Central to Möser's view of the human world was "honor," a notion that was as important to corporatist society as the notion of dignity would be for the more individualistic society that succeeded it. In Möser's view, a person acquired his identity from his place in the institutional structure of society, a society in which economic, social, and political institutions were not distinguished from one another. His status (as a guildsman, noble landowner, serf, or independent peasant cottager) determined not only how he earned his living, but his sense of who he was, of what his duties and obligations were, of those to whom he ought to defer and those who ought to defer to him. (In the language of modern sociology, Möser's society was one in which almost all of the individual's roles derived from a single status.) Who one was was largely a continuation of what one's forebears had been. For Möser the real self was the socially encumbered self, the self based on status, on historical and regional particularity, and on property. It was a self whose prime virtue was honor. Status and the honor that attached to it were inherited, although they could be lost if one failed to live up to the duties of one's rank.

Providence then - and this is what is most important to grasp - is not the same thing as a universal teleology. To believe in divine and unfailing providence is not to burden one's conscience with the need to see every event in this world not only as an occasion for God's grace, but as a positive determination of God's will whereby he brings to pass a comprehensive design that, in the absence of any single one of these events, would not have been possible. It may seem that this is to draw only the finest of logical distinction, one so fine indeed as to amount to little more than a sophistry. Some theologians - Calvin, for instance - have denied that the distinction between what God wills and what he permits has any meaning at all. And certainly there is no unanimity in the history of Christian exegesis on this matter. Certain classic Western interpretations of Paul's treatment of the hardening of Pharaoh's heart and of the hardened heart of Israel in Romans 9 have taken it as a clear statement of God's immediate determination of his creatures' wills. But in the Eastern Christian tradition, and in the thought of many of the greatest Western theologians, the same argument has often been understood to assert no more than that God in either case allowed a prior corruption of the will to run its course, or even - like a mire in the light of the sun - to harden the outpouring of God's fiery mercy, and always for the sake of a greater good that will perhaps redound even to the benefit of the sinner. One might read Christ's answer to his disciples' question regarding why a man had been born blind - 'that the works of God should be made manifest in him' (John 9:3) - either as a refutation or as a confirmation of the distinction between divine will and permission. When all is said and done, however, not only is the distinction neither illogical nor slight; it is an absolute necessity if - setting aside, as we should, all other judgments as superstitious, stochastic, and secondary - we are to be guided by the full character of what is revealed of God in Christ. For, after all, if it is from Christ that we are to learn how God relates himself to sin, suffering, evil, and death, it would seem that he provides us little evidence of anything other than a regal, relentless, and miraculous enmity: sin he forgives, suffering he heals, evil he casts out, and death he conquers. And absolutely nowhere does Christ act as if any of these things are part of the eternal work or purposes of God.

“The point is that descriptive writing is very rarely entirely accurate and during the reign of Olaf Quimby II as Patrician of Ankh-Morpork some legislation was passed in a determined attempt to “put a stop to this sort of thing and introduce some honesty to reporting”.Thus, if a legend told of a notable hero that “all men spoke of his prowess” any bard who valued his life would hastily add “except for a couple of people in his home village who thought he was a loony, and quite a lot of other people who had never really heard of him.” Poetic simile was strictly limited to statements like: “His mighty steed was fast as the wind, on a fairly calm day, say about Force Three,” any loose talk about a beloved having a face that could launch a thousand ships would have to be backed by evidence that the object of desire did indeed own a very large seaport. Patrician Olaf II was eventually killed during an experiment conducted in the palace grounds to prove the disputed accuracy of the proverb “The Pen is mightier than the Sword”.In his memory it was decided that the proverb would from now on include the phrase: “only if the Sword is very small and the Pen very sharp.””

Work democracy cannot be imposed on people as a political system. It depends on the consciousness on the part of the working people in all professions of their responsibility for the social process. This consciousness may be present or it may grow in an organic manner, like a tree or an animal organism. The growth of this consciousness of social responsibility is the most important prerequisite for the prevention of the cancer-like growth of political systems in the social organism. If they are allowed to grow, they will sooner or later bring about social chaos. Furthermore, such consciousness of responsibility alone will, in the course of time, bring the institutions of human society into harmony with the natural functions of work democracy. Political systems come and go without stopping or fundamentally changing the social process. But the pulse of human society would stopand not return should the natural life functions of love, work and knowledge cease for only one day. Natural love, vitally necessary work and scientific search are rational life functions. They can inherently be nothing but rational. Consequently, they are diametrically opposed to any kind of irrationalism. Political irrationalism which infests, deforms and destroys our lives, is — in the strictly psychiatric sense—a perversion of social life, caused by the ostracizing of the natural life functions and by their exclusion from the determination of social life.

And Harry remembered his first nightmarish trip into the forest, the first time he had ever encountered the thing that was then Voldemort, and how he had faced him, and how he and Dumbledore had discussed fighting a losing battle not long thereafter. It was important, Dumbledore said, to fight, and fight again, and keep fighting, for only then could evil be kept at bay, though never quite eradicated. . . .And Harry saw very clearly as he sat there under the hot sun how people who cared about him had stood in front of him one by one, his mother, his father, his godfather, and finally Dumbledore, all determined to protect him; but now that was over. He could not let anybody else stand between him and Voldemort; he must abandon forever the illusion he ought to have lost at the age of one, that theshelter of a parent’s arms meant that nothing could hurt him. There was no waking from his nightmare, no comforting whisper in the dark that he was safe really, that it was all in his imagination; the last and greatest of his protectors had died, and he was more alone than he had ever been before.

She was oppressed, trampled over, hurt, harmed and went through pain as well as sorrow till she decided to stand up to what was going on. She said a firm and emphatic NO to all the nonsense. She was determined to face her fears, heal the pain of countless wounds and come out of the shadows to claim her rightful place under the sun. Yes, she is a fighter and had that fire which refused to die down despite the torture and misery that she underwent. She now stands rock steady, full of self assurance, firmly anchored to the confidence in her own self. Having freed herself from the deep dungeon of misery that she underwent all these years, she is now much more relaxed and at peace. Her life which was quite a mess is now uncluttered and she now travels much lighter having broken free of the chains that bound her. No longer is her energy being sucked in the wrong direction of the bygone miserable past nor is she unsure of the future because she has decided to create it to her heart’s desire. She’s fully alert with her feet firmly planted. The warrior in her has arrived !!!

This defines the task of feminism not only because male dominance is perhaps the most pervasive and tenacious system of power in history, but because it is metaphysically near perfect. Its point of view is the standard for point-of-viewlessness, its particularity the meaning of universality. Its force is exercised as consent, its authority as participation, its supremacy as the paradigm of order, its control as the definition of legitimacy. In the face of this, feminism claims the voice of women's silence, the sexuality of women's eroticized desexualization, the fullness of "lack", the centrality of women's marginality and exclusion, the public nature of privacy, the presence of women's absence. This approach is more complex than transgression, more transformative than transvaluation, deeper than mirror-imaged resistance, more affirmative than the negation of negativity. It is neither materialist nor idealist; it is feminist. Neither the transcendence of liberalism nor the determination of materialism works for women. Idealism is too unreal; women's inequality is enforced, so it cannot simply be thought out of existence, certainly not by women. Materialism is too real; women's inequality has never not existed, so women's equality never has. That is, the equality of women to men will not be scientifically provable until it is no longer necessary to do so... If feminism is revolutionary, this is why.

Sometimes I want to quit - not performing, but being a woman altogether. I want to throw my hands in the air after reading a mean Twitter comment and say, "All right, you got me. You figured me out. I'm not pretty. I'm not thin. I don't deserve love. I have no right to use my voice. I will start wearing a burka and move to a small town upstate and wait tables at a pancake house."So much has changed about me since I was that confident, happy girl in high school. In the years since then, I've experienced a lot of desperation and self-doubt, but in a way, I've come full circle. I know my worth. I embrace my power. I say if I'm beautiful. I say if I'm strong. You will not determine my story. I will. I'll speak and share and fuck and love, and I will never apologise for it. I am amazing for you, not because of you. I am not who I sleep with. I am not my weight. I am not my mother. I am myself. And I am all of you.

My dear friend, a good attitude will determine your altitude. When you look at your life, career, job or family life, what do you say? Do you praise God? Do you blame the devil? A good attitude towards God makes Him move on your behalf. Just sit down and say, Today God, it is well with my soul, I am thankful I had a peaceful sleep, I am thankful I am alive with possibilities, I am thankful I have a roof over me, I am thankful I have a job, I am thankful that I have Family and Friends. Above all, I am thankful that I have the Lord Jesus Christ on my side. Be blessed and don't be envious or shocked when others are prospering because you don't know what they have been through to get there (test, trials and tribulation) so thank God for what you have. "Little is much when God is in it. It Is Well With My Soul! Touch someone’s life with this message. If God be for us,who can be against us?

Hey!” The male voice sliced through the noise. Terri ignored him, determined to get back to the bar for her next order. A harsh hand gripped her arm, jerking her back into a firm chest. “I asked your name.” Hot breath reeking of stale beer permeated her sinuses, making her stomach turn, as the tenor of his voice burrowed into her ear. Fear gripped her. Memories of the way Randy would grab her, and where it always ended, slammed into her, making her head spin. Shaking it off, Terri narrowed her eyes and whirled around, jabbing a red lacquered nail into his powder blue polo. “Back off,” she warned, snatching her arm back. He advanced on her, his large frame towering over her. “Just wanna know your name, sweetheart,” he said with a sleazy smile. “No need to get testy.”“You haven’t seen me testy.” As she turned her back on him and continued on her way, he called out to her. “Yet.” Terri--from Spring Cleaning--Coming Summer 2012