Saturday, November 25, 2017 Text is available under the CC BY-SA 3.0 licence.

Robert Haugen

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CAPM also makes use of what is called a "definitional identity." This is something that is automatically true, simply because of the way things have been defined.
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Chapter 2, Estimating Expected Return with the Theories of Modern Finance, p. 16

 
Robert Haugen

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Much of our modern difficulty, in religion and other things, arises merely from this: that we confuse the word "indefinable" with the word "vague." If some one speaks of a spiritual fact as "indefinable" we promptly picture something misty, a cloud with indeterminate edges. But this is an error even in commonplace logic. The thing that cannot be defined is the first thing; the primary fact. It is our arms and legs, our pots and pans, that are indefinable. The indefinable is the indisputable. The man next door is indefinable, because he is too actual to be defined. And there are some to whom spiritual things have the same fierce and practical proximity; some to whom God is too actual to be defined.

 
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Daily life is a comprimised blend of posturing for the sake of role-playing and of varying degrees of self-revelation. Under stressful conditions even the "true" self cannot be precisely defined, as Erving Goffman observes. ...Little wonder that the identity crisis is a major source of modern neuroticism, and that the urban middle class aches for a return to a simpler existence.

 
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It is often said that Anarchists live in a world of dreams to come, and do not see the things which happen today. We do see them only too well, and in their true colors, and that is what makes us carry the hatchet into the forest of prejudice that besets us.
Far from living in a world of visions and imagining men better than they are, we see them as they are; and that is why we affirm that the best of men is made essentially bad by the exercise of authority, and that the theory of the "balancing of powers" and "control of authorities" is a hypocritical formula, invented by those who have seized power, to make the "sovereign people," whom they despise, believe that the people themselves are governing. It is because we know men that we say to those who imagine that men would devour one another without those governors: "You reason like the king, who, being sent across the frontier, called out, 'What will become of my poor subjects without me?'"

 
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If you'd spent your life being called "Gyles Brandreth", you would crawl across broken glass to achieve the bliss, the simplicity, the purity, the joy of simply being called "Bob".

 
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The so-called "don't say gay" law is premised on the misguided belief that, by not talking about gay people, they can simply make us disappear. I am here to tell Tennessee and all LGBT youth and teachers who would be affected by this law, that I am here for you. In fact, I am lending my name to the cause. Any time you need to say the word "gay", you can simply say "Takei". For example, you could safely proclaim you are a supporter of Takei marriage. If you're in a more festive mood, you can march in a Takei pride parade. Even homophobic slurs don't seem as hurtful if someone says, "That is soooo Takei."

 
George Takei
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