“Bad inventions,” By: Ann Coulter. Conservative Voice Published on HUMAN EVENTS.

http://humanevents.com/2013/01/02/bad-inventions/
Coulter: 1/2/2013 04:55 PM

(1) SILENT DISHWASHERS

Are people installing dishwashers next to their beds? I’ve checked my “Top 500 Daily Irritations” list and dishwasher noise is not on it.

What possible benefit derives from having a dishwasher that makes absolutely no noise? Was that gentle whooshing sound driving some homeowners bonkers? Is this a product designed by the same people who gave us the electric car, a vehicle so silent that the first sign of its approach is the sound of your pelvis breaking as the car hits you?

Not only are the virtues of a silent dishwasher elusive, but there’s one big disadvantage: You can’t tell if it’s running. A dishwasher doesn’t have to sound like the Concorde blasting off to provide some indication that the thing is working.

Now, in addition to the usual steps of washing dishes — loading the dishwasher, inserting the cleaning agent and turning on the machine — the fancy new quiet dishwashers demand yet another step of the homeowner: You have to hang around and keep putting your ear against the door hoping to hear activity. If you forget to perform this bonus time-waster, every once in a while you’ll start unloading dishes the next morning and notice that they’re still dirty.

The whole point of having a dishwasher is to minimize the work involved to get clean dishes. The dishwasher is a product that’s devolving.

(2) TELEPHONES WITH NO “OFF” BUTTON

There are only two crucial functions of a telephone: enabling you to talk to someone who is not in the same room, and to ring or — this is important — NOT ring. Without those, you have nothing.

For people with home offices, babies, small apartments or unusual hours, it’s the “not ring” feature that is the telephone’s most critical function. A phone with no ringer-off button is like a front door without a lock.

But over the past few years, cordless phone manufacturers have decided you should never be able to turn the ringer off. Like liberals, they think, “I don’t need an ‘off’ button, so I don’t know why anyone else should, either.”

On nearly any modern landline phone, the only way to turn off the ringer is to read the manual. So now, something that used to be accomplished with the flick of a button reading “High-Low-Off” — a process so simple you could do it on a phone you had never laid eyes on before, in the dark, on a hotel phone, while sleepwalking — requires flipping through pages and pages of helpful tips from the manufacturer, such as “Do not submerge phone in bathtub” in order to find the seven counterintuitive steps required to turn your ringer off.

(Ironically, when I’m staying in a hotel and there’s no “ringer off” button on the telephone, I usually end up submerging the entire unit in the bathtub.)

Modern phones have loads of buttons to do things like change the ringer sound to chirping birds or Beethoven’s Fifth, or to emit beeps in case you’ve left it under a couch cushion. Those aren’t among the vital functions of a telephone. Turning off the ringer is.

That’s why people are abandoning their landlines for cellphones. True, home phones don’t work in cars or out on the street. But I think the main appeal of cellphones is that they have “off” buttons.

(3) AUTOMATIC FAUCETS, PAPER TOWEL DISPENSERS AND HAND DRYERS

Sensor-activated bathroom accoutrements are mostly found in airports. Airports are natural monopolies, meaning consumer satisfaction is not a factor. If you live in St. Louis, you can’t say, “I hate Lambert-St. Louis International Airport — let’s fly out of the San Francisco airport instead.”

Consequently, airports always have the most up-to-date technology for annoying the customer.

Were travelers tiring themselves out with the strenuous, back-breaking work of turning a faucet 15 degrees clockwise? Half the time, the sensors are broken, anyway. Free tip: James Bond technology isn’t all that “James Bond” if it doesn’t work.

If engineers can design a paper towel dispenser that saves consumers the exhausting motion of gently pulling down — instead, forcing them to wildly wave their hands in front of a non-working sensor like signers for the deaf at a Louis Farrakhan speech — can’t these same design mavens figure out how much paper a normal person needs to dry his hands? Does no one notice that people are always walking out of airport bathrooms picking toilet paper off their hands?

The blowing hand dryers often turn on and make that reassuring whooshing noise we miss on our dishwashers. The one thing they have absolutely no capacity to do is dry hands. I gather the idea is that if you stand there long enough your hands will eventually drip dry, long after your flight has pushed back from the gate. (At least no one in an airport has to be anywhere important.)

Some newer hand dryers on the market actually do dry hands in about 10 seconds. You see these hand dryers in restaurants and other commercial establishments that cater to customers. You will never see one in an airport. (What are travelers going to do? Fly out of a different airport?) I suppose we should be happy that instead of a row of toilet stalls, airport restrooms don’t just give us a long, floor-level trench.

Only liberals believe all novelty is progress. Monopolies such as airports give them free rein to impose their pointless, irritating devices on the rest of us. And the biggest monopoly of all is government. If you think airport hand dryers blow, wait until you read the fine print on the fiscal cliff deal. Which I won’t. I’ll be busy watching “Forensic Files.”

Anne CoulterAnne Coulter.

 

 

 

 

 

Thanksgiving to God in all.

Women of Valor.

shieldofGod

 

All glory, laud, and honor, to thee, Redeemer, King,  to whom the lips of children made sweet hosannas ring.  Thou art the King of Israel,  thou David’s royal Son,  who in the Lord’s name comest,  the King and Blessed One.     (Refrain)  The company of angels  are praising thee on high, and we with all creation in chorus make reply.     (Refrain.) The people of the Hebrews  with psalms before thee went;  our prayer and praise and anthems  before thee we present. (Refrain.) To thee, before thy passion,  they sang their hymns of praise; to thee, now high exalted, our melody we raise.  (Refrain.) Thou didst accept their praises;  accept the prayers we bring, who in all good delightest,
thou good and gracious King.

.God spotless through clothing. Jini jini bini chadariya, kahe ke tana kaheke bharli, khonda taarse bini chadariya, pingala pingala tana bharli,shushmat taarse bini chadariya, aath kamal dal charkha dole,panchtattva guni jini chadariya sain ko seeyat mas das laage,thokke thokke bini chadariya,jo chadar sur nar muni odhe,odh kemail ikini chadariya, das kabir jatanathe odhe,jyoti ondhardini chadariya, jini jini jini jini bini chadariya. The divine command reveals itself as a garment for all living and celestial beings. Who proclaims this GLORY? His company, divined among the days and nights of mankind fills spirit with truth. Taking from the five pieties the Lord weaves virtues into the world as a garment.  In so doing, removed disgrace. His faithful servant, Saint Kabir preserves a spotless fabric to delight God with the illumination of faith. The divine command revealed its glory as a garment to be worn amongst human-kind.

 

 

 

 

 

An Equal Partner in Marriage and Life. Kasturba Gandhi an essence of modernity.

youngkasturbaiLaw of value. The Dandi March, salt works.kasturbai

Young Gandhis.                                                       The Salt March, A Law of Value of Satyagraha

How to make life worthwhile, not worthless. “Service to Man is service to God,” says Sri Sathya Sai Baba.

Sathya Sai Baba also says that selfless service is the first step on the spiritual path, the best spiritual exercise to remove the evil of egoism and to eliminate the nefarious pull of the mind toward desires. “The core of this spiritual discipline of selfless service,” says Sathya Sai Baba, “is to see everyone as yourself and yourself in everyone.” He says that when we serve, we are not serving others, we are serving the God in us, the same God who is equally present in others. It is this attitude that changes our service into selfless service, making it a spiritual activity. “The real value of this service,” says Sathya Sai Baba, “is that it reforms us and reshapes us as we serve.”

SarvaValues

 

 

– See more at: http://www.sailoveinaction.org/about#sthash.AOAGi9L8.dpuf

 

What did Gandhi and Doris Lessing have in common? Their common opinion on the fall of empires, human and otherwise.

Doris Lessing.

Doris Lessing. Nobel Laureate.

You know, when I was a girl, the idea that the British Empire could ever end was absolutely inconceivable. And it just disappeared, like all the other empires. Doris Lessing. Read more at http://www.brainyquote.com/quotes/keywords/british_empire.html#aoyY5klSQJwCPap4.99

Law of value. The Dandi March, salt works.

Law of value. The Dandi March. MK Gandhi and Empires’ ruling.

 

Morality is to attain mastery over our mind and our passions. So doing, we know ourselves. The Gujarati equivalent for civilization means “good conduct”. Satyagraha.

Letter of Judah Magnes to MK Gandhi. Gandhi, the Jews & Zionism. February 26, 1939.

Judah Magnes

Judah Magnes.

Dear Mr. Gandhi: What you have said recently about the Jews is the one statement I have yet seen which needs to be grappled with fundamentally. Your statement is a challenge, particularly to those of us who have imagined ourselves your disciples. I am sure you must be right in asserting that the Jews of Germany can offer Satyagraha to the “godless fury of their dehumanised oppressors.” But how and when? You do not give the answer. You may say that you are not sufficiently acquainted with the German persecution to outline the practical technique of Satyagraha for use by the German Jews. But one of the great things about you and your doctrine has been that you have always emphasised the chance of practical success if Satyagraha be offered. Yet to the German Jews you have not given the practical advice which only your unique experience could offer, and I wonder if it is helpful merely in general terms to call upon the Jews of Germany to offer Satyagraha. I have heard that many a Jew of Germany has asked himself how and when Satyagraha must be offered, without finding the answer. Conditions in Germany are radically different from those that have prevailed in South Africa and in India. Those of us who are outside Germany must, I submit, think through most carefully the advice we proffer the unfortunates who are caught in the claws of the Hitler beast. If you take the sentences of your statement as to what you would do were you a German Jew, you will find, I believe, that not only one German Jew, as you require, has had “courage and vision”, but many whose names are known and many more who have borne witness to their faith without their names being known. “I would claim Germany as my home”. There has never been a community more passionately attached to its home than the German Jews to Germany. The thousands of exiles now to be found everywhere are so thoroughly German mentally, psychologically, in their speech, manners, prejudices, their outlook, that we wonder how many generations it may take before this is uprooted. The history of the Jews in Germany goes back to at least Roman times and though the Jews throughout their history there have been massacred and driven out on diverse occasions, one thing or the other has always brought them back there. “I would challenge him to shoot me or to cast me into the dungeon”. Many Jews – hundreds, thousands – have been shot. Hundreds, thousands have been cast into the dungeon. What more can Satyagraha give them? I ask this question in humility, for I am sure that you can give a constructive answer. “I would not wait for fellow Jews to join me in civil resistance, but would have confidence that in the end the rest are bound to follow my example”. But the question is how can Jews in Germany offer civil resistance? The slightest sign of resistance means killing or concentration camps or being done away with otherwise. It is usually in the dead of night that they are spirited away. No one, except their terrified families, is the wiser. It makes not even a ripple on the surface of German life. The streets are the same, business goes on as usual, the casual visitor sees nothing. Contrast this with a single hunger strike in an American or English prison, and the public commotion that this arouses. Contrast this with one of your fasts, or with your salt march to the sea, or a visit to the Viceroy, when the whole world is permitted to hang upon your words and be witness to your acts. Has not this been possible largely because, despite all the excesses of its imperialism, England is after all a democracy with a Parliament and a considerable measure of free speech? I wonder if even you would find the way to public opinion in totalitarian Germany, where life is snuffed out like a candle, and no one sees or knows that the light is out. “If one Jew or all the Jews were to accept the prescriptions here offered, he or they cannot be worse off than now”. Surely you do not mean that those Jews who are able to get out of Germany are as badly off as those who must remain? You call attention to the unbelievable ferocity visited upon all the Jews because of the crime of “one obviously mad but intrepid youth”. But the attempt at civil resistance on the part of even one Jew in Germany, let alone the community, would be regarded as an infinitely greater crime and would probably be followed by a repetition of this unbelievable ferocity, or worse. “And suffering voluntarily undergone will bring them an inner strength and joy”. I wonder that no one has drawn your attention to the fact that those German Jews who are faithful to Judaism – and they are the majority – have in large measure the inner strength and joy that comes from suffering for their ideals. It is those unfortunate “non-Aryans”, who have a trace of Jewish blood but who have been brought up as German Christians, who are most to be pitied. They are made to suffer, and they do not know why. Many of them have been raised to despise Jews and Judaism, and now this despised people, this scorned religion is, in their eyes, the cause of their suffering. What a tragedy for them.  But as to the Jews – I do not know if there is a deeper and more widespread history of martyrdom. You can read the story of it in any Jewish history book, or, if you wish a convenient account, in the Jewish Encyclopedia published in New York a generation ago. To take Germany alone, you may be interested in one document that has come down to us from the middle ages. It is called the Memorbuch of Nuernberg – Nuernberg of the Nuernberg laws, whose synagogue has just been torn down and a 15th century covering of a Scroll of the Law stolen and presented recently to the city’s arch-fiend.  The Memorbuch gives a list of the places where massacres took place in Germany during the Crusades from 1096 to 1298. There are some fifty of these massacres entered chronologically. There is a further entry of some 65 large pages containing dates and places with the names of those martyred from 1096 to 1349. Take what happened in this very Nuernberg on Friday the 22nd of Ab 5058 of the Jewish calendar, the 1st August 1298 of the Christian calendar. We find the names of 628 men, women and children, whole families, old and young, strong and sick, rabbis and scholars, rich and poor, slaughtered on that day – burned, drowned, put to the sword, strangled, broken on the wheel and on the rack. In some places the elders killed the young, and then put an end to their own lives.  In Spain and Portugal where Jews were given the chance of conversion to Christianity, what usually happened in a stricken town was, that about a third converted, and a third succeeded in escaping, and always at least a third accepted their agony with the praise of God and his Unity on their lips. Our Hebrew literature is in many ways a literature of martyrdom. Our Talmud, which covers a period of about 1000 years, is a literature that grew up in large measure under oppression, exile and martyrdom, and it contains discussions, traditions and rules bearing upon our duty to accept martyrdom rather than yield to “idolatry, immorality, or the spilling of blood”. The Hebrew liturgy throbs with elegies in which poets and teachers commemorate the martyrs of one generation after another.  If ever a people was a people of non-violence through century after century, it was the Jews. I think they need learn but little from anyone in faithfulness to their God and in their readiness to suffer while they sanctify His Name. What is new and great about you has seemed to me this, that you have exalted non-violence into the dominant principle of all of life, both religious, social and political, and that you have made it into a practical technique both of communing with the Divine and of battling for a newer world of justice and mercy and of respect for the human personality of even the most insignificant outcast. What you could give to help the Jew add to his precious contribution to mankind, “the surpassing contribution of non-violent action”, is not as much the exhortation to suffer voluntarily, as the practical technique of Satyagraha.  You would have the right to say that some Jew should do this. But we have no one comparable to you as religious and political leader.  There are, as I am aware, other elements besides non-violence in Satyagraha. There is non-cooperation, and the renunciation of property, and the disdain of death. The Jews are a people who exalt life, and they can hardly be said to disdain death. Lev. 18, 5 says: “my judgements which if a man do he shall live in them”, and the interpretation adds as a principle of Jewish life “and not die through them”. For this reason I have often wondered if we are fit subjects for Satyagraha. And as to property, it is but natural that Jews should want to take along with them a minimum of their property from Germany or elsewhere so as not to fall a burden upon others. It would, I am sure, give you satisfaction to see how large numbers of refugees, who in Germany were used to wealth, comfort, culture, have without too much complaint and very often cheerfully buckled down to a new life in Palestine and elsewhere, many of them in the fields or in menial employment in the cities. It is in the matter of non-cooperation that I have a question of importance to put to you. A plan is being worked out between the Evian Refugee Committee and the German Government which appears to be nothing short of devilish. The details are not yet known. But it seems to amount to this: The German Government is to confiscate all German Jewish property and in exchange for increased foreign trade and foreign currency they will permit a limited number of Jews to leave Germany annually for the next several years. The scheme involves the sale of millions of pounds of debentures to be issued by a Refugee or Emigration Bank that is to be created. Whether Governments are to subscribe to these debentures, I do not know. But certainly the whole Jewish world will be called upon to do so. Here is the dilemma: If one does not subscribe, no Jews will be able to escape from this prison of torture called Germany. If one does subscribe one will be cooperating with that Government, and be dealing in Jewish flesh and blood in a most modern and up-to-date slave market. I see before me here in Jerusalem a child who is happy now that he is away from the torment there, and his brother, or parent, or grandparent. One of the oldest of Jewish sayings is: “Who saves a single soul in Israel is as if he had saved a whole world”. Not to save a living soul? And yet to cooperate with the powers of evil and darkness? Have you an answer? You touch upon a vital phase of the whole subject when you say that “if there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified. But I do not believe in any war. A discussion of the pros and cons of such a war is therefore outside my horizon and province.” But it is on “the pros and cons of such a war” that I would ask your guidance. The question gives me no rest, and I am sure there are many like myself. Like you I do not believe in any war. I have pledged myself never to take part in a war. I spoke up for pacifism in America during the world war alongside of many whose names are known to you. That war brought the “peace” of Versailles and the Hitlerism of today. But my pacifism, as I imagine the pacifism of many others, is passing through a pitiless crisis. I ask myself: Suppose America, England, France are dragged into a war with the Hitler bestiality, what am I to do and what am I to teach? This war may destroy a large part of the life of the youth of the world and force those who remain alive to lead the lives of savages. Yet I know I would pray with all my heart for the defeat of the Hitler inhumanity; and am I then to stand aside and let others do the fighting? During the last war I prayed for a peace without defeat or victory. The answer given by Romain Rolland in his little book Par la revolution la paix (1935), seems to be, that while he himself as an individual continues to refuse to bear arms, he will do everything he can to help his side (in this case, Russia) to win the war. That is hardly a satisfying answer. I ask myself how I might feel if I were not a Jew. Is the Hitler iniquity really as profound as I imagine? I recall that during the last war the arguments against Germany were much the same as these of today. I took no stock in those arguments then. Perhaps it is the torture of my own people that enrages me unduly? Yet it is my conviction that, being a Jew, my sense of outrage at injustice may, perhaps, be a bit more alive than the average and therefore more aware of the evils that the Hitler frenzy is bringing upon all mankind. The Jew, scattered as he is, is an outpost, bearing the brunt earlier of an action against mankind, and bearing it longest. For a dozen reasons he is a convenient scapegoat. I say this in order to make the point that if the Jew is thoroughly aroused about an evil such as the Hitler madness, his excitement and indignation are apt to be based not only on personal hurt but on a more or less authentic appraisal of the evil that must be met. If you will take the trouble of looking at the little pamphlet I am sending, Fellowship in War (1936), you will see that I have an ineradicable belief that no war whatsoever can be a righteous war. The war tomorrow for the “democracies” or for some other noble slogan will be just as unrighteous or as fatuous as was the “war to save democracy” yesterday. Moreover, to carry on the war the democracies will perforce become totalitarian. Not even a war against the ghastly Hitler savagery can be called righteous, for we all of us have sinned, conquerors and conquered alike, and it is because of our sins, because of our lack of generosity and the spirit of conciliation and renunciation, that the Hitler beast has been enabled to raise its head. Even on the pages of the Nuernberg Memorbuch we find the words “Because of our many sins” this and that massacre took place. There can be no war for something good. That is a contradiction in terms. The good is to be achieved through totally different means. But a war against something evil? If the Hitler cruelty launches a war against you, what would you do, what will you do? Can you refrain from making a choice? It is a choice of evils – a choice between the capitalisms, the imperialisms, the militarisms of the western democracies and between the Hitler religion. Can one hesitate as to which is the lesser of these two evils? Is not a choice therefore imperative? I am all too painfully conscious that I am beginning to admit that if Hitler hurls his war upon us we must resist. For us it would thus become, not a righteous war, nor, to use your term, a justifiable war, but a necessary war, not for something good, but, because no other choice is left us, against the greater evil. Or do you know of some other choice?   http://www.jewishvirtuallibrary.org/jsource/History/MagnesGandhi.html

 

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