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thecritical mass shrank

Le 25 octobre 2016, 05:51 dans Humeurs 0


It also helps to lean on one another. We can comfort ourselves with the knowledge that the attacksare not personal. We can joke, as Marlo Thomas did, that “a man has to be Joe McCarthy in order tobe called ruthless. All a woman needs to do is put you on hold.” Real change will come whenpowerful women are less of an exception. It is easy to dislike senior women because there are so few.

If women held 50 percent of the top jobs, it would just not be possible to dislike that many people.

Sharon Meers was motivated to write Getting to 50/50 after observing this kind of tipping pointfirsthand. In the late 1990s, Amy Goodfriend was chosen to lead Goldman Sachs’s U.S. derivativesteam (and later became the first female partner in the Equities Division). It was a seismic event andcaused four senior men to quit the group. Amy faced a lot of skepticism and criticism. Before Sharonjoined the team, a male friend told her, “Amy’s a bitch, but an honest bitch.” Sharon found that Amywas a great boss, and over the next few years, the derivatives group was transformed under herleadership. Once there were more than five female managing directors in the division—a criticalmass—the negativity and grumbling began to die down. It became normal to have female leaders, andby 2000, the stigma seemed to have dissipated. Sadly, when those senior women later left and, the faith that women could be as successful as their male peers shrank with it.

Everyone needs to get more comfortable with female leaders—including female leaders themselves.

Since 1999, editor Pattie Sellers of Fortune magazine has overseen an annual conference that she callsthe Most Powerful Women Summit. On my first night there in 2005, I was in the lounge with twoclose friends, Diana Farrell, then head of the McKinsey Global Institute, and Sue Decker, then CFO ofYahoo. We were talking about the name of the conference, and I mentioned that when I saw the titleon Google’s corporate calendar, I ran to find Camille to ask her to change the name to “FortuneWomen’s Conference.” Diana and Sue laughed and said that they had done the exact same thing.

by the Bishop of Ripon

Le 5 octobre 2016, 06:41 dans Humeurs 0

 But throughGOD'S flights to Hong Kongwonderful providence! it either fell out of his hand, or else he threw it down, and at thistime the Almighty GOD gave me strength enough to take one man in one hand, and throw at theother's head: and looking about again to see anything to strike them withal, but seeing nothing, Isaid, 'LORD! what shall I do now?' And then it pleased GOD to put me in mind of my knife in mypocket. And although two of the men had hold of my right arm, yet GOD Almighty strengthenedme so that I put my right hand into my right pocket, drew out the knife and sheath marketing hk . . . put itbetween my legs and drew it out, and then cut the man's throat with it that had his back to mybreast: and he immediately dropt down, and scarce ever stirred after."--I have slightly abridgedLyde's narrative.

There is an immense literature relating to answers to petitional prayer. The evangelical journalsare filled with such answers, and books are devoted to the subject,[316] but for us Muller's casewill suffice.

[316] As, for instance, In Answer to Prayer, and others, London, 1898;Touching Incidents and Remarkable Answers to Prayer, Harrisburg, Pa., 1898 (?); H. L. Hastings:

The Guiding Hand, or Providential Direction, illustrated by Authentic Instances, Boston, 1898(?).

A less sturdy beggar-like fashion of leading the prayerful life is followed by innumerable otherChristians. Persistence in leaning on the Almighty for support and guidance will, such persons say,bring with it proofs, palpable but much more subtle, of his presence and active influence. Thefollowing description of a "led" life, by a German writer whom I have already quoted, would nodoubt appear to countless Christians in every country as if transcribed from their own personalexperience. One finds in this guided sort of life, says Dr macau prepaid sim card,.

whose name is not so much

Le 8 septembre 2016, 04:58 dans Humeurs 0

 [They] affect us more than foreign companies in hong kongall other compositions. The sentences of the olden time,which ejaculate this piety, are still fresh and fragrant. And the unique

impression of Jesus uponmankind,  written as ploughed into the history of this world, is proof ofthe subtle virtue of this infusion."[10]

[10] Miscellanies, 1868, p. 120 (abridged).

Such is the Emersonian religion. The universe has a divine soul of order, which soul is moral,being also the soul within the soul of man. But whether this soul of

the universe be a mere qualitylike the eye's brilliancy or the skin's softness, or whether it be a self-conscious life like the eye'sseeing or the skin's feeling, is

a decision brand buildingthat never unmistakably appears in Emerson's pages. Itquivers on the boundary of these things, sometimes leaning one way sometimes the other, to suitthe

literary rather than the philosophic need. Whatever it is, though, it is active. As much as if itwere a God, we can trust it to protect all ideal interests and keep

the world's balance straight. Thesentences in which Emerson, to the very end, gave utterance to this faith are as fine as anything inliterature: "If you love and

serve men, you cannot by any hiding or. Secret retributions are always restoring the level, when disturbed, of the divinejustice. It

is impossible to tilt the beam. All the tyrants and proprietors and monopolists of theworld in vain set their shoulders to heave the bar. Settles forevermore the

ponderous equator to itsline, and man and mote, and star and sun, must range to it, or be pulverized by the recoil."[11]

[11] Lectures and Biographical Sketches, 1868, p. 186.

Now it would be too absurd to say that the inner experiences that underlie such expressions offaith as this and impel the writer to their utterance are quite

unworthy to be called religiousexperiences. The sort of appeal that Emersonian optimism, on the one hand, and Buddhistic pessimism, on the other, make to the

individual and the son of response which he makes to them inhis life are in fact indistinguishable from, and in many respects identical with, the best

Christianappeal and response. We must therefore, from the experiential point of view, call these godless orquasi-godless creeds "religions"; and accordingly when in

our definition of religion we speak ofthe individual's relation to "what he considers the divine," we must interpret the term "divine" verybroadly, as denoting any

object that is god-LIKE, whether it be a concrete deity or not. But theterm "godlike," if thus treated as a floating general quality, becomes exceedingly vague, for

manygods have flourished in religious history, and their attributes have been discrepant enough. Whatthen is that essentially godlike quality--be it embodied in a concrete deity or not--our relation towhich determines our character as religious men? It will repay us to seek some answer to thisquestion before we proceed

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