Best romance fiction books for young adults quizlet,baby emergency kit list,sas survival analysis competing risks stata - 2016 Feature

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Hugh Herr's PowerFoot BiOM is the first bionic lower leg system that relies on robots to transition users from one step to the next. On designing artificial limbs for rock climbing "Initially I put a climbing boot over the prosthetic foot and then I said, 'That's silly' and I threw out the shoe. If I tell you that Juan Gabriel Vasquez's exquisite novel The Sound of Things Falling is about the drug trade in Colombia, a few stock images might arise in your mind: an addict overdosing in a dirty apartment, say, or a dealer ordering the killing of some troublesome peon, or the drugs themselves bubbling in a volumetric flask. I was sixteen when Escobar killed or ordered the killing of Guillermo Cano, publisher of El Espectador (a few steps away from the newspaper's offices, the assassin put eight bullets in his chest). Yet in an interview with the novelist Jonathan Franzen, Vasquez reveals that The Sound of Things Falling was inspired not by Antonio but by Antonio's friend, the man weeping in the street, who dies when Antonio is maimed. For 18 months, while undergoing treatment for esophageal cancer, Christopher Hitchens chronicled his year of "living dyingly" in a series of essays for Vanity Fair. An audio clip of Christopher Hitchens from 2007 that is heard in this show includes incorrect information regarding the death of David Hume. A comprehensive history of the Confederate flag that transcends conventional partisanship reveals the flag's origins and pursues its conflicting meanings. Note: Book excerpts are provided by the publisher and may contain language some find offensive. The Confederate Battle FlagAmerica's Most Embattled Emblem THE BELKNAP PRESS OF HARVARD UNIVERSITY PRESSCopyright © 2005 John M. Mary Karr was encouraged to write her personal history by her friend, author Tobias Wolff, but said in a Salon Magazine interview that she only took up the project when her marriage fell apart. When it comes to writing about the pain of growing up, author Mary Karr isn't one to hold back.
Karr's new book, which follows Cherry by nine years, recounts her own descent into alcohol abuse through more family trauma and eventually her unlikely a€” as she describes it a€” conversion to Catholicism. Lost in the Golden State Here lies one whose name was writ in water — gravestone of John Keats Age seventeen, stringy-haired and halter-topped, weighing in the high double digits and unhindered by a high school diploma, I showed up at the Pacific ocean, ready to seek my fortune with a truck full of extremely stoned surfers. In Mallory Ortberg's modern retelling of Charles Dickens' Great Expectations, Miss Havisham texts wedding dress photos from a blocked number. What if the greatest characters in literary history all carried around smartphones and typed out messages to each other? Knitting superstar Debbie Stoller tells Liane Hansen about her latest stitch-by-stitch instruction book, The Happy Hooker. On designer runways and across the pages of fashion magazines, crochet garments appear to be what to wear this spring.
Stitch and Bitch Crochet: The Happy Hooker contains some clever ideas as well as basic instructions. When you're knitting you've got two needles and a ball of yarn, which is three things that you're juggling in two hands, and just that can make it a little bit more complicated. Also, when you're crocheting you're pulling a loop of yarn through another loop with a hook. But at a certain point I sort of realized that these needlecrafts were in general sort of stigmatized in our culture, looked down on a little bit. HANSEN: You have everything in this book, from like a bikini in a bag, to a knot ugly shrug. The selection that's in the book, I thought, really demonstrated the strength of crochet in all of its forms, and you know, has a lot of stuff for rank beginners to start with. NPR transcripts are created on a rush deadline by Verb8tm, Inc., an NPR contractor, and produced using a proprietary transcription process developed with NPR. Karen Armstrong has called on people around the world to collaborate on the writing of a "Charter for Compassion" centered on the Golden Rule; now she's working with leaders from the Abrahamic faiths a€” Islam, Christianity and Judaism a€” to help finalize and propagate it.
A former nun, Karen Armstrong left her convent in the late 1960s, and for 13 years she distanced herself from organized religion.
My guest, Karen Armstrong, has written best-selling books about the religions of the world, but her new book starts with this sentence: We are talking far too much about God these days, and what we say is often facile. She goes on to say: Despite our scientific and technological brilliance, our religious thinking is sometimes remarkably undeveloped, even primitive.
In her new book, "The Case for God," she looks at the history of religion as a practical discipline that has taught how to discover new capacities of mind and heart, and how people through the centuries have translated doctrines into ritual or ethical action. Armstrong's books include "A History of God," "The Battle for God," "Islam," "Buddha" and "The Spiral Staircase," which is a memoir about why she left the convent in 1969 after seven years, feeling she'd failed to find God.
GROSS: Now, one of the recent language problems people have had with religion is deciding whether to call God he or she, and I think you would say none of the above. GROSS: So what are some of the difficulties that early religious theologians had in describing or naming what God is, and finding language to describe what they meant by God?
They'd fast, and they practiced certain sort of breathing exercises, early forms of yoga, and then they came back, and the competition would begin. GROSS: Now, what you're describing sounds to me like maybe these are the theologians and scholars who are from the more mystical ends of the religions that existed then, the more educated theologians. They shared the same predicament, and gods and humans, they thought, would work together to preserve the cosmos and keep its energies going. GROSS: Do you think that monotheism brought us closer to believing that God was the one, that there was one creator called God? All religious language must reach beyond itself into a sort of silent awe, and it was all too easy to end - stop it and say that, well, God is a bit like us writ large, with likes and dislikes similar to our own. Now, of course, God meant nothing of the sort, but what these Crusaders were doing were projecting onto an imaginary deity that they were creating in their own image and likeness, and giving him a seal of absolute approval. And in the Quran, for example, God is continually saying, look, everything I'm saying to you is an ayia(ph), a parable, a sign.
Mythos was about the discourse, stories about the more difficult aspects of our humanity, about for which there were no easy answers. Now, if your child dies, or you experience a terrible natural disaster, you want a scientific explanation. GROSS: In your book "The Case for God," you talk about the 16th and 17th centuries as being the period when myth was discredited, and the scientific method was thought to be the only reliable means of attaining the truth. So we started to want only information that was scientific, that could be proven logically. GROSS: At the same time during this period, science starts to come in conflict with the church, like Galileo.
But actually, this wasn't the beginning of the end because just a little later when Newton, the great Sir Isaac Newton, starts his great discoveries, science and religion became best friends. GROSS: You see this coming together of science and religion and the use of science to prove that there is a God as opening the door to two fairly new phenomena. Now, if someone did that today, there'd be hell to pay because people would say you can't do that. So right up on the dawn of the scientific revolution, you have John Calvin saying that the Bible has nothing at all to tell us about science, and he's very cross with what he calls frantic persons who are trying to impede science by saying it doesn't agree with the Bible. GROSS: And you say that this coming together of science and religion also opened the door to a new form of atheism. GROSS: So you're saying this is relatively new because until the 16th and 17th century, no one expected that science could prove the existence of God.
Thomas Aquinas in his great work the "Summa Theologica," he says yes, now here are some proofs to show that something brought something into existence when there could have been nothing. Religion wasn't about answering questions that we could answer perfectly well by our powers of logos, of reason and science. What's your response to an atheist like Richard Dawkins, who wrote a best-selling book explaining his atheism, and using scientific thinking to disprove the existence of God and he calls religion supernatural thinking? Very often people hear about God when they're little and when - at the time they first learn about Santa Claus.
GROSS: Let me ask you a big and impossible-to-answer question, which is: What do you think religion is for?
All the world religions say that the way to find what we call God or Brahman, Nirvana, or Tao is to get beyond the prism of egotism, of selfishness which holds us in a little deadlock and limits our vision. GROSS: And then you made the study of the religions of the world, basically your religion scholarship of, you know, religious scholarship became like a religion to you.
GROSS: Do you practice any kind of rituals, meditation, prayer, because you talk about religion in your book as being a way of living, as being a practice?
GROSS: So do you have any kind of practice to help you get that kind of focus that you want in life? But those years of failure, every morning going into that church and coming out not having meditated at all, left me with a kind of fear of meditation, if you like. This, you know, if people came to psychiatrists with this kind of fantasy, the psychiatrist would probably denote a profound disorder, a profound neurosis.
GROSS: You see a big difference between America and England when it comes to religion in general, fundamentalism in particular.
But then we are beginning to seem endearingly old-fashioned in our aggressive secularism because in the rest of the world, outside Western Europe, there is an immense religious revival.
But primarily, it's a call for action - not just the sort of feel-good factor - so that compassion, which is at the heart of all morality, of all religious systems, far more important than believing things or accepting orthodox views, should be - speak again loudly and clearly in our world. GROSS: As part of a group that you're trying to organize around compassion, do you want that to be an antidote for some of the more extreme forms of religion that are forming now? That it is that, not our beliefs and - that bring us into relationship with what we call God or Brahman or Tao, and it's that that gives meaning to our lives. GROSS: The way you've portrayed it in your book and in our interview, religion used to be something that was understood as myth. It must also be said that a lot of the tensions that we - religious violence that we see in the world today, as well as in the past, has been the result of political tensions. GROSS: Now, you know, your view of religion isn't that there's a personal God who has some kind of physical manifestation and who can appear to you and speak to you.
Here in America, shows like Breaking Bad and The Wire have taught us how to think about the drug trade, how to imagine it. I was nineteen and already an adult, although I hadn't voted yet, on the day of the death of Luis Carlos Galan, a presidential candidate, whose assassination was different or is different in our imaginations because it was seen on TV: the crowd cheering Galan, then the machine-gun fire, then the body collapsing on the wooden platform, falling soundlessly or its sound hidden by the uproar or by the first screams. Those essays, as well as never-before published notes from the end of his life, are compiled in the posthumous book Mortality.
Her new memoir, Lit, describes Karr's early years as a writer, wife and mother, years that were marked by drug use, drinking and the dissolution of her marriage. Along the way, she grapples with her place in a lineage that she sometimes feels was preordained for disaster. My family, I thought them to be, for such was my quest — a family I could stand alongside pondering the sea.
Although you may not be able to compete with the likes of Prada and Chanel, it is possible to create something wearable with a hook, a ball of yarn, and a new book by Debbie Stoller. So with the book, a hook, some yarn, and producer Jesse Baker, I went into a studio to see how crafty I could be.
BAKER: Dip your pointer finger under the strand of yarn so that it runs over the top of your second knuckle. BAKER: Look at what you've got, a nice, stable little triangle made with your hands, hook, and yarn. STOLLER: Oh, well I'm sorry to hear that you had a rough time with it, because mostly people find crochet to be much easier than knitting. And as far as I could tell, the only reason they really had this bad image was because it was something that had traditionally been done by women.
And the very first craft we ran was a crochet project, which sort of been the gateway craft that got me back into all of the needlework in a huge way, for me. STOLLER: Well, in the book I've collected really wonderful patterns from 40 awesome women from all across the country, of varying ages and lifestyles. You know, the first third of the book is all instructions, so that people who don't know how to crochet at all should be able to pick it up and then start making this stuff.
She ended up working in television, and on an assignment in Jerusalem she had a kind of epiphany about the similarities among the major world religions. You write that many people today think of God as the supreme being, a divine personality who created the world and everything in it, but God is not a being at all.
And this God isn't just a being like you or me, or the microphone in front of me, or even the atom, an unseen being that we can find in our laboratories. ARMSTRONG: Well, always in the religious quest, India has been way out ahead, and way back in the 10th century before Christ, some of the Brahman priests there devised a ritual, which was a sort of competition. And the challenger would try to define the Brahman - that is, the ultimate reality in Hinduism, something that lies way beyond the gods, that is way beyond anything we can know and yet is within us all.
And his opponents would listen to him very carefully, and then they would respond, moving on from what he had said and make their own definition of what Brahman - or we would say God - is. A theology should be like poetry, which takes us to the end of what words and thoughts can do.
But in terms of what most people observed, were they observing religion - do you think - in earlier times in a more literal way, where the gods were real, where the gods were namable, you know, something where God was a being or the gods were beings, depending on the religion?
But they also knew that there was a reality that the gods couldn't reach that lay beyond all this, and that they called Brahman. They took one of these gods, Yahweh, and said that is the chief symbol of this ultimate reality.
And when the Crusaders went into battle in the Middle Ages to kill Jews and Muslims, they cried out: God wills it. And so they devised spiritual exercises, not just for mystics, not just for an elite group, but for all the faithful to make them realize that when we talked about God, when we said God was good, we were doing this in a very inadequate way - that God couldn't be good like you or me, when we talk about a good person or a good meal or a good dog.
Even the great statements like paradise or talk about creation or the last judgment, these are ayia. And I'd like you to briefly describe what mythos and logos mean, and how you think that applies to religion.


ARMSTRONG: Well, logos is science or reason, something that helps us to function practically and effectively in the world, and it must therefore be closely in tune and reflect accurately the realities of the world around us.
Like the fact that we are - we get sick, that there are all kinds of questions about suffering and pain that concern us, and for this, people turned to mythos.
People felt we needed both, and each had its particular sphere of competence, and it was really rather dangerous to mix the two up.
ARMSTRONG: Well, if you're going to organize a hunting expedition, you need to be absolutely focused on the practicalities of your situation - where the animals are and the man force and the terrain. But a scientist will be the first to tell you that it cannot help you to find some ultimate meaning and come to terms with this tragedy. ARMSTRONG: Well, we began to create modern science, and science in the 17th, 18th centuries achieved such spectacular results that everybody was focused on it, and myth looked awfully flimsy beside these scientific discoveries, which were backed up with the advanced mathematics and clear and concise proof. We were choosing logos and gradually, myth became discredited, and people weren't interested in this more elusive form of knowledge anymore.
You know, he said Copernicus was right, the planets didn't revolve around the Earth; the Earth revolved around the sun. ARMSTRONG: That's certainly a symptom, if you like, of a new kind of spirit that was coming into being. ARMSTRONG: Well, because Newton and Rene Descartes said that they'd found proof for God, and the churchmen - theologians, priests, church bishops - they were intoxicated by this notion of a scientific religion, a scientifically based religion that was in touch with the most exciting thought of the day and that could give them cast-iron certainty. ARMSTRONG: Well, Newton and Descartes, too, both felt that unless you had God, the solar system made no sense. ARMSTRONG: Well, once this scientific religion caught hold, people started to read the Bible in a literal manner, where they never had before.
Augustine had made it quite clear, too, in the Christian world, that if a biblical text contradicted Scripture, that text must be re-interpreted and given an allegorical interpretation.
ARMSTRONG: Yes, because really, the certainty that people were beginning to expect from religion was unsustainable.
But then he pulls the rug out from under our feet and says, but we don't know what it is we've proved. Religion was helping us to deal with aspects of life, facts of life for which there are no easy answers. ARMSTRONG: Well, Dawkins is a great biologist, and I have been inspired by his account of natural selection.
ARMSTRONG: Well, I think some of his characterizations of religion are a bit - sort of simplistic and uninformed, really. ARMSTRONG: Religion is about helping us to deal with the sorrow that we see in life, helping us to find meaning in life, and helping us to live in relation to that transcendence that I was speaking about earlier. That if we can get beyond that, especially in the practice of compassion, when we dethrone ourselves from the center of our world and put another there, we live much more richly and intensely. You were committed to Christ and to the church, and then when you left, when you decided that this life was not for you, you left religion behind for a while. ARMSTRONG: Well, for me, my study, my study of these wonderful, wonderful texts has become my form of meditation or contemplation. ARMSTRONG: Well, when I was in my convent, we'd have to make a meditation every morning for a whole hour, and I could not keep my mind on this for one minute at a time. The thought of a sort of a worry about it, just like some people might have after having had a, say, a bad sexual experience, that they don't want to go there again.
And the fact that it has such a grip in America is a sign of, I would say of an unhappy society, dare I say it. ARMSTRONG: Oh well, England is just not interested in religion at all, and I think only about 6 percent of Britons attend a religious service regularly. And a lot of it, like that anti-Christ thing, reflects real A, the aggression that we have inherent in the modern world. ARMSTRONG: Well, I was given this award by the TED conferences, and they like to give a prize to people whom they think have made a difference in the world, but with their help could make an - even more of an impact. ARMSTRONG: Yes, definitely because you know, when we hear about religion, when it hits the headlines, it's either something like that anti-Christ poll, or else we hear the voices of hatred or extremism, or we hear our church leaders condemning things, like condemning homosexuality, or enforcing rigid beliefs. And so I want to restore compassion to that and so that we have instead of religious antagonism, religious aggression, we have a voice that speaks continually of compassion; that endlessly tries to put us, make us put ourselves in the position of the other. And it's only later on in modern times, when science comes in, that there's this more literal version of it. And when violence becomes ingrained in a region, where warfare becomes chronic in a region, such as the Middle East or Afghanistan, then religion gets sucked into the whole unholy mess and becomes a part of the problem, too. David Bianculli reviews last night's Emmy Awards and previews the new fall season that starts tonight. To climb a vertical rock face, I really don't need a heel a€” so I cut off the prosthetic heel and I started optimizing the angle of the foot relative to the calf of the prosthesis. NPR reserves the right to use the comments we receive, in whole or in part, and to use the commenter's name and location, in any medium. But Vasquez was born in Colombia in 1973 a€” the same year that President Nixon created the Drug Enforcement Administration a€” and he has a different story for us altogether. He's a retired pilot, 48 and ruined, and we spend most of the novel discovering the reasons why he was crying. Author Mallory Ortberg knows it sounds gimmicky, but she loved imagining how Jane Eyre and Mr. When you're crocheting you just have a hook and a ball of yarn, so it's two things, and you have two hands, most people have two hands so that works out well for a lot of folks. And I just like to ask people, you know, if you were drowning in the water somewhere and someone came to rescue you, would you rather that they lowered a hook for you to pull yourself onto or a pointed stick?
The magazine that I am the co-publisher and editor of is called Bust, and it's a feminist magazine for young women. I mean, you know, you don't have to have the patience of a saint, but give yourself a little time as you would with anything else. In the book I sort of say that I've discovered, over the years, that knitters and crocheters are a little bit like Sharks and Jets. But there are these big factions of people who only crochet and only knit and I'm really hoping that they can realize that it's worthwhile to do both. What we mean by God is, some theologians have said, is being itself that is in everything that is around us and cannot be tied down to one single instance of being. They went out into the forest, and there they made a retreat, put themselves into a different frame of mind.
I mean, in India and throughout the world, the gods were seen as real beings, unseen beings.
And we know the prophets of Israel were very, very concerned about idolatry, the worship of a human expression of the divine. We have an idea of what we're talking about, but God was, as the Muslims say, allah hu akbar - God is always greater than anything we can understand. They're parables, symbols of realities that we, with our finite, earthbound minds, can't grasp. You can't go off into a dream about gods, and you can't mix myth into politics or the economy, though that's been done sometimes recently, I think, and it's not a good idea. When Copernicus had actually presented his theory in the Vatican some 60 years earlier, the pope had given it a cautious approval, but things were tougher by the time you've had the Protestant Reformation.
He believed that you shouldn't mix the two, and yet he kept continually bringing up Scripture in a way that was no longer quite safe to do in this new, hard-line climate. It was only a few generations before later scientists were able to dispense with God as the beginning of the universe, a necessary explanation. Nobody before the 17th, 18th century understood the first chapter of Genesis as a literal account of the origins of life. Once you've got people like Laplace, who says - a French physicist of the early 19th century - who says that he doesn't need the god hypothesis, he can account for the universe perfectly well without God - and finally Darwin. And when they don't get it, and when science no longer comes up with the goods they want, atheism becomes inevitable for some people. Her new book is called "The Case for God." When we left off, she was talking about how religion and science first came into conflict, and how that led to a new form of atheism from people who demanded scientific proof of God. But their ideas of God have got stuck in this rather infantile mode, which mistakes the symbol that God is supposed to be for hard fact. I don't like the way he says that we should withdraw all respect from religion because whether he likes it or not, the vast majority of human beings on the planet wants to be religious, want to live in relation to transcendence. And when I'm sitting at my desk or even in the British Library, I can have moments of awe and wonder and excitement that lift me up beyond myself, give me intonations of something touching me deeply within. My mind would instantly go skittering off down a whole - alleyways of distraction and worries and anxieties.
And the last thing I ever thought I would end up doing is writing about religion and yet, here I am.
And then among Republicans, 14 percent said yes, Obama is the anti-Christ, and 15 percent said they weren't sure. It's a couple of chance remarks of Saint Paul, and then there's the "Book of Revelation." But the whole idea of there being end-time battles reflects a more, sort of Zoroastrian view of the world. And atheism is almost de rigueur among the chattering classes of London, which makes it a rather lonely existence for me here. The 20th century was a terribly violent century, and religions absorbed some of that violence - and also profound anxieties.
And so my wish was that they would help me to create and craft a charter for compassion that would restore compassion to the center of the religious life.
Because I'm worried that if we don't manage to implement the Golden Rule globally, so that we treat all peoples, wherever they are, as though they were as important as ourselves, that we - I don't think we'll have, if we don't do that, a viable world to hand on to the next generation.
That's what the Garden of Eden story is telling us about, that good and evil are inextricably combined in our - in our hearts, in our - all, every single individual.
And if religion - your experience of God speaking to you or whatever, compels you to live a more compassionate life, then it's doing its job. Some people view it as a symbol of white supremacy and racial injustice; others think it represents a rich Southern heritage.
Because Ortberg is well-versed in Western classics, that includes texts between Gilgamesh and Ishtar, Sherlock and Watson, Captain Ahab and Ishmael, and Nancy Drew and her long-suffering boyfriend, Ned. And although I was raised doing all kinds of needlecrafts, because my mom's from Holland and Dutch people are practically born with knitting needles in their hands, I learned to do all these different crafts and always had a lot of respect for them. Because I thought all of these needlecrafts really deserved to get some credit and some value.
Because there's certain things that knitting is really great at, and then there's certain things that crocheting is really great at. I've been accused of trying to make knitting and crocheting hip, but really I've just made it corny and silly.
It was present in the stunning realization of the absolute powerlessness of language and speech to describe this.
And of course before the scientific era, there were so many aspects of life that were unseen - like wind, emotion - that are realities in our lives, and they thought the gods were more powerful than they. There was a clear distinction, always, in people's minds between the gods and what the God beyond god. He was accused by the Vatican of heresy and sentenced to house arrest for the rest of his life. How do you see the coming together of science and religion as creating - or at least opening the door to -fundamentalism?
The great Jewish mystic Isaac Luria, 16th century, created an entirely new creation myth that bore absolutely no relation to Genesis at all.
Then no longer is the advanced thought of the day with religion, as it had been for 200 years.
And it certainly deals a blow to the simplistic idea of God as creator that has taken root in the West since the early modern period. And so I think that in pointing out that you can think about God in this way, Dawkins could have done a service to religion in getting people back to a more developed and symbolic sense of the divine that lies beyond us. And that's become my path, and I can't see any one of the world religions as superior to any of the others. And I think it reflects a very pessimistic view of life, that the world seems to be so evil that it's hurtling towards some unimaginable catastrophe in which the evil and the evildoers will be vanquished, and Christ will be victorious.
I mean, friends will actually ask me not to speak about religion when I come around to dinner, as though this was some kind of really, a retrograde subject, and find it difficult to imagine why I should bother with this discredited stuff.
We've got so much to worry about at the moment that perhaps it's no wonder that it surfaces, perhaps, in a religious form.
And instead of seeing religion as part of the problems of our world, would actually help religion to make a positive contribution towards peace. Religion - all the world faiths have developed their own version of what's been called the Golden Rule: Don't do to others what you would not like them to do to you. But you know, just really, isn't it true that throughout human history, there have been religious conflicts?
And if it's filling you with respect and awe for the natural world and for all God's creatures, it's doing its job. They're very, very small and very, very short so I can get the center of my body over my feet on a vertical wall." On creating neural connections to artificial limbs "I predict that as we march into this 21st century, the changes we'll see in prosthetic designs [will be that] the artificial prosthetic will become more intimate with the biological human body. Then the motorcycle roars by, the bullet pierces his gut, and the terror suppressed for a decade comes flooding in. Suffice it to say that the answer involves the creation of the Peace Corps, the origins of Colombia's drug trade, a romance, a baby, several airplanes, a stroke of bad luck, and two urgent withdrawals from an ATM.
Her first book, The Liar's Club, focused on her volatile relationship with her mother, who had a psychotic break while Karr was a child.
But all of them were just women with an idea for something that would be really cool to make and crochet and the wherewithal to figure out how to get it done.


And there's always a danger that we will mistake this symbol for the absolute, for the reality to which it's supposed to point. It was a new, hard-line Vatican that wanted people to tow the line, and Galileo was not going to tow the line.
And Newton discovered such a magnificent order in the universe that he said that the only way you could explain this was by an absolute, divine intelligence that was omnipotent, omniscient, all-knowing, and that - and here I quote - was also very well-skilled in mechanics and geometry.
And many religious people talk about God today in a way that's really quite simplistic, even primitive, and give rise to the kind of attacks that Dawkins - I think he sometimes goes too far in his attack, but we - thinking about God and talking about God far too easily. You want to nudge it, perhaps, into a more healthy form of evolution, if I can put it that way, and I don't like his aggression.
We're making scapegoats and looking at people to blame for the immensely difficult and complex problems of our world. Instead Vasquez gives us delicate renderings of a sonogram ("a sort of luminous universe, a confusing constellation in movement"), of insomnia ("the dew accumulating on the windows like a white shadow when the temperature dropped in the early hours"), of a famous, abandoned car ("the bodywork cracked open, another dead animal whose skin was full of worms"). Fear, a therapist tells him later, is the most common affliction of Bogatanos who lived through the 1980s. Carol Blue, Hitchens' wife of 20 years, shares memories of her husband and moments from their final days together in the book's afterword. I was in my early 30s, and it's almost like she got sober right about the time my drinking picked up. And with this crocheting book I'm really hoping to build some bridges between the two communities. Twenty-seven years and more than 20 books later a€” including the best-selling A History of God a€” Armstrong releases her latest book, The Case for God. I think that in our very polarized, dangerously polarized world, we can't afford yet another divisive discourse that puts us at odds with one another. As the director of the Biomechatronics Group at the MIT Media Lab, Herr and his team are responsible for creating prosthetic devices that feel and act like biological limbs.
Another person doesn't use the handicap placard a€” so the device has already had deeply profound effects on quality of life." The Accident Herr lost his own legs when he was 17. The prosthesis will be attached to the body mechanically by a titanium shaft that goes right into the residual bone, wherein you can't take the artificial limb off. He gives us the decomposition of a young man's family in the 1990s and the ripening of a young woman's first love in the 1970s. I say it's almost like our genetic code owed the universe some really wretched alcoholic, and I stepped into the slot as she left it." No amount of self-awareness made her vices easier to cope with. In it, she argues that religion is a practical discipline that teaches us to discover new capacities of the mind and heart. And God, as I've said earlier, can be abused and made to back up that hatred, because religion is very difficult to do well.
They are also one of the subjects of Frank Moss' new book, The Sorcerers and Their Apprentices: How the Digital Magicians of the MIT Media Lab are Creating the Innovative Technologies That Will Change Our Lives. He was ascending Mount Washington in New Hampshire with another climber when the two men were caught in a blizzard.
He gives us the birth of the war on drugs and the disillusionment of a generous Peace Corps volunteer.
We all experience the inimitable, limitless God in as many different ways as there are human beings.
They became disoriented and descended into a ravine, where they spent four days trying to stay alive by hugging each other to keep warm.
He gives us the sound of planes falling, of bodies falling, of lives falling inexorably apart.
The panic attacks, the impotence, the decade spent indoors because "houses of friends, of friends of friends, distant acquaintances a€” any house was better than a public place." Fear is the novel's great, hypnotic subject.
Vasquez is a brilliant stylist a€” he can make a conversation seethe with tension, he can turn a rotting zoo into a national memento mori. He gives us the most engrossing Latin American novel I've read since Roberto BolaA±o's 2666. But adrenaline isn't what he's after: His focus is on the way history invades the emotional landscape of its most forgettable players. But he wrote and he read and he talked, and he was a father and he was a husband and he was a friend, as he had been before. See sidebar.) Ortberg has satirized Western literature for years, most recently on the website The Toast, which she co-founded about a year ago with her friend Nicole Cliffe. It was really quite extraordinary." She talks about the treatments, his beliefs and the fiery spirit that he exhibited to his last day. The Sound of Things Falling provides more a more sophisticated pleasure: a vision of how drugs have unraveled a generation, one humble life at a time. My hells are pretty much self-constructed." Karr found escape from her self-made hell when she finally turned to religion, a topic that found its way into Lit at length. But even after her conversion, she understands why talking about her relationship with God might turn some of her audience away.
Fans visit The Toast not just for Ortberg's literary satires but for her captions of great works of art that slyly show how bored or unhappy the women pictured seem to be. We were plucked from the mountain and we were told that a volunteer rescuer had died [trying to rescue us] from an avalanche.
Yet like so many Colombians, Antonio's life has been warped by the drug lord Pablo Escobar. The news of that was just horrible, so I really didn't care what was happening with my physical body. He himself is blind to the psychological damage until one day in 1996, three years after Escobar's capture and death, when Antonio is caught in a drive-by shooting. The leaders of the states that seceded from the Union in 1860 and 1861 believed that they were legitimately repossessing the sovereignty that their states had delegated conditionally upon joining the Union. I was just devastated by the news that a fellow climber had perished." For several months, a medical team tried to save Herr's limbs.
The crime happens at twilight: Antonio stands on a sidewalk comforting a friend who's weeping, when a motorcycle roars by and a man pulls out a gun.
When they formed the Confederate States of America in February 1861, southern statesmen made the conditional nature of union explicit in their new Constitution. The trappings of sovereignty were especially important to men who staked so much on constitutional theory, so it was not surprising that the states of the new Confederacy adopted seals and flags expressing their identities as sovereign entities. The two sites will share a commitment to exploring ideas about race, ethnicity, bodies, sex and queerness in the culture at large. Immortalized in southern lore by a song composed in early 1861 by Harry Macarthy, the Bonnie Blue Flag was simply a blue flag bearing a single white star. In early 1861, several southern states incorporated the Bonnie Blue into their new state flags, and a few military units adopted it as their battle flag. The flag most symbolic of southern separatism and martial spirit in early 1861, the Bonnie Blue, however, never achieved prominence as a symbol of the Confederate nation. We called him Quinn the Eskimo, since he'd just moved to Leechfield from the Alaskan oil fields where his daddy had worked.
And there are a couple people I call at such times, sort of the way the president would push the red button.
His sole source of pride was the obvious lie that his old man had invented the water bed, then tragically had his patent pinched by some California engineer. The committee solicited ideas from citizens and officials alike and received hundreds of design suggestions. So I called Don DeLillo, and DeLillo sends me a postcard that says 'write or die.' " Karr's reply speaks volumes about her thick-skinned perspective and dark humor. From the time we'd hit the state line, he'd been going into phone booths to skim directories for the guy's name. Many of them the committee dismissed as "elaborate, complicated, or fantastical." Many others, much to the dismay of William Miles, urged the adoption of a flag that preserved "the principal features" of the Stars and Stripes.
The committee was "overwhelmed with memorials not to abandon the 'old flag,'" Miles complained to a sympathetic correspondent. I overheard the California guys bitching about it as breaking in water too shallow: Not worth wasting the wax on, dude. There is no propriety in retaining the ensign of a government which, in the opinion of the States composing this Confederacy, had become so oppressive and injurious to their interests as to require their separation from it.
It is idle to talk of "keeping" the flag of the United States when we have voluntarily seceded from them. The new flag consisted of three horizontal stripes, alternating red and white, with a union (or canton) of blue emblazoned with a circle of white stars corresponding to the number of states in the Confederacy. Red, white, and blue-the colors of the Stars and Stripes-were, Miles wrote, "the true republican colors," representing in heraldry the virtues of valor, purity, and truth, respectively. As the new nation's first official standard, the Stars and Bars was celebrated in song and poetry. Harry Macarthy, author of the "Bonnie Blue Flag," also published "Our Flag and Its Origins," also known as "Origin of the Stars and Bars." Echoing the sentiments of those citizens who implored William Miles to adopt the Stars and Bars, Macarthy's lyrics lamented the abandonment of the old Union and its symbols: But alas! For the flag of my youth I have sighed and dropped my last tear For the North has forgotten her truth, And would tread on the rights we hold dear; They envied the South her bright stars, Her glory, her honor, her fame, So we unfurl'd the Stars and Bars and the CONFEDERATE FLAG is its name. He had hoped that the Confederacy would adopt his own design for a national flag-the pattern that later generations mistakenly and ironically insisted on calling the Stars and Bars. The design that Miles championed was apparently inspired by one of the flags used at the South Carolina secession convention in December 1860. Emblazoned on the cross were fifteen white stars representing the slaveholding states, and on the red field were two symbols of South Carolina: the palmetto tree and the crescent. Charles Moise, a self-described "southerner of Jewish persuasion," wrote Miles and other members of the South Carolina delegation asking that "the symbol of a particular religion" not be made the symbol of the nation. Whatever Miles's concern for avoiding "conspicuous" religious symbolism, the Confederacy was an overtly religious state with appeals to God in the Preamble of its Constitution and a penchant for Christian symbols in its flags. Despite serving as committee chairman, Miles was unable to impose his pet design upon the committee. Soon as he'd scrawled out an address and sketched a map for me, I hightailed it back to the truck to spit the tab out and wash my mouth with water from a sand-gritty milk jug.
His critics supposedly scoffed that the diagonal cross looked "like a pair of suspenders." Miles's faith in this motif was eventually vindicated, of course, but vindication came via the circuitous route of the Confederate army. Easy knew somebody who lived there, and in the way of poor hippies, they cooked us noodles and let us use their bathroom in exchange for the free pot Doonie could lay on them.
Not surprisingly, the symbols of the Confederate army and navy became important to the nation as a whole, especially when approximately three-quarters of the South's white males between 17 and 45 served in those forces. In addition to adopting a new national standard, Confederates demonstrated their patriotism with battle flags presented to their military units. Those units often received from the ladies of their communities silk flags, usually bearing the state seal and a company motto. When the local companies mustered into Confederate service in the spring and summer of 1861, these home-made silk flags entered the service with them.
Consistent with military tradition, Confederate regiments carried standard-issue battle flags. Regimental flags marked the positions of forces on the battlefield and assisted officers in maneuvering their troops. On the battlefield and in the memory of the war, battle flags became the focus of a unit's esprit de corps. Although the practice was not regulated by law or military order, many of the regiments that entered the armies of the Confederacy in the spring of 1861 carried the Stars and Bars as their battle flag.
In Virginia, Brigadier General Pierre Gustav Toutant Beauregard, the Louisiana native who had led Confederate troops opposing Fort Sumter, commanded the troops concentrated at the important railroad junction at Manassas, 25 miles south of Washington, D.C. Further to the west, Brigadier General Joseph Eggleston Johnston commanded a force (the Army of the Shenandoah Valley) at Winchester, facing a Federal garrison at Harpers Ferry.
Army quartermaster general, were two of the five highest-ranking generals in the Confederate army. Johnston's army slipped away unnoticed from Winchester, arrived at Manassas early on the 21st, and turned the tide against the Federals.
The inexperience of the troops on both sides, combined with complex maneuvering, made Manassas a very confusing battle for soldiers and commanders. At least one Confederate regiment fired on another Confederate regiment, possibly because it was unable to distinguish between battle flags.
Beauregard recalled dramatically that late in the afternoon of the battle, when "victory was already within our grasp," he spied an unidentified force on his left flank. Fearing that it might be Federal reinforcements arriving on the field, he stared at a flag among the troops but could not tell whether it was Confederate or Federal. The force turned out to be Brigadier General Jubal Early's Confederate brigade, and the flag was the Stars and Bars of the 7th Louisiana Infantry. In late August, when Miles was back in Richmond for the last days of the legislative session, he described to Beauregard his "favorite" pattern which he had unsuccessfully urged upon the Congress. Miles told the Committee on the Flag and Seal of the general's complaints and recommended that the flag be changed.
General Beauregard proposed to his commander, General Johnston, that the army try something different. Walton, colonel of the elite Washington Artillery of New Orleans, had submitted a design nearly identical to Miles's, but with a Latin cross instead of the St.
Andrew's cross, since it "removed the objection that many of our soldier[s] might have to fight under the former symbol." Walton subsequently claimed that Edward M.



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