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But the branch of the that readers might find most interesting led to humans. Humans are in the phylum, and the last common ancestor that founded the Chordata phylum is still a mystery and understandably a source of controversy. Was our ancestor a ? A ? Peter Ward made the case, as have others for a long time, that it was the sea squirt, also called a tunicate, which in its larval stage resembles a fish. The nerve cord in most bilaterally symmetric animals runs below the belly, not above it, and a sea squirt that never grew up may have been our direct ancestor. Adult tunicates are also highly adapted to extracting oxygen from water, even too much so, with only about 10% of today’s available oxygen extracted in tunicate respiration. It may mean that tunicates adapted to low oxygen conditions early on. Ward’s respiration hypothesis, which makes the case that adapting to low oxygen conditions was an evolutionary spur for animals, will repeatedly reappear in this essay, as will . Ward’s hypothesis may be proven wrong or will not have the key influence that he attributes to it, but it also has plenty going for it. The idea that fluctuating oxygen levels impacted animal evolution has been gaining support in recent years, particularly in light of recent reconstructions of oxygen levels in the eon of complex life, called and , which have yielded broadly similar results, but their variances mean that much more work needs to be performed before on the can be done, if it ever can be. Ward’s basic hypotheses is that when oxygen levels are high, ecosystems are diverse and life is an easy proposition; when oxygen levels are low, animals adapted to high oxygen levels go extinct and the survivors are adapted to low oxygen with body plan changes, and their adaptations helped them dominate after the extinctions. The has a pretty wide range of potential error, particularly in the early years, and it also tracked atmospheric carbon dioxide levels. The challenges to the validity of a model based on data with such a wide range of error are understandable. But some broad trends are unmistakable, as it is with other models, some of which are generally declining carbon dioxide levels, some huge oxygen spikes, and the generally relationship between oxygen and carbon dioxide levels, which a geochemist would expect. The high carbon dioxide level during the Cambrian, of at least 4,000 PPM (the "RCO2" in the below graphic is a ratio of the calculated CO2 levels to today's levels), is what scientists think made the times so hot. (Permission: Peter Ward, June 2014)

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The real issue is whether such experiences conflict with an individual's expectations. And there are two further issues here. First, what a person consciously claims to expect of the afterlife says nothing of his expectations, which would surely come into play during an altered state of consciousness like an NDE. Think of how many dreams that you can recall whose content has to do with what you consciously think about during your waking hours. Second, many individuals do not simply accept whatever dogma was taught to them in childhood, but grow to elaborate upon, modify, or reject what they were taught, subject to influence from personal inclinations and a variety of alternative traditions, even some only vaguely known (e.g., Westerners' understanding of Eastern beliefs like reincarnation).

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The first of these themes, which he had earlier explored in articles, emphasizes his distinction between true and false democracy. True democracy represents all, and not merely the majority. In it the different interests, opinions, and grades of intellect are heard, and by weight of character and strength of argument influence the rest. This democracy is achieved by reforming the electoral system according to the proposals of Thomas Hare, by ensuring that everyone, male and female alike, has a voice (although not an equal voice) in the voting process, and by fostering education from infancy through life. Mill believes that the expansion of democratic rights in itself exerts a pervasive educational influence. He accepts Tocqueville’s belief that American democracy fostered both a robust patriotism and an active intelligence. “No such wide diffusion of the ideas, tastes, and sentiments of educated minds,” he writes, “has ever been seen elsewhere, or even conceived as attainable” (468). He strongly holds this view, although in earlier essays on the United States he also acknowledged in the American electorate a narrow and intolerant mentality. Although Mill at times fluctuates between trust and distrust of democracy, he always believes in its potentiality to improve men. Active citizenship can usually nourish the qualities that good citizenship demands, draw out human resources otherwise dormant, and advance the lot of mankind.

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Says: This is an excellent way to introduce a discussion of a person who has influenced you significantly. Instead of launching immediately into a list of this man’s excellent qualities and admirable accomplishments, this introduction lays the foundation for a comprehensive look at just why the man had such a profound impact on you. It also places the most importance on the American Dream, as is fitting in an essay like this one.

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There is another question to which an answer must be found, consistent with the principles which have been laid down. In cases of personal conduct supposed to be blameable, but which respect for liberty precludes society from preventing or punishing, because the evil directly resulting falls wholly on the agent; what the agent is free to do, ought other persons to be equally free to counsel or instigate? This question is not free from difficulty. The case of a person who solicits another to do an act, is not strictly a case of self-regarding conduct. To give advice or offer inducements to any one, is a social act, and may, therefore, like actions in general which affect others, be supposed amenable to social control. But a little reflection corrects the first impression, by showing that if the case is not strictly within the definition of individual liberty, yet the reasons on which the principle of individual liberty is grounded, are applicable to it. If people must be allowed, in whatever concerns only themselves, to act as seems best to themselves at their own peril, they must equally be free to consult with one another about what is fit to be so done; to exchange opinions, and give and receive suggestions. Whatever it is permitted to do, it must be permitted to advise to do. The question is doubtful, only when the instigator derives a personal benefit from his advice; when he makes it his occupation, for subsistence or pecuniary gain, to promote what society and the consider to be an evil. Then, indeed, a new element of complication is introduced; namely, the existence of classes of persons with an interest opposed to what is considered as the public weal, and whose mode of living is grounded on the counteraction of it. Ought this to be interfered with, or not? Fornication, for example, must be tolerated, and so must gambling; but should a person be free to be a pimp, or to keep a gambling-house? The case is one of those which lie on the exact boundary line between two principles, and it is not at once apparent to which of the two it properly belongs. There are arguments on both sides. On the side of toleration it may be said, that the fact of following anything as an occupation, and living or profiting by the practice of it, cannot make that criminal which would otherwise be admissible; that the act should either be consistently permitted or consistently prohibited; that if the principles which we have hitherto defended are true, society has no business, society, to decide anything to be wrong which concerns only the individual; that it cannot go beyond dissuasion, and that one person should be as free to persuade, as another to dissuade. In opposition to this it may be contended, that although the public, or the State, are not warranted in authoritatively deciding, for purposes of repression or punishment, that such or such conduct affecting only the interests of the individual is good or bad, they are fully justified in assuming, if they regard it as bad, that its being so or not is at least a disputable question: That, this being supposed, they cannot be acting wrongly in endeavouring to exclude the influence of solicitations which are not disinterested, of instigators who cannot possibly be impartial—who have a direct personal interest on one side, and that side the one which the State believes to be wrong, and who confessedly promote it for personal objects only. There can surely, it may be urged, be nothing lost, no sacrifice of good, by so ordering matters that persons shall make their election, either wisely or foolishly, on their own prompting, as free as possible from the arts of persons who stimulate their inclinations for interested purposes of their own. Thus (it may be said) though the statutes respecting unlawful games are utterly indefensible—though all persons should be free to gamble in their own or each other’s houses, or in any place of meeting established by their own subscriptions, and open only to the members and their visitors—yet public gambling-houses should not be permitted. It is true that the prohibition is never effectual, and that, whatever amount of tyrannical power given to the police, gambling-houses can always be maintained under other pretences; but they may be compelled to conduct their operations with a certain degree of secrecy and mystery, so that nobody knows anything about them but those who seek them; and more than this, society ought not to aim at. There is considerable force in these will not venture to decide whether they are sufficient to justify the moral anomaly of punishing the accessary, when the principal is (and must be) allowed to go free; of fining or imprisoning the procurer, but not the fornicator, the gambling-house keeper, but not the gambler. Still less ought the common operations of buying and selling to be interfered with on analogous grounds. Almost every article which is bought and sold may be used in excess, and the sellers have a pecuniary interest in encouraging that excess; but no argument can be founded on this, in favour, for instance, of the Maine Law; because the class of dealers in strong drinks, though interested in their abuse, are indispensably required for the sake of their legitimate use. The interest, however, of these dealers in promoting intemperance is a real evil, and justifies the State in imposing restrictions and requiring guarantees which, but for that justification, would be infringements of legitimate liberty.

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Could this essay's first half be considered an indulgence of my childhood fascination with nature? That argument could have merit, but I have always been a "big picture" kind of thinker, even as a teenager. I am writing this essay primarily to help manifest FE technology in the public sphere and help remedy the deficiencies in all previous attempts that I was part of, witnessed, heard of, or read about. The biggest problem, by far, was that those trying to bring FE technology to the public had virtually no support from the very public that they sought to help. My journey's most important lesson was that , and an egocentric humanity living in scarcity and fear is almost effortlessly manipulated by the social managers. John Q. Public is only interested in FE technology to the extent that he can immediately profit from it. Otherwise, he goes back to watching his favorite TV show. It took many years of disillusionment for that to finally become clear to me. While this essay and all of my writings are provided for free to humanity and anybody can read them, I intend to only reach a very tiny fraction of humanity with my writings, but that tiny fraction will be sufficient for my plan to succeed. The readers that I seek have a formidable task ahead of them, but nothing less is required for my approach to have any hope of bearing fruit. This essay and my other writings are intended as a course in (also called "big picture") thinking. Studying the details deeply enough to avoid misleading superficial understandings is also a key goal. I am an accountant by profession, but one of the world's leading paleobiologists surprisingly read an early draft of this essay and informed me that it was one of the best efforts that he ever saw on the journey of life on Earth. There was nobody on Earth whose opinion I would have respected more than his, so I do not think that I am asking readers of this essay's first half to humor me. Every sentient being on Earth should know the rudiments of what this essay's first half covers.