterpret the Bill of Rights to take power away from the people and consolidate it at the federal level threaten the core principles of the Republic. As a free people, keeping federal power in check is something that should be of concern to us all. The fundamental value of freedom is what sets us apart from the rest of the world. We are citizens, not subjects, and we must stay ever vigilant that we remain so. Jack Carr August 6, 2017 Park City, Utah

But the conversation that Alexander wants to have glosses over the fact that black men commit a hugely disproportionate number of crimes in the United States. The New Jim Crow is chock-full of data on the racial makeup of prisons, but you will search in vain for anything approaching a sustained discussion of black crime rates. To Alexander and those who share her view, the two are largely unrelated. Black incarceration rates, she wrote, result from “a stunningly comprehensive and well-disguised system of racialized social control.”6 The author seems reluctant even to acknowledge that black people behind bars have done anything wrong. In her formulation, blacks are simply “far more likely to be labeled criminals”7 and are as blameless as slaves in the antebellum South. “When we say someone was ‘treated like a criminal,’ what we mean to say is that he or she was treated as less than human, like a shameful creature,” Alexander wrote. “Hundreds of years ago, our nation put those considered less than human in shackles; less than one hundred years ago, we relegated them to the other side of town; today we put them in cages.”8 Really?

The basic foundation of the practice of morality is to refrain from ten unwholesome actions: three pertaining to the body, four pertaining to speech, and three pertaining to thought. The three physical non-virtues are: (1) killing: intentionally taking the life of a living being, whether a human being, an animal, or even an insect; (2) stealing: taking possession of another’s property without his or her consent, regardless of its value; and (3) sexual misconduct: committing adultery. The four verbal non-virtues are: (4) lying: deceiving others through spoken word or gesture; (5) divisiveness: creating dissension by causing those in agreement to disagree or those in disagreement to disagree further; (6) harsh speech: verbally abusing others; and (7) senseless speech: talking about foolish things motivated by desire and so forth. The three mental non-virtues are: (8) covetousness: desiring to possess something that belongs to someone else; (9) harmful intent: wishing to injure others, whether in a great or small way; and (10) wrong view: holding that such things as rebirth, the law of cause and effect, or the Three Jewels8 do not exist.

In view of this magical, absolute significance of words, which presupposes that words also imply the objective behaviour of things, the Sophist critique was very much in place. It offered a striking proof of the impotence of language. In so far as ideas are merely names—a supposition that remains to be proved—the attack upon Plato was justified. But generic concepts cease to be mere names when they designate the similarities or conformities of things. The question then arises whether these conformities are objective realities or not. These conformities actually exist, hence the generic concept also corresponds with some kind of reality. It contains as much reality as does the exact description of a thing. The generic concept differs from the description only in that it describes or designates the conformities of things. The weakness, therefore, lies neither in the generic concept nor in the Platonic idea, but in its verbal expression, which obviously under no circumstances adequately reproduces either the thing or the conformity. The nominalist attack on the doctrine of ideas was thus in principle an unwarrantable encroachment, and Plato’s exasperated counterstroke was fully justified.

On January 6, 2021, many Trump supporters observed the storming of the U.S. Capitol with enthusiasm. Trump supporters may explain that existing institutions are so dysfunctional that there is just no alternative to destroying them and building entirely new structures from scratch. But irrespective of whether this view is right or wrong, this is a quintessential revolutionary rather than conservative view. The conservative suicide has taken progressives utterly by surprise and has forced progressive parties like the U.S. Democratic Party to become the guardians of the old order and of established institutions. Nobody knows for sure why all this is happening. One hypothesis is that the accelerating pace of technological change with its attendant economic, social, and cultural transformations might have made the moderate conservative program seem unrealistic. If conserving existing traditions and institutions is hopeless, and some kind of revolution looks inevitable, then the only means to thwart a left-wing revolution is by striking first and instigating a right-wing revolution. This was the political logic in the 1920s and 1930s, when conservative forces backed radical fascist revolutions in Italy, Germany, Spain, and elsewhere as a way—so they thought—to preempt a Soviet-style left-wing revolution.

We are spending at the present $3,500,000 per day, $1,000,095,000 per year, to maintain prison institutions, and that in a democratic country,—a sum almost as large as the combined output of wheat, valued at $750,000,000, and the output of coal, valued at $350,000,000. Professor Bushnell of Washington, D.C., estimates the cost of prisons at $6,000,000,000 annually, and Dr. G. Frank Lydston, an eminent American writer on crime, gives $5,000,000,000 annually as a reasonable figure. Such unheard-of expenditure for the purpose of maintaining vast armies of human beings caged up like wild beasts![1] Yet crimes are on the increase. Thus we learn that in America there are four and a half times as many crimes to every million population today as there were twenty years ago. The most horrible aspect is that our national crime is murder, not robbery, embezzlement, or rape, as in the South. London is five times as large as Chicago, yet there are one hundred and eighteen murders annually in the latter city, while only twenty in London. Nor is Chicago the leading city in crime, since it is only seventh on the list, which is headed by four Southern cities, and San Francisco and Los Angeles. In view of such a terrible condition of affairs, it seems ridiculous to prate of the protection society derives from its prisons.

The idea that Jesus was raised on the third day is not necessarily a historical recollection of when the resurrection happened, but a theological claim of its significance. I should point out that the Gospels do not indicate on which day Jesus was raised. [...] this “third day” is said to have been in accordance with the testimony of scripture, which for any early Christian author would not have been the New Testament (which had not yet been written) but the Hebrew Bible. There is a widespread view among scholars that the author of this statement is indicating that in his resurrection on the third day Jesus is thought to have fulfilled the saying of the Hebrew prophet Hosea: “After two days he will revive us; on the third day he will raise us up, that we may live before him” (Hos. 6:2). Other scholars—a minority of them, although I find myself attracted to this view—think that the reference is to the book of Jonah, [...] Jesus himself is recorded in the Gospels as likening his upcoming death and resurrection to “the sign of Jonah” (Matt. 12:39–41). Whether the reference is to Hosea or Jonah, why would it be necessary to say that the resurrection happened on the third day? Because that is what was predicted in scripture. This is a theological claim that Jesus’s death and resurrection happened according to plan.

Tenets of a viable 21st century conservatism 1. The fundamental assumptions of Western civilization are valid. 2. Peaceful social being is preferable to isolation and to war. In consequence, it justly and rightly demands some sacrifice of individual impulse and idiosyncrasy. 3. Hierarchies of competence are desirable and should be promoted. 4. Borders are reasonable. Likewise, limits on immigration are reasonable. Furthermore, it should not be assumed that citizens of societies that have not evolved functional individual-rights predicated polities will hold values in keeping with such polities. 5. People should be paid so that they are able and willing to perform socially useful and desirable duties. 6. Citizens have the inalienable right to benefit from the result of their own honest labor. 7. It is more noble to teach young people about responsibilities than about rights. 8. It is better to do what everyone has always done, unless you have some extraordinarily valid reason to do otherwise. 9. Radical change should be viewed with suspicion, particularly in a time of radical change. 10. The government, local and distal, should leave people to their own devices as much as possible. 11. Intact heterosexual two-parent families constitute the necessary bedrock for a stable polity. 12. We should judge our political system in comparison to other actual political systems and not to hypothetical utopias.

CHOOSE CREATIVITY: To be more creative, the first step is to decide you want to make it happen. 2. THINK LIKE A TRAVELER: Like a visitor to a foreign land, try turning fresh eyes on your surroundings, no matter how mundane or familiar. Don’t wait around for a spark to magically appear. Expose yourself to new ideas and experiences. 3. ENGAGE RELAXED ATTENTION: Flashes of insight often come when your mind is relaxed and not focused on completing a specific task, allowing the mind to make new connections between seemingly unrelated ideas. 4. EMPATHIZE WITH YOUR END USER: You come up with more innovative ideas when you better understand the needs and context of the people you are creating solutions for. 5. DO OBSERVATIONS IN THE FIELD: If you observe others with the skills of an anthropologist, you might discover new opportunities hidden in plain sight. 6. ASK QUESTIONS, STARTING WITH “WHY?”: A series of “why?” questions can brush past surface details and get to the heart of the matter. For example, if you ask someone why they are still using a fading technology (think landline phones), the answers might have more to do with psychology than practicality. 7. REFRAME CHALLENGES: Sometimes, the first step toward a great solution is to reframe the question. Starting from a different point of view can help you get to the essence of a problem. 8. BUILD A CREATIVE SUPPORT NETWORK: Creativity can flow more easily and be more fun when you have others to collaborate with and bounce ideas off.

Spirituality is more about whether or not we can sleep at night than about whether or not we go to church. It is about being integrated or falling apart, about being within community or being lonely, about being in harmony with Mother Earth or being alienated from her. Irrespective of whether or not we let ourselves be consciously shaped by any explicit religious idea, we act in ways that leave us either healthy or unhealthy, loving or bitter. What shapes our actions is our spirituality. And what shapes our actions is basically what shapes our desire. Desire makes us act and when we act what we do will either lead to a greater integration or disintegration within our personalities, minds, and bodies—and to the strengthening or deterioration of our relationship to God, others, and the cosmic world. The habits and disciplines5 we use to shape our desire form the basis for a spirituality, regardless of whether these have an explicit religious dimension to them or even whether they are consciously expressed at all. Spirituality concerns what we do with desire. It takes its root in the eros inside of us and it is all about how we shape and discipline that eros. John of the Cross, the great Spanish mystic, begins his famous treatment of the soul’s journey with the words: “One dark night, fired by love’s urgent longings.”6 For him, it is urgent longings, eros, that are the starting point of the spiritual life and, in his view, spirituality, essentially defined, is how we handle that eros.

But as people become anxious to be accepted by the group, their personal values and behaviors are exchanged for more negative ones. We can too easily become more intense, abusive, fundamentalist, fanatical—behaviors strange to our former selves, born out of our intense need to belong. This may be one explanation for why the Internet, which gave us the possibility of self-organizing, is devolving into a medium of hate and persecution, where trolls6 claiming a certain identity go to great efforts to harass, threaten, and destroy those different from themselves. The Internet, as a fundamental means for self-organizing, can’t help but breed this type of negative, separatist behavior. Tweets and texts spawn instant reactions; back and forth exchanges of only a few words quickly degenerate into comments that push us apart. Listening, reflecting, exchanging ideas with respect—gone. But this is far less problematic than the way the Internet has intensified the language of threat and hate. People no longer hide behind anonymity as they spew hatred, abominations, and lurid death threats at people they don’t even know and those that they do. Trolls, who use social media to issue obscene threats and also organize others to deluge a person with hateful tweets and emails, are so great a problem for people who come into public view that some go off Twitter, change their physical appearance, or move in order to protect their children.7 Reporters admit that they refuse to publish about certain issues because they fear the blowback from trolls.

MSB: The triumph of Christ marks the culmination of your work from a thematic point of view. But in the world itself, it also marks the culmination of the long journey of human violence. RG: I think that Saint Paul's letters, particularly Romans and Corinthians, have the form of a mimetic spiral. Everything we've been talking about constitutes a sort of exegesis of what Paul had to say about the centrality of the Cross. The Cross is not only knowledge of God, but first and foremost an understanding of mankind. Paul was perfectly aware of this. It seems to me essential that the notion of the crucified Christ as “a stumbling block to Jews and foolishness to Gentiles” (1 Corinthians 1:23) be examined more closely. I had thought that Jacob Taubes, in his book on Paul's political theology, would develop this idea, but he never really gets around to it.6 MSB: Your acquaintance with Paul seems to have deepened over the years. RG: I hope it has. In a way it is rather recent. I have come to better understand Paul through reading and talking with Protestants. Most Catholics speak mainly of the Gospels. Protestants, on the other hand, speak mainly of Saint Paul; they consider Saint Paul's letters to be the primary Christian documents. I would find nothing more interesting than to write on the relationship between Protestantism and Catholicism. True ecumenicism would be exactly this, understanding what the Gospels and Saint Paul fundamentally have in common. The anthropological interpretation of Satan offers an opportunity for going further in this direction, it seems to me. MSB

Israel is one of the most multiracial and multicultural countries in the world. More than a hundred different countries are represented in its population of 6 million. Consider how the Israeli government spent tens of millions of dollars airlifting more than forty thousand black Ethiopian Jews to Israel in 1984 and 1991. Since 2001 Israel has reached out to help others, taking in non-Jewish refugees from Lebanon, the Ivory Coast, Sierra Leone, Vietnam, Liberia, and Congo, and even Bosnian Muslims. How many such refugees have the twenty-two states in the Arab League taken in? The Arab world won’t even give Palestinian refugees citizenship in their host countries. Remember, Jews can’t live in the neighboring Hashemite Kingdom of Jordan or in the Kingdom of Saudi Arabia. But Arabs are living as citizens in Israel. What does that tell you about their respect for other cultures? Over 1 million Arabs are full Israeli citizens. An Arab sits on the Supreme Court of Israel. There are Arab political parties expressing views inimical to the State of Israel sitting in the Knesset, Israel’s parliament. Women are equal partners in Israel and have complete human rights, as do gays and minorities. Show me an Arab nation with a Jew in its government. Show me an Arab country with half as many Jewish citizens as Israel has Arab citizens. Show me freedom of speech, freedom of religion, freedom of the press, and human rights in any Arabic country in the Middle East the way they exist and are practiced in Israel. It is those same freedoms that the Muslims resent as a threat to Islam and that they are fighting against, be it in Israel, Europe, or the United States.

That is exactly what I did once, for instance, when a rabbi from Eastern Europe turned to me and told me his story. He had lost his first wife and their six children in the concentration camp of Auschwitz where they were gassed, and now it turned out that his second wife was sterile. I observed that procreation is not the only meaning of life, for then life in itself would become meaningless, and something which in itself is meaningless cannot be rendered meaningful merely by its perpetuation. However, the rabbi evaluated his plight as an orthodox Jew in terms of despair that there was no son of his own who would ever say Kaddish6 for him after his death. But I would not give up. I made a last attempt to help him by inquiring whether he did not hope to see his children again in Heaven. However, my question was followed by an outburst of tears, and now the true reason for his despair came to the fore: he explained that his children, since they died as innocent martyrs,7 were thus found worthy of the highest place in Heaven, but as for himself he could not expect, as an old, sinful man, to be assigned the same place. I did not give up but retorted, “Is it not conceivable, Rabbi, that precisely this was the meaning of your surviving your children: that you may be purified through these years of suffering, so that finally you, too, though not innocent like your children, may become worthy of joining them in Heaven? Is it not written in the Psalms that God preserves all your tears?8 So perhaps none of your sufferings were in vain.” For the first time in many years he found relief from his suffering through the new point of view which I was able to open up to him.

Gadgetry will continue to relieve mankind of tedious jobs. Kitchen units will be devised that will prepare ‘automeals,’ heating water and converting it to coffee; toasting bread; frying, poaching or scrambling eggs, grilling bacon, and so on. Breakfasts will be ‘ordered’ the night before to be ready by a specified hour the next morning. Communications will become sight-sound and you will see as well as hear the person you telephone. The screen can be used not only to see the people you call but also for studying documents and photographs and reading passages from books. Synchronous satellites, hovering in space will make it possible for you to direct-dial any spot on earth, including the weather stations in Antarctica. [M]en will continue to withdraw from nature in order to create an environment that will suit them better. By 2014, electroluminescent panels will be in common use. Ceilings and walls will glow softly, and in a variety of colors that will change at the touch of a push button. Robots will neither be common nor very good in 2014, but they will be in existence. The appliances of 2014 will have no electric cords, of course, for they will be powered by long- lived batteries running on radioisotopes. “[H]ighways … in the more advanced sections of the world will have passed their peak in 2014; there will be increasing emphasis on transportation that makes the least possible contact with the surface. There will be aircraft, of course, but even ground travel will increasingly take to the air a foot or two off the ground. [V]ehicles with ‘Robot-brains’ … can be set for particular destinations … that will then proceed there without interference by the slow reflexes of a human driver. [W]all screens will have replaced the ordinary set; but transparent cubes will be making their appearance in which three-dimensional viewing will be possible. [T]he world population will be 6,500,000,000 and the population of the United States will be 350,000,000. All earth will be a single choked Manhattan by A.D. 2450 and society will collapse long before that! There will, therefore, be a worldwide propaganda drive in favor of birth control by rational and humane methods and, by 2014, it will undoubtedly have taken serious effect. Ordinary agriculture will keep up with great difficulty and there will be ‘farms’ turning to the more efficient micro-organisms. Processed yeast and algae products will be available in a variety of flavors. The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction…. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran". [M]ankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014. [T]he most glorious single word in the vocabulary will have become work! in our a society of enforced leisure.

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He was in love with France before he even reached Paris. Jefferson’s work in Europe offered him a new battlefield in the war for American union and national authority that he had begun in the Congress. His sojourn in France is often seen as a revolutionary swoon during which he fell too hard for the foes of monarchy, growing overly attached to—and unhealthily admiring of—the French Revolution and its excesses. Some of his most enduring radical quotations, usually considered on their own with less appreciation of the larger context of Jefferson’s decades-long political, diplomatic, and philosophical careers, date from this era. His relationship to France and to the French, however, should be seen for what it was: a political undertaking in which Jefferson put the interests of America first. He was determined to create a balance of global power in which France would help the United States resist commercial and possible military threats from the British.5 From the ancien régime of Louis XVI and Marie-Antoinette to the French Revolution to the Age of Napoleon, Jefferson viewed France in the context of how it could help America on the world stage.6 Much of Jefferson’s energy was spent striving to create international respect for the United States and to negotiate commercial treaties to build and expand American commerce and wealth. His mind wandered and roamed and soared, but in his main work—the advancement of America’s security and economic interests—he was focused and clear-headed. Countries earned respect by appearing strong and unified. Jefferson wanted America to be respected. He, therefore, took care to project strength and a sense of unity. The cause of national power required it, and he was as devoted to the marshaling of American power in Paris as he had been in Annapolis. E

I dispelled my invisibility for a few seconds in his full view, a finger resting provocatively on my lower lip, giving him a come-hither look under a streetlight. His jaw and the bottle of Żubrówka dropped at the same time. It shattered, drawing his eyes to the sidewalk, and I took the opportunity afforded by his distraction to disappear again. "That was mean," Oberon said, watching the man look wildly around for me and pawing at his eyes as if to clear them. Why? I asked. I’ve done him no harm. "Yes, you have. You will haunt him for the rest of his life. I know from experience." You’re haunted by someone flashing you on a street corner? "No. It was a dog park. Atticus and I were just arriving and she was leaving." Oh, here we go. "She was so fit and her coat was tightly curled and she had a perfect pouf on the end of her tail like a tennis ball. I saw her for maybe five seconds, until she hopped into a Honda and her human drove her away. And now I can’t see a Honda without seeing her." But that’s a good thing, isn’t it? Kind of romantic? A vision of perfection you can treasure forever, unspoiled by reality. "Well, I don’t know. In reality I’d like to try spoiling her, if she was in the mood." Look, Oberon, that man is lonely. He’s too skinny and sweaty, and I’m willing to bet you five cows that he’s socially awkward or he wouldn’t be staggering drunk at this hour. But now, for the rest of his life, he will remember the na**d woman on the street who looked at him with desire. When people treat him like something untouchable, he will have that memory to comfort him. "Or obsess over. What if he starts wandering the streets every night looking for you?" Then he’s misunderstood the nature of beauty. It doesn’t stay, except in our minds. "Oh! I think I see. That’s true, Clever Girl! Sausage never stays, because I eat it, but it’s always beautiful in my mind.

1. Commit to take the lead in the godliness of your relationship. Read the Bible's passages about how men and women and all Christians should treat one another. Especially take the lead in establishing boundaries that will keep you from sexual sin. Assume that this woman is going to be your wife or the wife of some other Christian brother (who might be currently dating your future wife). Treat her as the precious sister in Christ that she is. 2. Decide in advance whether or not you are willing to love a woman in the self-sacrificing, nurturing way the Bible describes. Until you are ready to faithfully hold a woman's heart in your hand, do not enter into a dating relationship. 3. Realizing that God wants you to learn to put her interests ahead of your own, ask her the kinds of things she likes to do and be eager to spend time doing them. 4. Be willing to talk about the relationship. Initiate honest dialogue about how you feel. Do not resent her desire to have the relationship defined, but protect her heart by making your level of commitment clear and thereby making clear the appropriate kind of intimacy to go along with that commitment. 5. Pay attention to her heart. Ask her about her burdens and cares. Seek ways to minister to her and to make her cares your own. Instead of being critical of her, speak words of encouragement and support. 6. Do not be shy in ministering the Word of God to her. Do not preach, but exhort her and call to mind God's promises and God's love for her in Jesus Christ. Make it a primary goal that she will be spiritually stronger by having been in a relationship with you. 7. If something about her bothers you, think about how you can encourage her in that area. Realize that none of us is without flaws. Pray for her weakness and try to strengthen her in that area. If your concerns are enough to deter you from wanting to marry her, let her know in a forthright manner while being as considerate as possible.

If, in the case of Amfortas and the union of spear and Grail, only the sexual problem is discerned, we get entangled in an insoluble contradiction, since the thing that harms is also the thing that heals. Such a paradox is true and permissible only when one sees the opposites as united on a higher plane, when one understands that it is not a question of sexuality, either in this form or in that, but purely a question of the attitude by which every activity, including the sexual, is regulated. Once again I must emphasize that the practical problem in analytical psychology lies deeper than sexuality and its repression. The latter point of view is no doubt very valuable in explaining the infantile and therefore morbid part of the psyche, but as an explanatory principle for the whole of the psyche it is quite inadequate. What lies behind sexuality or the power instinct is the attitude to sexuality or to power. In so far as an attitude is not merely an intuitive (i.e., unconscious and spontaneous) phenomenon but also a conscious function, it is, in the main, a view of life. Our conception of all problematical things is enormously influenced, sometimes consciously but more often unconsciously, by certain collective ideas that condition our mentality. These collective ideas are intimately bound up with the view of life and the world of the past centuries or epochs. Whether or not we are conscious of this dependence has nothing to do with it, since we are influenced by these ideas through the very air we breathe. Collective ideas always have a religious character, and a philosophical idea becomes collective only when it expresses a primordial image. Their religious character derives from the fact that they express the realities of the collective unconscious and are thus able to release its latent energies. The great problems of life, including of course sex, are always related to the primordial images of the collective unconscious. These images are balancing or compensating factors that correspond to the problems which life confronts us with in reality.

To understand the New Testament we need to understand that religious past, in order to recognize what it is protesting against. Properly interpreting the New Testament - not as detached scholars but as followers of Jesus and his way - thus involves recognizing the redemptive trajectory it sets away from religious violence, and then continuing to develop and move forward along that same trajectory ourselves. In other words, we cannot stop at the place the New Testament got to, but must recognize where it was headed. A clear example of this can be seen in the institution of slavery: The New Testament takes major steps away from slavery, encouraging slaves to gain their freedom if possible (1 Cor 7:21), counseling masters to treat their slaves as Christ treats them (Eph 6:9), and, most significantly, declaring that in Christ there is “no slave or free,” that is, no concept of class or superiority (Gal 3:28). While we can recognize here a movement away from slavery that set a trajectory which would eventually lead to the complete abolition of the institution of slavery centuries later, we do not see the New Testament directly condemning slavery or calling for its abolishment. Masters are not told to give up their slaves as Christians, but simply to treat them well. Slaves are not encouraged to participate in an “underground railroad” to gain their freedom, but instead are told to submit - even in the face of the cruelty, oppression, and violence that characterized slavery in the ancient Greco-Roman world at the time. If we read the New Testament as a storehouse of eternal principles, representing a “frozen in time” ethic, where we can simply flip open a page and find what the timeless “biblical” view on any particular issue is - as so many people read the Bible today - then we would need to conclude that the institution of slavery has God’s approval in the New Testament, and that we should therefore support and maintain it today. This is in fact exactly how many American slave-owning Christians did read the Bible in the past. Yet all of us would agree today that slavery is immoral.

Paul was an educated Roman citizen. He would have been familiar with contemporary rhetorical practices that corrected faulty understanding by quoting the faulty understanding and then refuting it. Paul does this in 1 Corinthians 6 and 7 with his quotations “all things are lawful for me,” “food is meant for the stomach and the stomach for food,” and “it is well for a man not to touch a woman.”47 In these instances, Paul is quoting the faulty views of the Gentile world, such as “all things are lawful for me.” Paul then “strongly modifies” them.48 Paul would have been familiar with the contemporary views about women, including Livy’s, that women should be silent in public and gain information from their husbands at home. Isn’t it possible, as Peppiatt has argued, that Paul is doing the same thing in 1 Corinthians 11 and 14 that he does in 1 Corinthians 6 and 7?49 Refuting bad practices by quoting those bad practices and then correcting them? As Peppiatt writes, “The prohibitions placed on women in the letter to the Corinthians are examples of how the Corinthians were treating women, in line with their own cultural expectations and values, against Paul’s teachings.”50 What if Paul was so concerned that Christians in Corinth were imposing their own cultural restrictions on women that he called them on it? He quoted the bad practice, which Corinthian men were trying to drag from the Roman world into their Christian world, and then he countered it. The Revised Standard Version (RSV) lends support to the idea that this is what Paul was doing. Paul first lays out the cultural restrictions: “As in all the churches of the saints, the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church” (1 Corinthians 14:33–35). And then Paul intervenes: “What! Did the word of God originate with you, or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord. If anyone does not recognize this, he is not recognized. So, my brethren, earnestly desire to prophesy, and do not forbid speaking in tongues; but all things should be done decently and in order” (vv. 36–40).

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. 2Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4You are severed from Christ, you who would be justified [1] by the law; you have fallen away from grace. 5For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. 7You were running well. Who hindered you from obeying the truth? 8This persuasion is not from him who calls you. 9A little leaven leavens the whole lump. 10I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is. 11But if I, brothers, [2] still preach [3] circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. 12I wish those who unsettle you would emasculate themselves! 13For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” 15But if you bite and devour one another, watch out that you are not consumed by one another. Keep in Step with the Spirit 16But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18But if you are led by the Spirit, you are not under the law. 19Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21envy, [4] drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law. 24And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25If we live by the Spirit, let us also keep in step with the Spirit. 26Let us not become conceited, provoking one another, envying one another. Bear One Another’s Burdens

During this same period of his life Bohm also continued to refine his alternative approach to quantum physics. As he looked more carefully into the meaning of the quantum potential he discovered it had a number of features that implied an even more radical departure from orthodox thinking. One was the importance of wholeness. Classical science had always viewed the state of a system as a whole as merely the result of the interaction of its parts. However, the quantum potential stood this view on its ear and indicated that the behavior of the parts was actually organized by the whole. This not only took Bohr's assertion that subatomic particles are not independent "things, " but are part of an indivisible system one step further, but even suggested that wholeness was in some ways the more primary reality. It also explained how electrons in plasmas (and other specialized states such as superconductivity) could behave like interconnected wholes. As Bohm states, such "electrons are not scattered because, through the action of the quantum potential, the whole system is undergoing a co-ordinated movement more like a ballet dance than like a crowd of unorganized people. " Once again he notes that "such quantum wholeness of activity is closer to the organized unity of functioning of the parts of a living being than it is to the kind of unity that is obtained by putting together the parts of a machine. "6 An even more surprising feature of the quantum potential was its implications for the nature of location. At the level of our everyday lives things have very specific locations, but Bohm's interpretation of quantum physics indicated that at the subquantum level, the level in which the quantum potential operated, location ceased to exist All points in space became equal to all other points in space, and it was meaningless to speak of anything as being separate from anything else. Physicists call this property "nonlocality. " The nonlocal aspect of the quantum potential enabled Bohm to explain the connection between twin particles without violating special relativity's ban against anything traveling faster than the speed of light. To illustrate how, he offers the following analogy: Imagine a fish swimming in an aquarium. Imagine also that you have never seen a fish or an aquarium before and your only knowledge about them comes from two television cameras, one directed at the aquarium's front and the other at its side. When you look at the two television monitors you might mistakenly assume that the fish on the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch you will eventually realize there is a relationship between the two fish. When one turns, the other makes a slightly different but corresponding turn. When one faces the front, the other faces the side, and so on. If you are unaware of the full scope of the situation, you might wrongly conclude that the fish are instantaneously communicating with one another, but this is not the case. No communication is taking place because at a deeper level of reality, the reality of the aquarium, the two fish are actually one and the same. This, says Bohm, is precisely what is going on between particles such as the two photons emitted when a positronium atom decays (see fig. 8).

If the claims of the papacy cannot be proven from what we know of the historical Peter, there are, on the other hand, several undoubted facts in the real history of Peter which bear heavily upon those claims, namely: 1. That Peter was married, Matt. 8:14, took his wife with him on his missionary tours, 1 Cor. 9:5, and, according to a possible interpretation of the "coëlect" (sister), mentions her in 1 Pet. 5:13. Patristic tradition ascribes to him children, or at least a daughter (Petronilla). His wife is said to have suffered martyrdom in Rome before him. What right have the popes, in view of this example, to forbid clerical marriage?  We pass by the equally striking contrast between the poverty of Peter, who had no silver nor gold (Acts 3:6) and the gorgeous display of the triple-crowned papacy in the middle ages and down to the recent collapse of the temporal power. 2. That in the Council at Jerusalem (Acts 15:1–11), Peter appears simply as the first speaker and debater, not as president and judge (James presided), and assumes no special prerogative, least of all an infallibility of judgment. According to the Vatican theory the whole question of circumcision ought to have been submitted to Peter rather than to a Council, and the decision ought to have gone out from him rather than from "the apostles and elders, brethren" (or "the elder brethren," 15:23). 3. That Peter was openly rebuked for inconsistency by a younger apostle at Antioch (Gal. 2:11–14). Peter’s conduct on that occasion is irreconcilable with his infallibility as to discipline; Paul’s conduct is irreconcilable with Peter’s alleged supremacy; and the whole scene, though perfectly plain, is so inconvenient to Roman and Romanizing views, that it has been variously distorted by patristic and Jesuit commentators, even into a theatrical farce gotten up by the apostles for the more effectual refutation of the Judaizers! 4. That, while the greatest of popes, from Leo I. down to Leo XIII. never cease to speak of their authority over all the bishops and all the churches, Peter, in his speeches in the Acts, never does so. And his Epistles, far from assuming any superiority over his "fellow-elders" and over "the clergy" (by which he means the Christian people), breathe the spirit of the sincerest humility and contain a prophetic warning against the besetting sins of the papacy, filthy avarice and lordly ambition (1 Pet. 5:1–3). Love of money and love of power are twin-sisters, and either of them is "a root of all evil." It is certainly very significant that the weaknesses even more than the virtues of the natural Peter—his boldness and presumption, his dread of the cross, his love for secular glory, his carnal zeal, his use of the sword, his sleepiness in Gethsemane—are faithfully reproduced in the history of the papacy; while the addresses and epistles of the converted and inspired Peter contain the most emphatic protest against the hierarchical pretensions and worldly vices of the papacy, and enjoin truly evangelical principles—the general priesthood and royalty of believers, apostolic poverty before the rich temple, obedience to God rather than man, yet with proper regard for the civil authorities, honorable marriage, condemnation of mental reservation in Ananias and Sapphira, and of simony in Simon Magus, liberal appreciation of heathen piety in Cornelius, opposition to the yoke of legal bondage, salvation in no other name but that of Jesus Christ.

THE VISION EXERCISE Create your future from your future, not your past. WERNER ERHARD Erhard Founder of EST training and the Landmark Forum The following exercise is designed to help you clarify your vision. Start by putting on some relaxing music and sitting quietly in a comfortable environment where you won’t be disturbed. Then, close your eyes and ask your subconscious mind to give you images of what your ideal life would look like if you could have it exactly the way you want it, in each of the following categories: 1. First, focus on the financial area of your life. What is your ideal annual income and monthly cash flow? How much money do you have in savings and investments? What is your total net worth? Next . . . what does your home look like? Where is it located? Does it have a view? What kind of yard and landscaping does it have? Is there a pool or a stable for horses? What does the furniture look like? Are there paintings hanging in the rooms? Walk through your perfect house, filling in all of the details. At this point, don’t worry about how you’ll get that house. Don’t sabotage yourself by saying, “I can’t live in Malibu because I don’t make enough money.” Once you give your mind’s eye the picture, your mind will solve the “not enough money” challenge. Next, visualize what kind of car you are driving and any other important possessions your finances have provided. 2. Next, visualize your ideal job or career. Where are you working? What are you doing? With whom are you working? What kind of clients or customers do you have? What is your compensation like? Is it your own business? 3. Then, focus on your free time, your recreation time. What are you doing with your family and friends in the free time you’ve created for yourself? What hobbies are you pursuing? What kinds of vacations do you take? What do you do for fun? 4. Next, what is your ideal vision of your body and your physical health? Are you free of all disease? Are you pain free? How long do you live? Are you open, relaxed, in an ecstatic state of bliss all day long? Are you full of vitality? Are you flexible as well as strong? Do you exercise, eat good food, and drink lots of water? How much do you weigh? 5. Then, move on to your ideal vision of your relationships with your family and friends. What is your relationship with your spouse and family like? Who are your friends? What do those friendships feel like? Are those relationships loving, supportive, empowering? What kinds of things do you do together? 6. What about the personal arena of your life? Do you see yourself going back to school, getting training, attending personal growth workshops, seeking therapy for a past hurt, or growing spiritually? Do you meditate or go on spiritual retreats with your church? Do you want to learn to play an instrument or write your autobiography? Do you want to run a marathon or take an art class? Do you want to travel to other countries? 7. Finally, focus on the community you’ve chosen to live in. What does it look like when it is operating perfectly? What kinds of community activities take place there? What charitable, philanthropic, or volunteer work? What do you do to help others and make a difference? How often do you participate in these activities? Who are you helping? You can write down your answers as you go, or you can do the whole exercise first and then open your eyes and write them down. In either case, make sure you capture everything in writing as soon as you complete the exercise. Every day, review the vision you have written down. This will keep your conscious and subconscious minds focused on your vision, and as you apply the other principles in this book, you will begin to manifest all the different aspects of your vision.

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10 Practical Strategies to Improve Your Critical Thinking Skills and Unleash Your Creativity In today's rapidly changing world, the ability to think critically and creatively has become more important than ever. Whether you're a student looking to excel academically, a professional striving for success in your career, or simply someone who wants to navigate life's challenges with confidence, developing strong critical thinking skills is crucial. In this blog post, we will explore ten practical strategies to help you improve your critical thinking abilities and unleash your creative potential. 1. Embrace open-mindedness: One of the cornerstones of critical thinking is being open to different viewpoints and perspectives. Cultivate a willingness to listen to others, consider alternative opinions, and challenge your own beliefs. This practice expands your thinking and encourages creative problem-solving. 2. Ask thought-provoking questions: Asking insightful questions is a powerful way to stimulate critical thinking. By questioning assumptions, seeking clarity, and exploring deeper meanings, you can uncover new insights and perspectives. Challenge yourself to ask thought-provoking questions regularly. 3. Practice active listening: Listening actively involves not just hearing, but also understanding, interpreting, and empathizing with the speaker. By honing your active listening skills, you can better grasp complex ideas, identify underlying assumptions, and engage in more meaningful discussions. 4. Seek diverse sources of information: Expand your knowledge base by seeking information from a wide range of sources. Engage with diverse perspectives, opinions, and ideas through books, articles, podcasts, and documentaries. This habit broadens your understanding and encourages critical thinking by exposing you to different viewpoints. 5. Develop analytical thinking skills: Analytical thinking involves breaking down complex problems into smaller components, examining relationships and patterns, and drawing logical conclusions. Enhance your analytical skills by practicing activities like puzzles, riddles, and brain teasers. This will sharpen your ability to analyze information and think critically. 6. Foster a growth mindset: A growth mindset is the belief that your abilities can be developed through dedication and hard work. Embracing this mindset encourages you to view challenges as opportunities for growth, rather than obstacles. By persisting through difficulties, you build resilience and enhance your critical thinking abilities. 7. Engage in collaborative problem-solving: Collaborating with others on problem-solving tasks can spark creativity and strengthen critical thinking skills. Seek out group projects, brainstorming sessions, or online forums where you can exchange ideas, challenge each other's thinking, and find innovative solutions together. 8. Practice reflective thinking: Taking time to reflect on your thoughts, actions, and experiences allows you to gain deeper insights and learn from past mistakes. Regularly engage in activities like journaling, meditation, or self-reflection exercises to develop your reflective thinking skills. This practice enhances your critical thinking abilities by promoting self-awareness and self-improvement. 9. Encourage creativity through experimentation: Creativity and critical thinking often go hand in hand. Give yourself permission to experiment and explore new ideas without fear of failure. Embrace a "what if" mindset and push the boundaries of your thinking. This willingness to take risks and think outside the box can lead to breakthroughs in critical thinking. 10. Continuously learn and adapt: Critical thinking is a skill that can be honed throughout your life. Commit to lifelong learning and seek opportunities to expand your knowledge and skills. Stay curious, be open to new experiences, and embrace change.

War and peace are shadows that life casts upon ordinary people,” Einen said philosophically. Hadjar sometimes wondered how such deep thoughts could come from the mind of a rogue and adventurer from the Islands. Then again, he shouldn’t judge his friend by his clothes and birth, but by his deeds. “Ordinary people?” Tom asked, once again assuming his familiar haughty and proud manner. “I only see two ordinary people among us. And they should be grateful that we’re tolerating their filthy existences.” “Tom,” Dora said warningly. “When viewed through the waters of the World River, we are all ordinary.” Einen shrugged. “And mortal.” Hadjar slapped his forehead.

The Twelve Behaviors 1.​Focus on customers and growth (serve customers well and aggressively pursue growth). 2.​Lead impactfully (think like a leader and serve as a role model). 3.​Get results (consistently meet any commitments that you make). 4.​Make people better (encourage excellence in peers, subordinates, and/or managers). 5.​Champion change (drive continuous improvement in our operations). 6.​Foster teamwork and diversity (define success in terms of the entire team). 7.​Adopt a global mind-set (view the business from all relevant perspectives, and see the world in terms of integrated value chains). 8.​Take risks intelligently (recognize that we must take greater but smarter risks to generate better returns). 9.​Be self-aware (recognize your behavior and how it affects those around you). 10.​Communicate effectively (provide information to others in a timely, concise, and thoughtful way). 11.​Think in an integrative fashion (make more holistic decisions beyond your own bailiwick by applying intuition, experience, and judgment to the available data). 12.​Develop technical or functional excellence (be capable and effective in your particular area of expertise).

eynes’ claim about how animal spirits drive the economy brings us to the role of government. His view of the government’s role in the economy was very much like what we are told in the parenting advice books.6 On the one hand, they warn us not to be too authoritarian. The children will be superficially obedient, but when they become teenagers they will rebel. On the other hand, these books tell us not to be too permissive. In this case they have not been taught to set proper limits for themselves. The advice books then tell us that appropriate child rearing involves a middle road between these two extremes. The proper role of the parent is to set the limits so that the child does not overindulge her animal spirits. But those limits should also allow the child the independence to learn and to be creative. The role of the parent is to create a happy home, which gives the child freedom but also protects him from his animal spirits.

That view was, first, that man is an individual, an individual born with a natural sociability (an updated version of Aristotle’s zoon politikon) but also a desire to protect his own natural rights and his own self-interest. “It is love of self,” Voltaire would write, “that encourages love of others.” That self-interest was derived from nature, “which warns us to respect [the self-interest] of others.”6 This was one reason the Enlightenment, like Aristotle, so strongly opposed the Republic’s formula for communism. The abolition of private property was not only contrary to natural right, it would also ensure that the bonds that connected men to each other would be founded not on mutual respect and friendship, but on envy or even hate. “Nothing can be conceived more destructive of human happiness, more infallibly contrived to transform men and women into Brutes, Yahoos, or Daemons,” John Adams wrote, than community of property.

I grinned and slid my palm along the smooth curve of a fender. The finish was cherry red on my father’s version, but I liked the glint of the cold steel a little better. It gave the classic Mustang an angry glint that matched my mindset well, but I spent some time changing the surface quality in order to give the metal a sandblasted texture. Then I took another swig and gently placed the steel panels against the far wall of the workshop, and with a few shelves shifted to the side, most of the pieces were concealed from view. Once I’d finished the roof panel and both bumpers with the same slow and steady approach, I moved on to the hood and the trunk components next, as well as the compartment that would serve as the trunk itself. The first hood warped under the force of me shimmying it, but by the third try, I had it sturdy at half an inch thick with a gentle bevel along the edges. The entire top frame took only a few hours to create, and I grinned at Ruela as I tucked the last disassembled portion behind the vat of water in the corner. “Don’t tell Aeris,” I muttered to the wolfish beast. “He may know nothing about rifles, but he’s bound to notice there’s a slight difference in size going on here.

14. He’s denied climate change. Then denied that he denied it.​​ Here’s Trump calling global warming a conspiracy created by the Chinese: The concept of global warming was created by and for the Chinese in order to make U.S. manufacturing non-competitive. @realDonaldTrump – 11:15 AM – 6 Nov 2012 More tweets of him calling global warming a hoax… NBC News just called it the great freeze – coldest weather in years. Is our country still spending money on the GLOBAL WARMING HOAX? @realDonaldTrump – 3:48 PM – 25 Jan 2014 This very expensive GLOBAL WARMING bullshit has got to stop. Our planet is freezing, record low temps,and our GW scientists are stuck in ice @realDonaldTrump – 4:39 PM – 1 Jan 2014 Ice storm rolls from Texas to Tennessee – I’m in Los Angeles and it’s freezing. Global warming is a total, and very expensive, hoax! @realDonaldTrump – 7:13 AM – 6 Dec 2013 Then, during a presidential debate with Hillary Clinton, Trump denied that he said any of this. Here’s the video. Clinton says, “Donald thinks that climate change is a hoax, perpetrated by the Chinese. I think it’s real.” Trump interrupts to say, “I do not say that. I do not say that.” Actually, Donald, you’ve said nothing else. Trump has also said, dozens of times in tweets like this, that global warming sounds like a great idea: It’s freezing and snowing in New York–we need global warming! @realDonaldTrump – 11:24 AM – 7 Nov 2012 Here he is hating wind turbines: It’s Friday. How many bald eagles did wind turbines kill today? They are an environmental & aesthetic disaster. @realDonaldTrump – 12:55 PM – 24 Aug 2012 Trump fought against a “really ugly” offshore wind farm in Scotland because it would mar the view from his Scottish golf resort. My new club on the Atlantic Ocean in Ireland will soon be one of the best in the World – and no-one will be looking into ugly wind turbines! @realDonaldTrump – 5:24 AM – 14 Feb 2014

Many in the West have long proffered that the brain is the center of consciousness. But in traditional Islamic thought – as in other traditions – the heart is viewed as the center of our being. The Quran, for example, speaks of wayward people who have hearts with which they do not understand (7:179). Also the Quran mentions people who mocked the prophet and were entirely insincere in listening to his message, so God placed over their hearts a covering that they may not understand it and in their ears [He placed] acute deafness (6:25). Their inability to understand is a deviation from the spiritual function of a sound heart, just as their ears have been afflicted with a spiritual deafness. So we understand from this that the center of the intellect, the center of human consciousness and conscience, is actually the heart and not the brain. Only recently have we discovered that there are over 40,000 neurons in the heart. In other words, there are cells in the heart that are communicating with the brain. While the brain sends messages to the heart, the heart also sends messages to the brain.

↑ top up up 6 position down down ↓ bottom Remove this quote from your collection “My view is that they came on earth, did their thing and now they have bowed out. Who is to say that things are not right? Nature is as ugly as it is beautiful. People drop dead, people kill each other, people go hungry: you don’t dwell, you just exist. But then this other world comes along and gives you ideas. You start to think, hmm, I am not right,

Look at stocks as part ownership of a business. 2. Look at Mr. Market—volatile stock price fluctuations—as your friend rather than your enemy. View risk as the possibility of permanent loss of purchasing power, and uncertainty as the unpredictability regarding the degree of variability in the possible range of outcomes. 3. Remember the three most important words in investing: “margin of safety.” 4. Evaluate any news item or event only in terms of its impact on (a) future interest rates and (b) the intrinsic value of the business, which is the discounted value of the cash that can be taken out during its remaining life, adjusted for the uncertainty around receiving those cash flows. 5. Think in terms of opportunity costs when evaluating new ideas and keep a very high hurdle rate for incoming investments. Be unreasonable. When you look at a business and get a strong desire from within saying, “I wish I owned this business,” that is the kind of business in which you should be investing. A great investment idea doesn’t need hours to analyze. More often than not, it is love at first sight. 6. Think probabilistically rather than deterministically, because the future is never certain and it is really a set of branching probability streams. At the same time, avoid the risk of ruin, when making decisions, by focusing on consequences rather than just on raw probabilities in isolation. Some risks are just not worth taking, whatever the potential upside may be. 7. Never underestimate the power of incentives in any given situation. 8. When making decisions, involve both the left side of your brain (logic, analysis, and math) and the right side (intuition, creativity, and emotions). 9. Engage in visual thinking, which helps us to better understand complex information, organize our thoughts, and improve our ability to think and communicate. 10. Invert, always invert. You can avoid a lot of pain by visualizing your life after you have lost a lot of money trading or speculating using derivatives or leverage. If the visuals unnerve you, don’t do anything that could get you remotely close to reaching such a situation. 11. Vicariously learn from others throughout life. Embrace everlasting humility to succeed in this endeavor. 12. Embrace the power of long-term compounding. All the great things in life come from compound interest.

[원료약품분량] 이 약 1정(126mg) 중 졸피뎀 타르타르산염 (EP) [성상] 백색 장방형의 필름코팅제 [효능효과] 불면증 [용법용량] 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 졸피뎀(Zolpidem) 은 불면증이나 앰비엔(Ambien), 앰비엔 CR(Ambien CR), 인터메조(Intermezzo), 스틸넉스(Stilnox), 스틸넉트(Stilnoct), 서블리넉스(Sublinox), 하이프너젠(Hypnogen), 조네이딘(Zonadin), Sanval, Zolsana and Zolfresh 등은 졸피뎀의 시판되는 품명이다. 1) 이 약은 작용발현이 빠르므로, 취침 바로 직전에 경구투여한다. In addition to "I love you" used to date in Korean, there are old words such as "goeda" [3], "dada" [4], and "alluda" [5]. In Chinese characters, 愛(ae) and 戀(yeon) have the meaning of love. In Chinese characters, 戀 mainly means love in a relationship, and 愛 means more comprehensive love than that. In the case of Jeong, the meaning is more comprehensive than Ae or Yeon, and it is difficult to say the word love. In the case of Japanese, it is divided into two types: 愛 (あい) and 恋 (いこ) [6]. There are two main views on etymology. First of all, there is a hypothesis that the combination of "sal" in "live" or "sard" and the suffix "-ang"/"ung" was changed to "love" from the Middle Ages, but "love" clearly appears as a form of "sudah" in the Middle Ages, so there is a problem that the vowels do not match at all. Although "Sarda" was "Sanda," the vowels match, but the gap between "Bulsa" and "I love you" is significant, and "Sanda" and "Sanda Lang," which were giants, have a difference in tone, so it is difficult to regard it as a very reliable etymology. Next, there is a hypothesis that it originated from "Saryang," which means counting the other person. It is a hypothesis argued by Korean language scholars such as Yang Ju-dong, and at first glance, it can be considered that "Saryang," which means "thinking and counting," has not much to do with "love" in meaning. In addition, some criticize the hypothesis, saying that the Chinese word Saryang itself is an unnatural coined word that means nothing more than "the amount of thinking." However, in addition to the meaning of "Yang," there is a meaning of "hearida," and "Saryang" is also included in the Standard Korean Dictionary and the Korean-Chinese Dictionary as a complex verb meaning "think and count." In addition, as will be described later, Saryang is an expression whose history is long enough to be questioned in the Chinese conversation book "Translation Noguldae" in the early 16th century, so the criticism cannot be considered to be consistent with the facts. In addition, if you look at the medieval Korean literature data, you can find new facts. 2) 성인의 1일 권장량은 10mg이며, 이러한 권장량을 초과하여서는 안된다. 노인 또는 쇠약한 환자들의 경우, 이 약의 효과에 민감할 수 있기 때문에, 권장량을 5mg으로 하며, 1일 10mg을 초과하지 않는다. ^^바로구입가기^^ ↓↓아래 이미지 클릭↓↓ 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 3) 간 손상으로 이 약의 대사 및 배설이 감소될 수 있으므로, 노인 환자들에서처럼 특별한 주 의와 함께 용량을 5mg에서 시작하도록 한다. 4) 65세 미만의 성인의 경우, 약물의 순응도가 좋으면서 임상적 반응이 불충분한 경우 용량을 10mg까지 증량할 수 있다. 5) 치료기간은 보통 수 일에서 2주, 최대한 4주까지 다양하며, 용량은 임상적으로 적절한 경우 점진적으로 감량해가도록 한다. 6) 다른 수면제들과 마찬가지로, 장기간 사용은 권장되지 않으며, 1회 치료기간은 4주를 넘지 않도록 한다.