It would be wise to replace the majority of your daily liquid intake with SuperWater, otherwise known as "Tea". Specifically Tulsi Tea, warm or chilled (up to you, just don't reheat chilled tea in a microwave cuz microwaves suck ass), and preferably with fresh ginger added in too.
The principle mistake of the untrained when embarking on a path of training is to attempt to rush the process. In the time I've spent on my path, this very mistake has led to three separate injuries that all knocked me off my path for weeks to months while they healed. I'd passionately hop back on my path when I was ready to go again, and push myself as hard as I could to regain my previous capacities. . . only to hurt something else. It took me three injuries to learn this simple lesson. If you're smart, you won't need to suffer from any.
How do animals develop natural resistance to environmental pathogens? By looking at a basic form of invertebrate, a common fruit fly (Drosophila melanogaster), and its' relationship to a host-specific parasitic virus, a better understanding of how the animal kingdom adapts to pathogens can be gained.
One must be able to internalize, and fully grasp on the most fundamental of levels, that what our culture calls “science” is an abomination compared to what the founders of this concept were initially Enlightening the world to. There is indeed still beautiful and amazing science being done; yes, but as a whole one must assess the reason why the majority of science is being done in the first place. What is our culture’s motivation for scientific progression?
My aim with the first part of this paper is to convince you that capitalism is an ethically inferior economic mold, and to then introduce the concept of a new economic structure that, in theory, may be able to solve the myriad moral issues encountered by capitalism. To many Americans capitalism is the sacred cow of our culture, and any criticism of it or its’ primary components must be “communist”, “socialist”, or “anarchist”, because such terms are considered bad in our culture and anything not capitalism is assumed to be bad, thus further introspection is prematurely halted. Obviously I object to this line of reasoning, and propose that although it was a sufficient upgrade from other preexisting economic systems of the time, capitalism isn’t a sufficient system for the society of today. There are numerous gaps that exist between theory and practice with every economic system. In the case of modern capitalism, these gaps are bursting open with human suffering. Capitalism was adopted in a time where the limits of natural resources and manpower seemed remote. Thus, efficiency of resource allocation and usage was not considered with an appropriate amount of merit. Since the country is currently experiencing very real and finite forms of ecological and economic issues, it stands to reason that perhaps our economic structure should be upgraded accordingly to better compliment modern reality; in some cases one might even find it to be morally imperative to do so. Again, since there are always differences between theory and practice, the alternative economic mold that I present later in this paper is of course liable to criticisms, but at the very least it may be a theoretical step in the right direction.
With regards to transitional justice, the dimension of time is important in three primary ways. First, in relation to retributive mechanisms, time is often a limiting factor. If the goal is to punitively punish perpetrators of violence, the practical question of how long such a process would actually take needs to be asked. Second, time plays a role in attaining reconciliation between perpetrators and their victims. The ability for cultures to arrive at a state of reconciliation tends to increase as time progresses because it allows for the repair of relationships and overall social infrastructure. Finally, time must be recognized for its role in the formation of collective memory. How members of a culture talk about and remember their experiences in connection with the experiences of those around them forms a gestalt conceptualization of what took place and how it was resolved, and this conceptualization has the capacity to change over time as conditions continue to evolve. In brief, transitional justice institutions need to consider time’s impact on retribution, reconciliation, and time’s role in the formation of collective memory.