The objection to conforming to usages that have become dead to you is, that it scatters your force. It loses your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers, — under all these screens I have difficulty to detect the precise man you are. And, of course, so much force is withdrawn from your proper life. But do your work, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what a blindman's-buff is this game of conformity. If I know your sect, I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that, with all this ostentation of examining the grounds of the institution, he will do no such thing? Do I not know that he is pledged to himself not to look but at one side, — the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opinion. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four; so that every word they say chagrins us, and we know not where to begin to set them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean "the foolish face of praise," the forced smile which we put on in company where we do not feel at ease in answer to conversation which does not interest us. The muscles, not spontaneously moved, but moved by a low usurping wilfulness, grow tight about the outline of the face with the most disagreeable sensation.
When you go back to the last depressing days when we were in a survival mode, the last one the Y2K of course, before the 1970s, what had happened was you only saw this one element of survivalist, you know, the caricature, the guy with the AK-47 heading to the hills with enough ammunition and pork and beans to ride out the storm. This is a very different one from that: you're seeing average people taking smart moves and moving in intelligent directions to prepare for the worst. (...) So survivalism in every way possible. Growing your own, self-sustaining, doing as much as you can to make it as best as you can on your own and it can happen in urban area, sub-urban area or the ex-urbans. And it also means becoming more and more tightly committed to your neighbors, your neighborhood, working together and understanding that we're all in this together and that when we help each other out that's going to be the best way forward.
“I have my own stern claims and perfect circle,” Emerson writes. With this one fell swoop, Emerson tips the scales in favor of his own confessional, and any hope he might have raised for creating a balance to the self’s divinity is lost. Ever since, we’ve been misreading him, or at least misapplying him. As a sad result, it has been the swagger of a man’s walk that makes his measure, and Americans’ right to love ourselves before any other that trumps all.
(Clarifying note: best practices are best practices for a reason. Most successful companies don’t innovate, but copy in clever ways. Bob Dylan’s first album had no original songs on it — but he made each of those songs his own. We should always do what’s working as long as we can be ourselves while we do it. Often, originality doesn’t mean coming up with something totally novel, but combining tried and true elements in a new way — a creative endeavor that becomes impossible if you become a slave to the experts who say the best method has already been discovered and can never be altered or improved upon.)
1. In what prayers do men allow themselves! That which they call a holy office is not so much as brave and manly. Prayer looks abroad and asks for some foreign addition to come through some foreign virtue, and loses itself in endless mazes of natural and supernatural, and mediatorial and miraculous. Prayer that craves a particular commodity, — any thing less than all good, — is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is meanness and theft. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg. He will then see prayer in all action. The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends. Caratach, in Fletcher's Bonduca, when admonished to inquire the mind of the god Audate, replies, —
Monetary disaster investors believe the Federal Reserve system is fundamentally flawed. Newsletters suggest hard assets of gold and silver bullion, coins, and other precious-metal-oriented investments such as mining shares. Survivalists prepare for paper money to become worthless through hyperinflation. As of late 2009 this is a popular scenario. Many will stockpile bullion in preparation for a market crash that would destroy the value of global currencies.
In the United States, prior to marri, preparedness was largely viewed as the responsibility of first responders and other emergency services. In the aftermath of Katrina, it became evident that first responders can and will become overwhelmed in a large-scale disaster; unable to effectively respond to the emergency. Individual preparedness must be undertaken; ready to handle any disaster. The idea of whole community preparedness, is "By working together, everyone can keep the nation safe from harm and resilient when struck by hazards, such as natural disasters, acts of terrorism, and pandemics." The United Emergency Management Agency (FEMA), individuals, families, businesses, faith-based and community groups profitable groups, schools and academia, media outlets, and all level of governments must take an active role in preparedness efforts. A disaster will affect the whole community, so everyone must be ready, by making a plan, being informed, and taking action to mitigate the effects of future disasters.