94 Reading Framework Quotes — Niche Quotes 💬 (2024)

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First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.

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When we repeat the same words and phrases that appear in the daily media, we accept the absence of a larger framework. To have such a framework requires more concepts, and having more concepts requires reading.

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Travel now by all means—if you have the time. But travel the right way, the way I travel. I am always reading and thinking of the history and geography of a place. I see its people in terms of these, placed in the social framework of time and space.

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Understanding our personalities makes it significantly easier to change the things within our grasp. This is whole point of studying various frameworks! Some people resist personality frameworks because they say such frameworks put them in a box. I’ve found that understanding my personality helps me step out of the box I’m trapped in. When I understand myself, I can get out of my own way.

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Understanding the competitive forces, and their underlying causes, reveals the roots of an industry’s current profitability while providing a framework for anticipating and influencing competition (and profitability) over time. P. 26

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[T]he commitment to a framework neutral among ends can be seen as a kind of value [...] but its value consists precisely in its refusal to affirm a preferred way of life or conception of the good.

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Politicians in our times feed their clichés to television, where even those who wish to disagree repeat them. Television purports to challenge political language by conveying images, but the succession from one frame to another can hinder a sense of resolution. Everything happens fast, but nothing actually happens. Each story on televised news is ”breaking” until it is displaced by the next one. So we are hit by wave upon wave but never see the ocean.The effort to define the shape and significance of events requires words and concepts that elude us when we are entranced by visual stimuli. Watching televised news is sometimes little more than looking at someone who is also looking at a picture. We take this collective trance to be normal. We have slowly fallen into it.More than half a century ago, the classic novels of totalitarianism warned of the domination of screens, the suppression of books, the narrowing of vocabularies, and the associated difficulties of thought. In Ray Bradbury’s Fahrenheit 451, published in 1953, firemen find and burn books while most citizens watch interactive television. In George Orwell’s 1984, published in 1949, books are banned and television is two-way, allowing the government to observe citizens at all times. In 1984, the language of visual media is highly constrained, to starve the public of the concepts needed to think about the present, remember the past, and consider the future. One of the regime’s projects is to limit the language further by eliminating ever more words with each edition of the official dictionary.Staring at screens is perhaps unavoidable, but the two-dimensional world makes little sense unless we can draw upon a mental armory that we have developed somewhere else. When we repeat the same words and phrases that appear in the daily media, we accept the absence of a larger framework. To have such a framework requires more concepts, and having more concepts requires reading. So get the screens out of your room and surround yourself with books. The characters in Orwell’s and Bradbury’s books could not do this—but we still can.

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Reading is not an end in itself, but a means to an end. Its chief purpose is to help towards filling in the framework which is made up of the talents and capabilities that each individual possesses.

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The spicy sweet fragrance of the large full blooms, which rambled over the side and top of an arched metal framework, welcomed them as they walked beneath them. Shafts of sunlight pierced the canopy, dust motes floating languorously in the golden beams that spotlighted clumps of wayward snowdrops growing in the lawn.

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Books are to be call’d for, and supplied, on the assumption that the process of reading is nor a half-sleep, but, in highest sense, an exercise, a gymnast’s struggle; that the reader is to do something for himself, must be on the alert, must himself or herself construct indeed the poem, argument, history, metaphysical essay — the text furnishing the hints, the clue, the start or frame-work. Not the book needs so much to be the complete thing, but the reader of the book does. That were to make a nation of supple and athletic minds well-train’d, intuitive, used to depend on themselves, not on a few coteries of writers.

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Staring at screens is perhaps unavoidable, but the two-dimensional world makes little sense unless we can draw upon a mental armoury that we have developed somewhere else. When we repeat the same words and phrases that appear in the daily media, we accept the absence of a larger framework. To have such a framework requires more concepts, and having more concepts requires reading. So get the screens out of your room and surround yourself with books. The characters in Orwell's and Bradbury's books could not do this - but we still can.

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Structure opportunities for critiquing and evaluating what students read and write about within the instruction.

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I know people who read interminably, book after book, from page to page, and yet Ishould not call them 'well-read people'. Of course they 'know' an immense amount; buttheir brain seems incapable of assorting and classifying the material which they havegathered from books. They have not the faculty of distinguishing between what isuseful and useless in a book; so that they may retain the former in their minds and ifpossible skip over the latter while reading it, if that be not possible, then--when onceread--throw it overboard as useless ballast. Reading is not an end in itself, but a meansto an end. Its chief purpose is to help towards filling in the framework which is madeup of the talents and capabilities that each individual possesses. Thus each one procuresfor himself the implements and materials necessary for the fulfilment of his calling inlife, no matter whether this be the elementary task of earning one's daily bread or acalling that responds to higher human aspirations. Such is the first purpose of reading.And the second purpose is to give a general knowledge of the world in which we live.In both cases, however, the material which one has acquired through reading must notbe stored up in the memory on a plan that corresponds to the successive chapters of thebook; but each little piece of knowledge thus gained must be treated as if it were a littlestone to be inserted into a mosaic, so that it finds its proper place among all the otherpieces and particles that help to form a general world-picture in the brain of the reader.Otherwise only a confused jumble of chaotic notions will result from all this reading.That jumble is not merely useless, but it also tends to make the unfortunate possessor ofit conceited. For he seriously considers himself a well-educated person and thinks thathe understands something of life. He believes that he has acquired knowledge, whereasthe truth is that every increase in such 'knowledge' draws him more and more awayfrom real life, until he finally ends up in some sanatorium or takes to politics andbecomes a parliamentary deputy.Such a person never succeeds in turning his knowledge to practical account when theopportune moment arrives; for his mental equipment is not ordered with a view tomeeting the demands of everyday life. His knowledge is stored in his brain as a literaltranscript of the books he has read and the order of succession in which he has readthem. And if Fate should one day call upon him to use some of his book-knowledge forcertain practical ends in life that very call will have to name the book and give thenumber of the page; for the poor noodle himself would never be able to find the spotwhere he gathered the information now called for. But if the page is not mentioned atthe critical moment the widely-read intellectual will find himself in a state of hopelessembarrassment. In a high state of agitation he searches for analogous cases and it isalmost a dead certainty that he will finally deliver the wrong prescription.

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To fail to try to understand the world from the point of view of the lion or the bat is to admit that the human existence is so limited that it cannot project itself satisfactorily into the minds of different creatures. Do we really want to accept this limitation when we quite satisfactorily project ourselves into all sorts of invented imaginary creatures, even those with very different sensory systems and value systems than our own? All one need do is to read a few comic books to conclude that the projection abilities of our species are great indeed and that our children, at least, have little difficulty in going beyond their ordinary frameworks of reality.

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My concern with democracy is highly specific. It begins in observing the remarkable fact that, while democracy means a government accountable to the electorate, our rulers now make us accountable to them. Most Western governments hate me smoking, or eating the wrong kind of food, or hunting foxes, or drinking too much, and these are merely the surface disapprovals, the ones that provoke legislation or public campaigns. We also borrow too much money for our personal pleasures, and many of us are very bad parents. Ministers of state have been known to instruct us in elementary matters, such as the importance of reading stories to our children. Again, many of us have unsound views about people of other races, cultures, or religions, and the distribution of our friends does not always correspond, as governments think that it ought, to the cultural diversity of our society. We must face up to the grim fact that the rulers we elect are losing patience with us.No philosopher can contemplate this interesting situation without beginning to reflect on what it can mean. The gap between political realities and their public face is so great that the term “paradox” tends to crop up from sentence to sentence. Our rulers are theoretically “our” representatives, but they are busy turning us into the instruments of the projects they keep dreaming up. The business of governments, one might think, is to supply the framework of law within which we may pursue happiness on our own account. Instead, we are constantly being summoned to reform ourselves. Debt, intemperance, and incompetence in rearing our children are no doubt regrettable, but they are vices, and left alone, they will soon lead to the pain that corrects. Life is a better teacher of virtue than politicians, and most sensible governments in the past left moral faults to the churches. But democratic citizenship in the twenty-first century means receiving a stream of improving “messages” from politicians. Some may forgive these intrusions because they are so well intentioned. Who would defend prejudice, debt, or excessive drinking? The point, however, is that our rulers have no business telling us how to live. They are tiresome enough in their exercise of authority—they are intolerable when they mount the pulpit. Nor should we be in any doubt that nationalizing the moral life is the first step towards totalitarianism.We might perhaps be more tolerant of rulers turning preachers if they were moral giants. But what citizen looks at the government today thinking how wise and virtuous it is? Public respect for politicians has long been declining, even as the population at large has been seduced into demanding political solutions to social problems. To demand help from officials we rather despise argues for a notable lack of logic in the demos. The statesmen of eras past have been replaced by a set of barely competent social workers eager to take over the risks of our everyday life. The electorates of earlier times would have responded to politicians seeking to bribe us with such promises with derision. Today, the demos votes for them.

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The ideas I got from books formed the interior architecture of my mind. As I read, unbeknownst to me, my brain was busily constructing a framework from the ideas in the pages, a framework I would continue building on and refining for years to come.

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The frameworks in this book can highlight what upsets you (and why) and what makes you hum. They can help you understand what’s causing friction in your relationships, and what to do about it. They can open your eyes to what’s really going on in situations that currently make you batty.

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The human mind is an incredible thing. It can conceive of the magnificence of the heavens and the intricacies of the basic components of matter. Yet for each mind to achieve its full potential, it needs a spark. The spark of enquiry and wonder. Often that spark comes from a teacher. Allow me to explain. I wasn’t the easiest person to teach, I was slow to learn to read and my handwriting was untidy. But when I was fourteen my teacher at my school in St Albans, Dikran Tahta, showed me how to harness my energy and encouraged me to think creatively about mathematics. He opened my eyes to maths as the blueprint of the universe itself. If you look behind every exceptional person there is an exceptional teacher. When each of us thinks about what we can do in life, chances are we can do it because of a teacher. [...] The basis for the future of education must lie in schools and inspiring teachers. But schools can only offer an elementary framework where sometimes rote-learning, equations and examinations can alienate children from science. Most people respond to a qualitative, rather than a quantitative, understanding, without the need for complicated equations. Popular science books and articles can also put across ideas about the way we live. However, only a small percentage of the population read even the most successful books. Science documentaries and films reach a mass audience, but it is only one-way communication.

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They were in no way connected now with nature, with the world of real things, which from now onwards lost all its charm and significance, and meant no more to my life than a purely conventional framework, just as the action of a novel is framed in the railway carriage, on a seat of which a traveller is reading it to pass the time.

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When we repeat the same words and phrases that appear in the daily media, we accept the absence of a larger framework. To have such a framework requires more concepts, and having more concepts requires reading. So get the screens out of your room and surround yourself with books. The characters in Orwell’s and Bradbury’s books could not do this—but we still can.

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Literature provides a person with a conceptual framework for recognizing human beings recurrent challenges in life. Reading good literature deepens a person’s understanding of the variable ways that somebody might respond to circ*mstances in their world, thereby adding to their own potential intellectual and spiritual depth and expands their understanding of the nuances of their own personal behavior.

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Travel now by all means—if you have the time. But travel the right way, the way I travel. I am always reading and thinking of the history and geography of a place. I see its people in terms of these, placed in the social framework of time and space. Take the prairies, for example; you’re wasting your time visiting these unless you know the saga of the homesteaders, the influence of law and religion at different times, the economic problems, the difficulties of communication, and the effects of successive mineral finds.

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Staring at screens is perhaps unavoidable, but the two-dimensional world makes little sense unless we can draw upon a mental armory that we have developed somewhere else. When we repeat the same words and phrases that appear in the daily media, we accept the absence of a larger framework. To have such a framework requires more concepts, and having more concepts requires reading. So get the screens out of your room and surround yourself with books. The characters in Orwell’s and Bradbury’s books could not do this—but we still can. What

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[W]e go carefully, for cartography itself is not a neutral activity. The drawing of maps is full of colonial echoes. The civilised eye seeks to view the world from above, as something we can stand over and survey. The Uncivilised writer knows the world is, rather, something we are enmeshed in – a patchwork and a framework of places, experiences, sights, smells, sounds. Maps can lead, but can also mislead. Our maps must be the kind sketched in the dust with a stick, washed away by the next rain. They can be read only by those who ask to see them, and they cannot be bought.

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From the dramas of Antiquity to the novels of Modernity, from Eastern epics to Western classics, there is not a text in history that is truly self-sufficient. To read and to write is to work within an existing framework of characters, conventions, plots, and premises; how we understand one work of literature is contingent on how we understand another work of literature. The more we know, the more we contextualize; the more we learn, the more we compare. Knowledge itself is comparative. Beyond how we read, beyond how we write, comparison is hard-wired into the very ways that we think.

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I doubt many reading this would decide to re-plaster a ceiling that keeps leaking every time it rains, knowing the real leak is on the roof of the building. Yet our localized view of the human condition is still plastering away. To stop the leak, we need to seek out and resolve root causes that continue to lead to social oppression, ecological disregard, and other influences that reduce human well-being. It has only been in the modern age that sociological research has provided powerful evidence of what’s needed to resolve these problems. These new frameworks or models for understanding society must be applied if we expect to see true social progress.

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Marxism and intersectionality are intellectual currents or conceptual frameworks that are ultimately oriented toward activism, agitation, and transformational practice. [...] Both of these theories are, first and foremost, ways of reading, understanding, thinking, and dreaming beyond the deep structures of exploitation and oppression that frame our world. Thus, for a book about theory, actual struggles, organizations, and movements appear, not only as phenomena to be interpreted, but as the sources and sites of theoretical production; words, ideas, concepts, and arguments produced in the street are no less theoretical than those produced in the academy, and the former often speak with more clarity and precision.

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My definition of “reading” may be different from the average person’s definition. I knowpeople who “read” all the time— book after book, word for word—but I would not call them well-read. They do have a mass of knowledge, but their brain does not know how to divide itup and catalog the material they have read. They cannot separate a book and identify whatis valuable and what is worthless for them. They retain some in their mind forever, butcannot see or understand the other parts at all.Reading is not an end in itself, but a means to an end. In the first place, it should help tofulfill an individual’s personal framework and give each person the tools and materials aman needs in his job or profession, whether it is for daily necessity, simple physicalfulfillment, or higher destiny. In the second place, reading should give a man a generalpicture of the world.

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But the most constant source of enchantment during those readings came from the harlequin pattern of colored panes inset in a whitewashed framework on either side of the veranda. The garden when viewed through these magic glasses grew strangely still and aloof. If one looked through blue glass, the sand turned to cinders while inky trees swam in a tropical sky. The yellow created an amber world infused with an extra strong brew of sunshine. The red made the foliage drip ruby dark upon a pink footpath. The green soaked greenery in a greener green. And when, after such richness, one turned to a small square of normal, savorless glass, with its lone mosquito or lame daddy longlegs, it was like taking a draught of water when one is not thirsty, and one saw a matter-of-fact white bench under familiar trees. But of all the windows this is the pane through which in later years parched nostalgia longed to peer.

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To anyone who groans in dismay, “A dozen factors are a lot to remember, why don’t you reduce them to just a few?”—I reply: it would be absurd to think that the outcomes of people’s lives, or of nations’ histories, could be usefully reduced to just a few catchwords. If you should have the misfortune to pick up a book claiming to achieve that, throw it away without reading any further. Conversely, if you have the misfortune to pick up a book proposing to discuss all 76 factors influencing crisis resolution, throw that book away also: it’s the job of a book’s author, not of a book’s readers, to digest and prioritize life’s infinite complexity into a useful framework. I found that using a dozen factors offers an acceptable compromise between those two extremes: detailed enough to explain much of reality, without being so detailed as to constitute a laundry list useful for tracking laundry but not for understanding the world.

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Woody Allen once said that 80 percent of success is showing up. Having written and directed fifty films in almost as many years, Allen clearly knows something about accomplishment. How, when, and where you show up is the single most important factor in executing on your ideas. That’s why so many creative visionaries stick to a daily routine. Choreographer Twyla Tharp gets up at the crack of dawn every day and hails a cab to go to the gym—a ritual she calls her “trigger moment.” Painter Ross Bleckner reads the paper, meditates, and then gets to the studio by 8 a.m. so that he can work in the calm quiet of the early morning. Writer Ernest Hemingway wrote five hundred words a day, come hell or high water. Truly great creative achievements require hundreds, if not thousands, of hours of work, and we have to make time every single day to put in those hours. Routines help us do this by setting expectations about availability, aligning our workflow with our energy levels, and getting our minds into a regular rhythm of creating. At the end of the day—or, really, from the beginning—building a routine is all about persistence and consistency. Don’t wait for inspiration; create a framework for it.

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The essence of Roosevelt’s leadership, I soon became convinced, lay in his enterprising use of the “bully pulpit,” a phrase he himself coined to describe the national platform the presidency provides to shape public sentiment and mobilize action. Early in Roosevelt’s tenure, Lyman Abbott, editor of The Outlook, joined a small group of friends in the president’s library to offer advice and criticism on a draft of his upcoming message to Congress. “He had just finished a paragraph of a distinctly ethical character,” Abbott recalled, “when he suddenly stopped, swung round in his swivel chair, and said, ‘I suppose my critics will call that preaching, but I have got such a bully pulpit.’ ” From this bully pulpit, Roosevelt would focus the charge of a national movement to apply an ethical framework, through government action, to the untrammeled growth of modern America. Roosevelt understood from the outset that this task hinged upon the need to develop powerfully reciprocal relationships with members of the national press. He called them by their first names, invited them to meals, took questions during his midday shave, welcomed their company at day’s end while he signed correspondence, and designated, for the first time, a special room for them in the West Wing. He brought them aboard his private railroad car during his regular swings around the country. At every village station, he reached the hearts of the gathered crowds with homespun language, aphorisms, and direct moral appeals. Accompanying reporters then extended the reach of Roosevelt’s words in national publications. Such extraordinary rapport with the press did not stem from calculation alone. Long before and after he was president, Roosevelt was an author and historian. From an early age, he read as he breathed. He knew and revered writers, and his relationship with journalists was authentically collegial. In a sense, he was one of them. While exploring Roosevelt’s relationship with the press, I was especially drawn to the remarkably rich connections he developed with a team of journalists—including Ida Tarbell, Ray Stannard Baker, Lincoln Steffens, and William Allen White—all working at McClure’s magazine, the most influential contemporary progressive publication. The restless enthusiasm and manic energy of their publisher and editor, S. S. McClure, infused the magazine with “a spark of genius,” even as he suffered from periodic nervous breakdowns. “The story is the thing,” Sam McClure responded when asked to account for the methodology behind his publication. He wanted his writers to begin their research without preconceived notions, to carry their readers through their own process of discovery. As they educated themselves about the social and economic inequities rampant in the wake of teeming industrialization, so they educated the entire country. Together, these investigative journalists, who would later appropriate Roosevelt’s derogatory term “muckraker” as “a badge of honor,” produced a series of exposés that uncovered the invisible web of corruption linking politics to business. McClure’s formula—giving his writers the time and resources they needed to produce extended, intensively researched articles—was soon adopted by rival magazines, creating what many considered a golden age of journalism. Collectively, this generation of gifted writers ushered in a new mode of investigative reporting that provided the necessary conditions to make a genuine bully pulpit of the American presidency. “It is hardly an exaggeration to say that the progressive mind was characteristically a journalistic mind,” the historian Richard Hofstadter observed, “and that its characteristic contribution was that of the socially responsible reporter-reformer.

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Literacy was to be developed in a socially constructed environment so that new ideas and information learned from texts could be shared and spread among one another and those in the community. Members of all ages and experiences with reading would assemble to teach one another. Although individual literacy was valued, these societies were highly collaborative and prompted social responsibility to share knowledge gained from acts of literacy rather than keep education to one’s self. This collaboration for literacy learning built the foundation of the “chain letter of instruction” model, which embodied a shared accountability for knowledge (Fisher, 2004). If one person, for example, acquired knowledge, it was then his or her responsibility to pass it on to others to create a flame-like effect. To keep knowledge to one’s self was seen as a selfish act, and each person therefore was responsible to elevate others through education in the immediate and larger community. This ideal of collectivism is in direct conflict with schools today, as schools are largely grounded in competition and individualism. This is perhaps one major reason why students of color often do not reach their full potential in schools—because schools are in disharmony with their histories and identities.

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As social phenomena, languages are tied up in world of unequal power relations, gaining or losing status not based on technical linguistic grounds but on social judgement, biases, and stereotypes that are based on the status of their speakers. As such, we argue that white America's love-hate relationship with black modes of communication can only be interpreted within a framework that considers language a primary site of cultural contestation. It should be clear by now that it's about more than a mothaf*cka, right? Our analysis of Black Language forms that the dominant culture considers inflammatory, controversial, or stigmatized allows us to make several observations. First, building off what anthropologist and linguist Arthur Spears noted in his discussion of uncensored speech, Black verbal culture, like all cultures is "a complex network of predispositions, values, behaviors, expectations and routines." Language practices, in their varying sociocultural contexts, can only be understood if read within the full range of the community's speech activities, and that requires rigorous ethnographic search and analysis. Second the community's beliefs and ideas about language- it's language ideologies- should be the primary point of departure for investigation and interpretation.

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In summary, prior to Bhavaviveka, the Yogacaras sought to assimilate rather than to oppose Centrism. A particularly striking example of this is Kambala's (early sixth century) Garland ofLight,1212 which displays a most remarkable early synthesis of Yogacara and Madhyamaka. After Bhavaviveka's critique, however, though never rejecting Nagarjuna and Aryadeva, on certain points the later Yogacaras seemed to be at odds with the later Centrists,"" mainly accusing each other of reification or nihilism respectively. However, what often happened in these controversies was the general problem of one philosophical system attacking the other with its own terminology and systemic framework and not on the grounds of the terminology and the context of that other system. In particular, Bhavaviveka's interpretation of Yogacara is a perfect example of an extremely literal reading without considering the meaning in terms of the Yogacara system's own grounds, instead exclusively treating it on Centrist grounds. Thus, when abstracted from the obvious polemical elements and out-of-context misinterpretations of what the opponents actually meant by certain terms, not much is left in terms of fundamental differences between the later Centrists and Yogacaras,'''" which basically boil down to two issues: (i) whether there is an ultimately real mind (no matter whether this is called other-dependent nature, self-awareness, ground consciousness, or nondual wisdom) and (2) whether any epistemology is possible at all.

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MT: The arrival of Christ disturbs the sacrificial order, the cycle of little false periods of temporary peace following sacrifices? RG: The story of the “demons of Gerasa” in the synoptic Gospels, and notably in Mark, shows this well. To free himself from the crowd that surrounds him, Christ gets on a boat, crosses Lake Tiberias, and comes to shore in non-Jewish territory, in the land of the Gerasenes. It's the only time the Gospels venture among a people who don't read the Bible or acknowledge Mosaic law. As Jesus is getting off the boat, a possessed man blocks his way, like the Sphinx blocking Oedipus. “The man lived in the tombs and no one could secure him anymore, even with a chain. All night and all day, among the tombs and in the mountains, he would howl and gash himself with stones.” Christ asks him his name, and he replies: “My name is Legion, for there are many of us.” The man then asks, or rather the demons who speak through him ask Christ not to send them out of the area—a telling detail—and to let them enter a herd of swine that happen to be passing by. And the swine hurl themselves off the edge of the cliff into the lake. It's not the victim who throws himself off the cliff, it's the crowd. The expulsion of the violent crowd is substituted for the expulsion of the single victim. The possessed man is healed and wants to follow Christ, but Christ tells him to stay put. And the Gerasenes come en masse to beg Jesus to leave immediately. They're pagans who function thanks to their expelled victims, and Christ is subverting their system, spreading confusion that recalls the unrest in today's world. They're basically telling him: “We'd rather continue with our exorcists, because you, you're obviously a true revolutionary. Instead of reorganizing the demoniac, rearranging it a bit, like a psychoanalyst, you do away with it entirely. If you stayed, you would deprive us of the sacrificial crutches that make it possible for us to get around.” That's when Jesus says to the man he's just liberated from his demons: “You're going to explain it to them.” It's actually quite a bit like the conversion of Paul. Who's to say that historical Christianity isn't a system that, for a long time, has tempered the message and made it possible to wait for two thousand years? Of course this text is dated because of its primitive demonological framework, but it contains the capital idea that, in the sacrificial universe that is the norm for mankind, Christ always comes too early. More precisely, Christ must come when it's time, and not before. In Cana he says: “My hour has not come yet.” This theme is linked to the sacrificial crisis: Christ intervenes at the moment the sacrificial system is complete. This possessed man who keeps gashing himself with stones, as Jean Starobinski has revealed, is a victim of “auto-lapidation.” It's the crowd's role to throw stones. So, it's the demons of the crowd that are in him. That's why he's called Legion—in a way he's the embodiment of the crowd. It's the crowd that comes out of him and goes and throws itself off of the cliff. We're witnessing the birth of an individual capable of escaping the fatal destiny of collective violence. MT

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When I’m really entrenched in my writing, I seem to go through mini-writer’s block cycles that usually last a week or so. They make me moody. My husband has a routine to help me get through the blocks. He forces me to take a day off, and he insists on my relaxing and taking in other forms of art to recharge my creativity. It actually works really well, but whenever I’m that into my work, I won’t take a day off willingly. I do have a system for when I have a novel idea. I like to research a whole lot first and take notes by hand, and then I outline and figure out the plot based on the history and research. Next, I write everything I can as quickly as I can without worrying about grammar or even writing well. Then, I go back and read through and start fixing things. It’s kind of like a process to create the framework then I can go back in and make other layers shine. Making the rest of the layers, really known as the editing process, is where things get crazy. I don’t have a system for it because it’s kind of a journey of discovery. I’ll know things are wrong, but I won’t always know how to fix them. When I discover the solution, it might take the story to a place I never would have guessed. That happened a lot for A White Room. In the beginning I only had the idea for the first half of the story and just the story of Emeline – none of the subplots or stories of the other characters were there yet. Not even John’s story. It was just Emeline up until the point of her escape. I didn’t even know the second half. That all developed over several years through research, feedback, and discovery.

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As soon as one considers a system abstractly and theoretically, one puts himself, in effect, on the plane of the universal, thus, of the infinite. That is why reading the Hegelian system is so comforting. I remember having experienced a great feeling of calm on reading Hegel in the impersonal framework of the Bibliotheque Nationale in August 1940. But once I got into the street again, into my life, out of the system, beneath a real sky, the system was no longer of any use to me: what it had offered me, under a show of the infinite, was the consolations of death; and I again wanted to live in the midst of living men. I think that, inversely, existentialism does not offer to the reader the consolations of an abstract evasion: existentialism proposes no evasion. On the contrary, its ethics is experienced in the truth of life, and it then appears as the only proposition of salvation which one can address to men. Taking on its own account Descartes' revolt against the evil genius, the pride of the thinking reed in the face of the universe which crushes him, it asserts that, despite his limits, through them, it is up to each one to fulfill his existence as an absolute. Regardless of the staggering dimensions of the world about us, the density of our ignorance, the risks of catastrophes to come, and our individual weakness within the immense collectivity, the fact remains that we are absolutely free today if we choose to will our existence in its finiteness, a finiteness which is open on the infinite. And in fact, any man who has known real loves, real revolts, real desires, and real will knows quite well that he has no need of any outside guarantee to be sure of his goals; their certitude comes from his own drive. There is a very old saying which goes: "Do what you must, come what may." That amounts to saying in a different way that the result is not external to the good will which fulfills itself in aiming at it. If it came to be that each man did what he must, existence would be saved in each one without there being any need of dreaming of a paradise where all would be reconciled in death.

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1. Divine Writing: The Bible, down to the details of its words, consists of and is identical with God’s very own words written inerrantly in human language. 2. Total Representation: The Bible represents the totality of God’s communication to and will for humanity, both in containing all that God has to say to humans and in being the exclusive mode of God’s true communication.[11] 3. Complete Coverage: The divine will about all of the issues relevant to Christian belief and life are contained in the Bible.[12] 4. Democratic Perspicuity: Any reasonably intelligent person can read the Bible in his or her own language and correctly understand the plain meaning of the text.[13] 5. Commonsense Hermeneutics: The best way to understand biblical texts is by reading them in their explicit, plain, most obvious, literal sense, as the author intended them at face value, which may or may not involve taking into account their literary, cultural, and historical contexts. 6. Solo Scriptura:[14] The significance of any given biblical text can be understood without reliance on creeds, confessions, historical church traditions, or other forms of larger theological hermeneutical frameworks, such that theological formulations can be built up directly out of the Bible from scratch. 7. Internal Harmony: All related passages of the Bible on any given subject fit together almost like puzzle pieces into single, unified, internally consistent bodies of instruction about right and wrong beliefs and behaviors. 8. Universal Applicability: What the biblical authors taught God’s people at any point in history remains universally valid for all Christians at every other time, unless explicitly revoked by subsequent scriptural teaching. 9. Inductive Method: All matters of Christian belief and practice can be learned by sitting down with the Bible and piecing together through careful study the clear “biblical” truths that it teaches. The prior nine assumptions and beliefs generate a tenth viewpoint that—although often not stated in explications of biblicist principles and beliefs by its advocates—also commonly characterizes the general biblicist outlook, particularly as it is received and practiced in popular circles: 10. Handbook Model: The Bible teaches doctrine and morals with every affirmation that it makes, so that together those affirmations comprise something like a handbook or textbook for Christian belief and living, a compendium of divine and therefore inerrant teachings on a full array of subjects—including science, economics, health, politics, and romance.[15]

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What is scarce? Surely time is scarce? This is true in the sense that we get only one life, but yet again there are ways in which competition and how we use our time can make us feel an artificial sense of time scarcity. Each time we are able to build on the work of others with confidence, each time we use the elements of life pulled from our commonwealth of agricultural knowledge, we bundle time, and so get the benefit of having multiple lifetimes. Each time nature uses genetic code that has been developed over millions of years, millions of years of development are collapsed into something that works in our lifetimes. Each time we add to that collection, we are putting our lifetimes' work into a useful form for the benefit of future generations. At the same time, yes, we each have only our own single lives in which to pursue happiness. The goal is to spend as much of that time in a framework of sharing abundance rather than having it squeezed into a life of scarcity and competition. In contrast, we need not look far to find lots of frustrating examples in which our time is treated as abundant when we would rather have it be valued as scarce. It happens each time we must stand in line at the DMV, fill out redundant forms at the hospital, reproduce others' efforts by spending time searching for knowledge or data that already exists somewhere, create a report that no one reads. In those cases, we are creating and living in artificial and unnecessary time scarcity. Time is indeed one of the most curious elements of life, especially since our lifetimes and those of plants and animals all move at different rates. We know, for example, that the urgency to address climate change is really on our human scale, not geologic scale. The Earth has been through greater upheavals and mass extinctions and will likely go through them again, but for the narrowest of narrow bands of human history on Earth, we require very specific conditions for us to continue to thrive as a species. To keep our planet within a habitable and abundant balance, we have, as Howard Buffet noted, only 'forty seasons' to learn and adjust. That is why building on one another's work is so important. One farmer can have the benefit of forty seasons and pass some of that experience down, but if 1,000 farmers do the same, there is the collective benefit of 1,000 years in a single year. If a million people participate, then a million years of collective experience are available. If we are then able to compound knowledge across generations and deepen our understanding of human and natural history, we add even greater richness. It is in this way of bundling our experiences for continual improvement, with compound interest, that time shifts from a scarce resource to being far less of a constraint, if not truly abundant. However, for time to be compounded, knowledge must be shared, and real resources, energy, and infrastructure must exist and function to support and grow our commonwealth of knowledge.

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With this intellectual framework in mind it is perhaps easier to see why the pilots of the People’s Republic of China should read Mao’s Thoughts in order to learn how to fly an airplane.

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If synagogues would reconceptualize their venue as a third place, they would feel more like a welcoming home in all aspects of their operations.21 Reenvisioning the synagogue venue in this way is not a far stretch in imagination, as “home,” or bayit, precedes the three primary functions of synagogues (beit kenesset, beit midrash, beit tefillah). This shift in thinking can cause profound changes in how synagogues relate to people on an individual level, how they approach the diversity of today's Jewish community, and how they seek to relate to their broader environment. For example, in contrast to the above mission and vision statements, a synagogue that sees itself as third place might have the following mission and vision: The mission of Temple XX is to enable members and seekers to experience Judaism in a community that offers compelling meaning to today's big and small questions of life from a Jewish perspective. Temple XX broadens and deepens opportunities for all—young and old, Jewish and non-Jewish, religious and secular, learned and just learning, committed and seeking—to find and create a welcoming home. By realigning outdated organizational thinking with relevant frameworks for building Jewish community, Temple XX's initiatives reach out to those beyond the core synagogue community. A synagogue that reenvisions itself as a third place might have a vision statement that reads: Our synagogue aspires to become a place of relevance, where people will want to experience the joy of community and be inspired by enduring Jewish values. Between a hectic home life and a pressured work environment, our synagogue will be the Jewish place where people renew their minds and spirits and create rewarding Jewish connections.

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If you wish to see a complete list of services your organization may consider offering to internal clients, then I can highly recommend reading A Framework for a BPM Center of Excellence by Michael Rosemann (et. al). This white paper shows how you can structure a CoE’s services to the framework I’ve provided plus place people with the right skills accordingly.

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Why are They Converting to Islam? - Op-Eds - Arutz Sheva One of the things that worries the West is the fact that hundreds and maybe even thousands of young Europeans are converting to Islam, and some of them are joining terror groups and ISIS and returning to promote Jihad against the society in which they were born, raised and educated. The security problem posed by these young people is a serious one, because if they hide their cultural identity, it is extremely difficult for Western security forces to identify them and their evil intentions. This article will attempt to clarify the reasons that impel these young people to convert to Islam and join terrorist organizations. The sources for this article are recordings made by the converts themselves,and the words they used, written here, are for the most partunedited direct quotations. Muslim migration to Europe, America and Australia gain added significance in that young people born in these countries are exposed to Islam as an alternative to the culture in which they were raised. Many of the converts are convinced that Islam is a religion of peace, love, affection and friendship, based on the generous hospitality and warm welcome they receive from the Moslem friends in their new social milieu. In many instances, a young person born into an individualistic, cold and alienating society finds that Muslim society provides – at college, university or community center – a warm embrace, a good word, encouragement and help, things that are lacking in the society from which he stems. The phenomenon is most striking in the case of those who grew up in dysfunctional families or divorced homes, whose parents are alcoholics, drug addicts, violent and abusive, or parents who take advantage of their offspring and did not give their children a suitable emotional framework and model for building a normative, productive life. The convert sees his step as a mature one based on the right of an individual to determine his own religious and cultural identity, even if the family and society he is abandoning disagree. Sometimes converting to Islam is a form of parental rebellion. Often, the convert is spurned by his family and surrounding society for his decision, but the hostility felt towards Islam by his former environment actually results in his having more confidence in the need for his conversion. Anything said against conversion to Islam is interpreted as unjustified racism and baseless Islamophobia. The Islamic convert is told by Muslims that Islam respects the prophets of its mother religions, Judaism and Christianity, is in favor of faith in He Who dwells on High, believes in the Day of Judgment, in reward and punishment, good deeds and avoiding evil. He is convinced that Islam is a legitimate religion as valid as Judaism and Christianity, so if his parents are Jewish or Christian, why can't he become Muslim? He sees a good many positive and productive Muslims who benefit their society and its economy, who have integrated into the environment in which he was raised, so why not emulate them? Most Muslims are not terrorists, so neither he nor anyone should find his joining them in the least problematic. Converts to Islam report that reading the Koran and uttering the prayers add a spiritual meaning to their lives after years of intellectual stagnation, spiritual vacuum and sinking into a materialistic and hedonistic lifestyle. They describe the switch to Islam in terms of waking up from a bad dream, as if it is a rite of passage from their inane teenage years. Their feeling is that the Islamic religion has put order into their lives, granted them a measuring stick to assess themselves and their behavior, and defined which actions are allowed and which are forbidden, as opposed to their "former" society, which couldn't or wouldn't lay down rules. They are willing to accept the limitations Islamic law places on Muslims, thereby "putting order into their lives" after "a life of in

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Minsky was an ardent supporter of the Cyc project, the most notorious failure in the history of AI. The goal of Cyc was to solve AI by entering into a computer all the necessary knowledge. When the project began in the 1980s, its leader, Doug Lenat, confidently predicted success within a decade. Thirty years later, Cyc continues to grow without end in sight, and commonsense reasoning still eludes it. Ironically, Lenat has belatedly embraced populating Cyc by mining the web, not because Cyc can read, but because there’s no other way. Even if by some miracle we managed to finish coding up all the necessary pieces, our troubles would be just beginning. Over the years, a number of research groups have attempted to build complete intelligent agents by putting together algorithms for vision, speech recognition, language understanding, reasoning, planning, navigation, manipulation, and so on. Without a unifying framework, these attempts soon hit an insurmountable wall of complexity: too many moving parts, too many interactions, too many bugs for poor human software engineers to cope with. Knowledge engineers believe AI is just an engineering problem, but we have not yet reached the point where engineering can take us the rest of the way. In 1962, when Kennedy gave his famous moon-shot speech, going to the moon was an engineering problem. In 1662, it wasn’t, and that’s closer to where AI is today. In industry, there’s no sign that knowledge engineering will ever be able to compete with machine learning outside of a few niche areas. Why pay experts to slowly and painfully encode knowledge into a form computers can understand, when you can extract it from data at a fraction of the cost? What about all the things the experts don’t know but you can discover from data? And when data is not available, the cost of knowledge engineering seldom exceeds the benefit. Imagine if farmers had to engineer each cornstalk in turn, instead of sowing the seeds and letting them grow: we would all starve.

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chapter 3 I turn toward the task of congregational exegesis, outlining a very practical method for interpreting congregational subcultures that can be engaged by busy pastors while carrying on the ordinary tasks of ministry. Drawing on the expertise of authors in the fields of congregational studies and cultural anthropology, this chapter identifies seven symbols of congregational life that hold particular promise for revealing cultural and theological identity, and provides interpretive frameworks throughwhich the local pastor can deepen his or her understanding of the congregation's own worldview, values, and ethos. At stake is not only enhanced cultural understanding, but also a deepening awareness of the local theologies that already exist within the life of a congregation (beliefs regarding God, humanity, nature, time, the church, and their interrelationships).Chapter 4 then turns to the question: "So, what difference does all this make for the theology of preaching?" Here we revisit the "text-to-sermon" process (revisioned as a "con/text-to-sermon" process), observing how greater attention to congregational context at each juncture-from the selection of biblical texts for proclamation, to the pastor's initial reading of them, to the methods used for biblical interpretation, to the discernment of fitting themes and strategies for proclamation-can positively contribute toward preaching as local theology. Sermons of local pastors, preached in their own unique congregational contexts, provide real-life examples of contextual theologizing in

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This book consists of six chapters. Chapter1 covers a framework for scoping data projects. Chapter2 discusses how to pin down the details of an idea, receive feedback, and begin prototyping. Chapter3 covers the tools of arguments, making it easier to ask good questions, build projects in stages, and communicate results. Chapter4 covers data-specific patterns of reasoning, to make it easier to figure out what to focus on and how to build out more useful arguments. Chapter5 takes a big family of argument patterns (causal reasoning) and gives it a longer treatment. Chapter6 provides some more long examples, tying together the material in the previous chapters. Finally, there is a list of further reading in AppendixA, to give you places to go from here.

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Engage students with texts that create social action and cause them to think differently as a result of what they read. 2. Create an environment that affords students the opportunity to shape their own ideas through acts of literacy.

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your goals in a first interview are always the same: First, to allow the client to tell you her own story in her own words. You may have voluminous documents that you have read before your first interview; however, it is still crucial that you hear-or elicit-the client’s understanding of why she is there and what she thinks the problem is. This does not in any way imply that you necessarily accept, or even agree with, the client’s interpretation or definition. It simply means that you want to hear it from her. Second, to let the client know that you understand what she believes, even if it is her belief that she does not need to be there. This involves listening carefully to what the client is telling you and acknowledging it by something as simple as saying, “Are you saying that you are having difficulty in your relationship with your husband?” Or, “Maybe you’re saying that you would really rather not be here.” The client’s realization that you are an interested listener and that you are making an effort to understand her is the essential first step in engaging any client in treatment. If you disagree with the client’s perception of the problem, this is not the time to say so. Depending on the nature of the treatment (e.g., family therapy), you may restate the family’s perception of the problem using a different framework, but that will be taken up in the chapter on the first family interview. For now, just remember that the overriding purpose of any first interview is to listen and to let the client know that you are trying to understand.

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if wisdom consists in finding our natural place in a divine and everlasting order, so as to live our lives reconciled to the present moment, the madness of hubris consists in a contrary attitude, a proud and “chaotic” revolt against our human condition as simple mortals. A large number of mythological stories revolve around this crucial theme, and it is important to resist reading them—as is so often and so mistakenly attempted—according to a modern ethical framework inherited from Christianity.

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If you need to read an API’s source code, there is probably a problem in its design.

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That curve is also the containing narrative shape of the Bible, because the mythical shape of the Bible, if we read it from beginning to end, is a comic one. It's a story in which man is placed in a state of nature fromwhich he falls—the word "fall" is something which this diagram indicates visually.7 At the end of the story, he is restored to the things that he had at the beginning. Judaism focuses upon the story of Israel, which inthe Old Testament is to be restored at the end of history, according to the way the prophets see that history. The Christian Bible is focused moreon the story of Adam, who represents mankind as falling from a state of integration with nature into a state where he is alienated from nature.In symbolic terms, what Adam loses is the tree and the water of life. Those are images that we'll look at in more detail later. On practically the first page of the Bible we are told that Adam loses the tree and thewater of life in the garden of Eden. On practically the last page of the Bible, in the last chapter of the Book of Revelation, the prophet has a vision of the tree and the water of life restored to man. That affinity between the structure of the Bible and the structure of comedy has been recognized for many centuries and is the reason why Dante called his vision of hell and purgatory and heaven a commedia.

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An excellent illustration of this notion comes from another intriguing experiment conducted on psychology students. In this case students were given, in advance of class, either a complete set of notes on the lecture for the day or a partial set of notes—one that consisted of “headings and titles of definitions and concepts, which required students to add information to complete the notes” (Cornelius & Owen-DeSchryver 2008, p. 8). So the students who received the full notes had the knowledge network for the day handed to them prior to class (through the course learning management system); the students who received the partial notes received only the frame of that knowledge network, and had to fill in the rest on their own. The students in both conditions performed comparably on the first two examinations for the course. On the third and final examinations, however, as the amount of course material increased and required deeper understanding, the students in the partial-notes condition outperformed their full-note peers. Especially relevant for the argument that connections improve comprehension, the students in the partial-notes condition outperformed their peers on conceptual questions on the final exam. As the authors explained, “On a [final] test that required knowledge of a large number of concepts, rote memorization was not feasible, so students who encoded the information by actively taking notes throughout the semester may have performed better because they had experienced better conceptual understanding” (p. 10). This experiment has obvious implications for classroom teaching, or even the creation of reading guides or lecture notes for an online courses. However, the important point for now is that the partial notes gave students an organized framework that enabled and encouraged them to see and make new connections on their own.

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The Supreme Court justices gave the aura of being “strict constitutionalists” whose job was not to interpret or create but merely to distinguish between the rights the federal government enforced and those controlled by the states.99 But the supposedly legally neutral interpretations had profound effects. And the court, just like Johnson, demonstrated an uncanny ability to ignore inconsistencies and to twist rules, beliefs, and values to undermine the solid progress in black people’s rights that the Radical Republicans had finally managed to put in place. The court declared that the Reconstruction amendments had illegally placed the full scope of civil rights, which had once been the domain of states, under federal authority. That usurpation of power was unconstitutional because it put state governments under Washington’s control, disrupted the distribution of power in the federal system, and radically altered the framework of American government.100 The justices consistently held to this supposedly strict reading of the Constitution when it came to African Americans’ rights.

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The Supreme Court justices gave the aura of being “strict constitutionalists” whose job was not to interpret or create but merely to distinguish between the rights the federal government enforced and those controlled by the states.99 But the supposedly legally neutral interpretations had profound effects. And the court, just like Johnson, demonstrated an uncanny ability to ignore inconsistencies and to twist rules, beliefs, and values to undermine the solid progress in black people’s rights that the Radical Republicans had finally managed to put in place. The court declared that the Reconstruction amendments had illegally placed the full scope of civil rights, which had once been the domain of states, under federal authority. That usurpation of power was unconstitutional because it put state governments under Washington’s control, disrupted the distribution of power in the federal system, and radically altered the framework of American government.100 The justices consistently held to this supposedly strict reading of the Constitution when it came to African Americans’ rights. Yet, this same court threw tradition and strict reading out the window in the Santa Clara decision. California had changed its taxation laws to no longer allow corporations to deduct debt from the amount owed to the state or municipalities. The change applied only to businesses; people, under the new law, were not affected. The Southern Pacific Railroad refused to pay its new tax bill, arguing that its rights under the equal protection clause of the Fourteenth Amendment had been violated. In hearing the case, the court became innovative and creative as it transformed corporations into “people” who could not have their Fourteenth Amendment rights trampled on by local communities.101 So, while businesses were shielded, black Americans were most emphatically not. The ruling that began this long, disastrous legal retreat from a rights-based society was the 1873 Slaughterhouse Cases.

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Ezeeonline.in: Effective & Efficient Cheap SEO IndiaThe first question arises: what is SEO? It stands for Search Engine Optimization. It is a cycle of using different methods, techniques, and strategies to build the measure of guests to a site or expanding the perceivability of the site by getting a high-positioning situation in the indexed lists page of an internet searcher including Google.We at Ezeeonline.in give cheap SEO India to customers. The fundamental key to our accomplishment in this area is because of centered third party referencing with a refined, bleeding edge revealing framework and catchphrase esteem investigation. Contingent upon your objectives and requirements, we give the underneath referenced administrations which suit your site. To rank well, Ezeeonline.in is here which is cheap SEO India, enhancing your site is probably the most ideal approach to quickly improve rankings. On-page SEO is our main event to the content when individuals read your site, your blog, or any of your online substance. We utilize some common sense systems that you can use on your site to expand its perceivability, accessibility and prominence on the web world. On page SEO is maybe the main cycle for better rankings as well as for an effective web advertising effort.In this way, with off page SEO, we advance your site pages outside your site by getting joins back to it as the solitary thing you can do outside your site is to construct interfaces back to it. These backlinks go about as a vote to the substance of your blog or site. The more and better connections we make on your page the better it will rank in query items. Ezeeonline.in provides the best cheap SEO India.Don’t need to worry about SEO services because Ezeeonline.in is now helping you by giving budget friendly or say that cheap SEO India. These SEO services are in high demand for ranking the websites.

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The Trump era’s consistent denial that you did not hear what you heard and did not see what you saw has managed to make George Orwell one of the most relevant authors of the day. When Donald Trump tweets, “What you’re seeing and what you’re reading is not what’s happening,” Orwell’s 1984 is the perfect framework in which to understand his mentality: “The party told you to reject the evidence of your eyes and ears. It was their final, most essential command.”27

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Pekwa Nicholas Mohlala BA GA MOHLALA IN SCHOONOORD HISTORY SOURCES AND RESEARCHERSOur sources for our ongoing research on the history of Ba Ga Mohlala in Schoonoord The main sources that we use in our ongoing researches on the history of Ba Ga Mohlala in Schoonoord are government official records, archival records, and oral evidence. There are few archival records on the history on the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe. There are also very few published documents (especially books and others forms of researched publications) on Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe, and this is one of the principal motivations for the need to record the history of Ba Ga Mohlala in general, Banareng, and Batlokwa Ba Lethebe. Therefore, the bulk of secondary are the available general works of South African History, and most of such works deal scantily with the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, that is because those general works mainly deal with South African tribes in general rather than Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe in particular. As such those sources are used to contextualize the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, and are mostly used to develop theorical framework. Oral evidence forms an important part of our researches. That is because most of the history of clans, and tribes in South Africa, such as Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe was not written and it is expected that very few written records do exist on their history. As a result, the few written records which are available are used in conjunction with oral evidence. Most importantly, the other sources which have been mentioned thus far are used to corroborate oral information, and vice versa. Thus, the combination of all these sources result in a more balanced and objective study of the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe.Because oral information is one of the core sources of our studies in the history of Ba Ga Mohlala, Banareng, and Batlokwa Ba Lethebe, best practices in oral research are thoroughly followed in order to achieve the best possible outcome possible. Like any other forms of collecting evidence, and as well as other sources of information, oral evidence has its own problem areas and some benefits, and there are also processes of dealing with those problem areas. There are three main problem areas of oral history. Firstly, the limitations of the interviewee which include, unreliability of memory, deliberate falsification, unfairness through vindictiveness, excessive discretion, superficiality and gossip, oversimplification, distortion of interviewee's role, lack of perspective, distortion due to to personal feelings, self-consciousness, influence of hindsight, and repetition of published evidence. Secondly, the interviewer has limitations which include, unrepresantative sampling, biased questioning, difference and bias towards the intreviews, and interviews as a replacement for reading documents. The third and last problem areas of oral is about the limitations inherent in the nature of intetviewing itself which include, misinterpretation of what the interviewee have said, inability of oral history to verified by others, interview transcripts missing the essence of the interview, impossibility of true communication, and dependence on survivors and those who agree to be interviewed.

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Hoodoo, Hoodoo Doctor, Hoodoo Man, Hoodoo Woman: A melting pot American magic, Hoodoo was born when enslaved African magical practitioners, deprived of their traditional materials, were forced to develop an entirely new botanical repertoire to fuel their emergency magic. These practitioners exemplify the ideal of the questing, curious occultist: they took wisdom from all available sources, applied it to a blended West and Central African framework and created a powerful new system of practical magic. In addition to African traditions, Hoodoo incorporates Native American, European and Romany traditions, Freemasonry, Kabalah, and Pow-Wow. Hoodoo may be used as a noun or verb: • Hoodoo names the magical tradition. • Hoodoo names the action of spell-casting: “I will hoodoo you.” • Hoodoo names a state of bewitchment: “I’ve been hoodooed.” Unlike hex or jinx, Hoodoo is a neutral term: one can be Hoodooed with love and blessings as well as curses. Further Reading: Catherine Yronwode’s Hoodoo Herb and Root Magic (Lucky Mojo, 2002).

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Erving Goffman, arguably one of the most influential sociologists of the twentieth century, called this the ‘schemata of interpretation’, which is a framework used to transform meaningless

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Secondary school literacy skills are more complex and more embedded in subject matters than in primary schools (Biancarosa & Snow, 2004).

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The challenge of developing or reestablishing a clear strategy is often primarily an organizational one and depends on leadership. With so many forces at work against making choices and tradeoffs in organizations, a clear intellectual framework to guide strategy is a necessary counterweight. Moreover, strong leaders willing to make choices are essential. In

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SIOP Feature 21 requires activities that integrate all language skills (reading, writing, listening, speaking)—that is, forced output in English for all students, beginning at the earliest stages of acquiring the language.

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We use the gospels. We read them aloud in worship. We often preach from them. But have we even begun to hear what they are saying, the whole message, which is so much greater than the sum of the small parts with which we are, on one level, so familiar? I don’t think so. This is the lifetime puzzle. It isn’t just that we’ve all misread the gospels, though I think that’s broadly true. It is more that we haven’t really read them at all. We have fitted them into the framework of ideas and beliefs that we have acquired from other sources.

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From numerous angles, wokeness encourages us to distrust the order God has created in the world He has personally made. As an ideology, it reads our society as fundamentally oppressive along racial lines, but often stops short of substantiating this claim. Furthermore, it conflates individual experience with societal structures, training people to read real wrongs done against them as necessarily part of a broader public square campaign. In addition, wokeness is fundamentally an anti-authority system, but as we have noted, it is itself deeply authoritarian. Though it speaks against “oppression,” it actually creates injustice, for it teaches us to distrust God-made order and God-given authority. Though CRT gets most of the headlines, it is in truth intersectionality that really brings the pain. People who will never read a sentence from an intersectional author nevertheless buy into and express an intersectional framework when they view our society as oppressive and read leadership in terms of power imbalances

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Harvard physicist John Huth writes about the more universal importance of knowing where we are in time and space and what happens when we fail to connect the details of that knowledge into a larger picture. “Sadly, we often atomize knowledge32 into pieces that don’t have a home in a larger conceptual framework. When this happens, we surrender meaning to guardians of knowledge and it loses its personal value.

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In a century during which many people have lost the religious framework of fatalism, it seems books have become signs to interpret and follow ― this book has come into my life for a reason, the author is speaking to me and to me alone. And this, in a strange way, leads to people becoming evangelical about books. You must read this, they preach, forgetting that it was the way they stumbled serendipitously upon the book ― finding it abandoned on the seat of a coach, or dusty in the attic, or neglected in a dark stack at the library ― that was partially responsible for its powers.

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get it,” Pretzel says. “You want to believe. You see something that seems to fit within your framework of knowledge and it’s easy to read that into the Bible. We all see what we want to see.

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One side effect of our individualized reading of the Gospel is that it allows the clergy great control over individual behavior, via threats and rewards. Obedience to authorities became the highest virtue in this framework, instead of love, communion, or solidarity with God or others, including the marginalized.

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Centered in the square carpet of green plastic turf, a Japanese teenager sat behind a C-shaped console, reading a textbook. The white fiberglass coffins were racked in a framework of industrial scaffolding. Six tiers of coffins, ten coffins on a side.

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Within the framework of justification by grace, the Christian life is about becoming conscious of and entering more deeply into an already existing relationship with God as known in Jesus. It is not about meeting requirements for salvation later but about newness of life in the present. And living by grace produces the same qualities as life “in Christ”: freedom, joy, peace, and love.

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WISDOM KEEPER: My Extraordinary Journey to Unlock the Sacred Within“Chloe’s heartfelt journey is the real deal here to inspire us all. She takes the reader on a journey of darkness to light, struggle to freedom, fear to love. Thank you, Chloe, for this incredible ride. A must read for all who want true transformation.”— Dr. Shannon South, Award-Winning Therapist, Best-Selling Author, and Founder of the Ignite Your Life and business programs“There is a healing purpose in every experience written by Chloe in this spiritual memoir. She shares processes for healing in the physical, emotional and spiritual realms, showing us our ability to use all levels of energy to achieve deep and lasting healing. Chloe reveals to us the importance of connection—with the spiritual and physical world, and our past lives to the present. She reminds us we are essential in the Universe; when we heal, our loved ones, people around us, and the Earth also heals. Chloe inspires us to do the same thing. Well done. I appreciate it very much. This book is truly for everyone. — Eduardo Morales, Shamanic Curandero, Tepoztlán, Mexico“WISDOM KEEPER is filled with wonderful personal experiences on the power of healing, visualizations, dreams, and listening to our inner voices. Chloe Kemp describes encounters with others on a multitude of levels, including sacred beings, shamans, and other deep-souled humans. This book inspires the reader to go deep within themselves and invite their own personal self-healer to emerge. Chloe helps us to understand that anything is possible.”—River Guerguerian, Sound Immersion Healer, Musician, Composer, and Educator“Having met and worked with Chloe personally, I know she is a genuine woman with a mission and clear determination to fulfill her purpose in this life. She has followed the call from Spirit to share stories from her life and wisdom she has gained, weaving energies and expressing a frequency of consciousness that has a way of bringing readers to a deeper state of awareness and potency upon their own unique journey. Chloe's book shines a light on our ability to reconnect with the origin of what makes us each a special part of the Divine plan, and she does it in a very humble and approachable way."—Michael Brasunas, Holistic Energy Healer and Bodyworker“Your inspiring memoir is engaging and thought-provoking throughout. It brings together the highest spiritual insights and practical frameworks that everyone can understand and apply.”—Louise, Australia“A fascinating read!”—Caleb, USA“The narrative is immensely raw and deeply personal. It engaged all of my emotions completely.”—Abantika, India“A remarkable story.”—Michael, USA“The writing style is amazing.Your life experiences are so unique.”—Taibaya, Pakistan“Youhave a gift for spiritual healing and telling a story. You created a hopeful, sincere, compelling, interesting, and important story.”—Jessica, USA“You tell events, dreams, and moments in your life in a very engaging and thought-provoking way.”—Josh, USA“Very entertaining, awakening, and engaging; as well as informative, practical, motivating and inspiring.”—Susan, USA

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There are a lot of people who ask what's the point, poring over words that were written twenty, fifty, two hundred years ago. And doing it again and again, after there's already been so much written on the subject. But ultimately I think it's about learning to pay attention. Learning to examine something closely, and ask questions, and place it in different frameworks to see how it might change. As a culture, we are what we write about, and examining those texts can teach us a lot about how we see the world.

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Like Roberts's first paper outlining the proposed Arpanet seven years earlier, the Cerf-Kahn paper of May 1974 described something revolutionary. Under the framework described in the paper, messages should be encapsulated and decapsulated in "datagrams," much as a letter is put into and taken out of an envelope, and sent as end-to-end packets. These messages would be called transmission-control protocol, or TCP, messages. The paper also introduced the notion of gateways, which would read only the envelope so that only the receiving hosts would read the contents.

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Vogt, Leopold, Murphy, and their associates were not truly in this elitist company; in fact, they helped begin the transformation in which environmental issues switched from being a cause of the right to one of the left. Nonetheless, they shared much of the racial alarmists’ intellectual framework and often dismissed nonwhites in terms that read uncomfortably today.

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We did not find counsel’s contention, however, to accord with our reading of the Supreme Court authority addressing separation-of-powers issues. Applying the Court’s framework for analysis, we concluded that Congress can validly regulate the President’s exercise of official duties to prohibit actions motivated by a corrupt intent to obstruct justice. The limited effect on presidential power that results from that restriction would not impermissibly undermine the President’s ability to perform his Article II functions.

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The question is not whether we read Scripture within a narrative framework but which framework we use. We are storytelling creatures, constantly making connections and drawing lines between different ideas, looking for themes and similarities, and trying to tell the kind of story that we would want to play a part in.

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Beginning Anew: A Tool for Bringing Closeness out of Conflict No matter how skillful and grounded we are, there will still be conflicts and problems in our families. The tools of mindfulness meditation, loving-kindness, reflective listening, I-messages, and more will greatly reduce the number and severity of those conflicts, but we will still have them. Conflicts can, however, bring us even closer together if we use these moments as opportunities to be real and vulnerable, and to come together to repair the damage done. On a retreat with Thich Nhat Hanh, I learned the Beginning Anew framework for repairing a relationship—including a relationship with a child. It teaches us to look deeply and honestly at ourselves and our past actions, speech, and thoughts. We take this moment as a fresh beginning for ourselves and in our relationships with others. Beginning Anew has three parts: offering appreciation, sharing regrets, and expressing hurts and difficulties. You can do this in person, or write a letter of Beginning Anew if your child reads. Part 1: Offering appreciation. This is an opportunity to shine light on the other’s strengths and contributions, and to encourage the growth of his or her positive qualities. You may mention specific instances when the other person said or did something that you appreciated. This first step shows that you see the wonderful things about this person. Part 2: Sharing regrets. This is your chance to mention any unskillful actions, speech, or thoughts that you feel bad about and haven’t yet had an opportunity to apologize for. For example, you might say, “I’m sorry that I said you were selfish. I was wrong to do that. I realize how my comment hurt you, and I shouldn’t have spoken in that way.” Part 3: Expressing hurts and difficulties. Now you share how you felt hurt by something the other person did or said. Use your I-messages here. Don’t attack or blame. Speak or write about your hurts in a calm way, never in an exaggerated, reproachful, accusatory, or desperate manner

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First, the changes they were experiencing made more and more evident a rigid system of interpreting the Bible, a system that they were quickly outgrowing. So quickly, indeed, that once the dam broke, once they could no longer contain their reading of the Bible within the framework of fundamentalism, there was a flood—and so they moved on. Second,

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revelation” in the sense of “conveying information”; more even than “divine self-communication”; more, certainly, than simply a “record of revelation.” Those categories come to us today primarily from an older framework of thought, in which the key question was conceived to be about a mostly absent God choosing to send the world certain messages about himself and his purposes. That usurped the richer biblical picture of a present, albeit transcendent, God, celebrating with the rich dynamic life of his creation and grieving over its shame and pain.

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discovered what Chris was talking about, we realized that the teaching skills required by the method could not simply be learned by reading about them, but by practicing them. Practice involves both teaching and writing cases or about them. There are very few books about writing cases and teaching with them. Despite its many advantages, the case method is still met with skepticism from traditional teachers, but they find little possibilities to learn about it.

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The United States alone sports an inventive spectrum of psychotherapeutic sects and schools: Freudians, Jungians, Kleinians; narrative, interpersonal, transpersonal therapists; cognitive, behavioral, cognitive-behavioral practitioners; Kohutians Rogerians, Kernbergians; aficionados of control mastery, hypnotherapy, neurolingustic programming, eye movement desensitization- that list does not even complete the top twenty. The disparate doctrines of these proliferative, radiating divisions, often reach mutually exclusive conclusions about therapeutic propriety: talk about this, not that; answer questions, or don’t; sit facing the patient, next to the patient, behind the patient. Yet no approach has ever proven its method superior to any other. Strip away a therapist’s orientation, the journal he reads, the books on his shelves, the meetings he attends- the cognitive framework his rational mind demands – and what is left to define the psychotherapy he conducts?Himself. The person of the therapist is the converting catalyst, not his order or credo, not his spatial location in the room, not his exquisitely chosen words or denominational silences. So long as the rules of a therapeutic system do not hinder limbic transmission - a critical caveat - they remain inconsequential, neocortical distractions. The dispensable trappings of dogma may determine what a therapist thinks he is doing, what he talks about when he talks about therapy, but the agent of change is who he is.

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Cosmopolitanism has offered me an ethical perspective and a conceptual framework with which to read the _signs of our times_ as a theologian and intellectual who has a public responsibility for constantly offering a way to engage in this rapidly changing public world.

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There are many types of teachers out there from many traditions. Some are very ordinary and some seem to radiate spirituality from every pore. Some are nice, some are indifferent, and some may seem like sergeants in boot camp. Some stress reliance on one’s own efforts, others stress reliance on the grace of the guru. Some are very available and accessible, and some may live far away, grant few interviews, or have so many students vying for their time that you may rarely get a chance to talk with them. Some seem to embody the highest ideals of the perfected spiritual life in their every waking moment, while others may have many noticeable quirks, faults and failings. Some live by rigid moral codes, while others may push the boundaries of social conventions and mores. Some may be very old, and some may be very young. Some may require strict commitments and obedience, while others may hardly seem to care what we do at all. Some may advocate very specific practices, stating that their way is the only way or the best way, while others may draw from many traditions or be open to your doing so. Some may point out our successes, while others may dwell on our failures. Some may stress renunciation or even ordination into a monastic order, while others seem relentlessly engaged with “the world.” Some charge a bundle for their teachings, while others give theirs freely. Some like scholarship and the lingo of meditation, while others may never use or even openly despise these formal terms and conceptual frameworks. Some teachers may be more like friends or equals that just want to help us learn something they happened to be good at, while others may be all into the hierarchy, status and role of being a teacher. Some teachers will speak openly about attainments, and some may not. Some teachers are remarkably predictable in their manner and teaching style, while others swing wide in strange and unpredictable ways. Some may seem very tranquil and mild mannered, while others may seem outrageous or rambunctious. Some may seem extremely humble and unimposing, while others may seem particularly arrogant and presumptuous. Some are charismatic, while others may be distinctly lacking in social skills. Some may readily give us extensive advice, and some just listen and nod. Some seem the living embodiment of love, and others may piss us off on a regular basis. Some teachers may instantly click with us, while others just leave us cold. Some teachers may be willing to teach us, and some may not.So far as I can tell, none of these are related in any way to their meditation ability or the depths of their understanding. That is, don’t judge a meditation teacher by their cover. What is important is that their style and personality inspire us to practice well, to live the life we want to live, to find what it is we wish to find, to understand what we wish to understand. Some of us may wander for a long time before we find a good fit. Some of us will turn to books for guidance, reading and practicing without the advantages or hassles of teachers. Some of us may seem to click with a practice or teacher, try to follow it for years and yet get nowhere. Others seem to fly regardless. One of the most interesting things about reality is that we get to test it out. One way or another, we will get to see what works for us and what doesn’t, what happens when we do certain practices or follow the advice of certain teachers, as well as what happens when we don’t.

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To get the most out of this book, I encourage you to do three things: 1.​Read the book and understand the SB7 Framework. 2.​Filter your message through the framework. 3.​Clarify your message so more customers listen.

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From a very different perspective, in his thought-provoking essay “Losing Our Way in the World,” the Harvard physicist John Huth writes about the more universal importance of knowing where we are in time and space and what happens when we fail to connect the details of that knowledge into a larger picture. “Sadly, we often atomize knowledge32 into pieces that don’t have a home in a larger conceptual framework. When this happens, we surrender meaning to guardians of knowledge and it loses its personal value.

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When you use BUMMER, you implicitly accept a new spiritual framework. It is like the EULA agreement—the user agreement—that you clicked “OK” on without reading. You have agreed to change something intimate about your relationship with your soul. If you use BUMMER, you have probably, to some degree, statistically speaking, effectively renounced what you might think is your religion, even if that religion is atheism. You have been inducted into a new spiritual framework.

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The text you print and the text you read can become an important API.

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In our view, the specific framework a company uses to ground its strategic plans isn’t all that important. What is critical is that the framework establish a common language for the dialogue between the corporate center and the units—one that the strategy, marketing, and finance teams all understand and use.

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Once the relation of science and metaphysics with “intellectual intuition” is misunderstood, Kant has no difficulty in showing that our science is entirely relative and our metaphysics wholly artificial. Because he strained the independence of the understanding in both cases, because he relieved metaphysics and science of the “intellectual intuition” which gave them their inner weight, science with its relations presents to him only an outer wrapping of form, and metaphysics with its things, an outer wrapping of matter. Is it surprising, then, that the first shows him only frameworks within frameworks, and the second phantoms pursuing phantoms? He struck our science and metaphysics such rude blows that they have not yet entirely recovered from their shock. Our mind would willingly resign itself to see in science a wholly relative knowledge and in metaphysics an empty speculation. It seems to us even today that Kantian criticism applies to all metaphysics and to all science. In reality it applies especially to the philosophy of the ancients, as well as to the form—still ancient—that the moderns have given most often to their thought. It is valid against a metaphysics which claims to give us a unique and ready-made system of things, against a science which would be a unique system of relations, finally against a science and a metaphysics which present themselves with the architectural simplicity of the Platonic theory of Ideas, or of a Greek temple. If metaphysics claims to be made up of concepts we possessed prior to it, if it consists in an ingenious arrangement of pre-existing ideas which we utilize like the materials of construction for a building, in short, if it is something other than the constant dilation of our mind, the constantly renewed effort to go beyond our actual ideas and perhaps our simple logic as well, it is too evident that it becomes artificial like all works of pure understanding. And if science is wholly the work of analysis or of conceptual representation, if experience is only to serve as the verification of “clear ideas,” if instead of starting from multiple and varied intuitions inserted into the movement proper to each reality but not always fitting into one another, it claims to be an immense mathematics, a single system of relations which imprisons the totality of the real in a mesh prepared for it, it becomes a knowledge purely relative to the human understanding. A close reading of the Critique of Pure Reason will show that for Kant this kind of universal mathematics is science, and this barely modified Platonism, metaphysics. To tell the truth, the dream of a universal mathematics is itself only a survival of Platonism. Universal mathematics is what the world of Ideas becomes when one assumes that the Idea consists in a relation or a law, and no longer in a thing.

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Modern debates were over truth and reality, reason and experience, liberty and equality, justice and peace, beauty and progress. In the postmodern framework, those concepts always appear in quotation marks. Our most strident voices tell us that “Truth” is a myth. “Reason” is a white male Eurocentric construct. “Equality” is a mask for oppressions. “Peace” and “Progress” are met with cynical and weary reminders of power—or explicit ad hominem attacks. Postmodern debates thus display a paradoxical nature. Across the board, we hear, on the one hand, abstract themes of relativism and egalitarianism. Those themes come in both epistemological and ethical forms. Objectivity is a myth; there is no Truth, no Right Way to read nature or a text. All interpretations are equally valid. Values are socially subjective products. Culturally, therefore, no group’s values have special standing. All ways of life from Afghani to Zulu are legitimate. Coexisting with these relativistic and egalitarian themes, we hear, on the other hand, deep chords of cynicism. Principles of civility and procedural justice simply serve as masks for hypocrisy and oppression born of asymmetrical power relations, masks that must be ripped off by crude verbal and physical weapons: ad hominem argument, in-your-face shock tactics, and equally cynical power plays. Disagreements are met—not with argument, the benefit of the doubt, and the expectation that reason can prevail—but with assertion, animosity, and a willingness to resort to force.

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As Da Silva learned, applications-first thinkers like to receive practical examples up front; they will extract learning from these examples. In the same vein, applications-first learners are used to the “case method,” whereby they first read a case study describing a real-life story about a business problem and its solution, and then induce general lessons from it. Principles-first thinkers also like practical examples, but they prefer to understand the basis of the framework before they move to the application. And for anyone raised in a principles-first culture, the American case method may seem downright odd.

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Apocalypticism refers to the belief that God has revealed the imminent end of the ongoing struggle between good and evil in history. Apocalypse is a genre of revelatory literature with a narrative framework, in which a revelation about the future or the heavenly realm is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality. The Greek word apokalypsis means “uncovering” or “revelation.

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As another example, if, through deceit and lies, you caused someone to go to jail unjustly, you may find yourself at some future point imprisoned for a crime that you did not commit. If you then accept what is happening and learn all you can from the experience, you will balance and clear the karmic debt. But if you go into hate, anger, and revenge, you will perpetuate your karma and get to experience it again and again until you learn to bring yourself into balance with it. You might not experience imprisonment as a physical prison experience, but perhaps you might find yourself “trapped” in a job you cannot stand and unable, for some reason, to change that situation. You might find yourself “trapped” in a family situation or in a marriage. There are a lot of ways to be imprisoned. When something happens that appears to hurt you, rather than resisting it and pushing it away, you will embrace it. You will expand your consciousness to encompass the changes and the new situation and to find what new freedoms are available to you. When you begin to understand karma, you can begin to realize that some actions that appear to be “bad” may be actions of fulfilling karma and, therefore, right and proper within that framework. For example, in a previous lifetime, a mother abandons her child and leaves it in the hands of people who do not really care for the child. Because the mother refused to accept and handle her responsibility for the child, the child grew up unloved, abused, misused, and leading a very unhappy, embittered life. The child reembodies at some point, grows up, and has a child of her own, who happens to be her mother from the previous life. She may feel no love for her baby and may abandon it, giving it the opportunity to have the same experience and learn what it is like to be abandoned and unloved. People who observe this might be apt to judge this mother for abandoning the child, when she is actually only fulfilling the karma and bringing to the other consciousness the experience that is necessary to free it from the karma it had created in that other lifetime. So unless you can read the karmic records and see what is within each person’s heart, it is best not to judge actions that appear to be unusual or cruel. It may be an action fulfilling a karmic debt.

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