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Today, here, and around the world, many people have considered having Cosmetic Surgery, or Plastic Surgery performed. Many more have had plastic surgery done, some with multiple procedures. Plastic Surgery, by definition, is a broad term for operative manual and instrumental treatment which is performed for functional or aesthetic reasons. Medical treatment for Facial injuries dates back over 4,000 years. The word "plastic" is a derivative of the Greek word plastikos meaning to mould or shape; however, contrary to common belief, the term “plastic surgery” is not related to modern plastics at all. Cosmetic Surgery was first known to have been performed in Roman times. The Romans had the ability to perform simple procedures such as repairing damaged ears, in modern times referred to as Otoplasty, this is one of the most simple of procedures. One report discusses a patient getting his earlobes repaired after years of wearing heavy earrings. The excess lobes were trimmed and the hole sewn together. One of the more expensive plastic surgeries performed at the time, the removal of branding and scars, was a commonly executed procedure. Freed slaves paid a high price indeed for this type of surgery. It was felt that this common practice reduced the stigma of having been a slave in this ancient times. In ancient India physicians were able to use skin graft reconstruction techniques as early as 800 B.C. From ancient times to the early nineteenth century, we find a living tradition of plastic operations of the nose, ear and lip. The Kangra (correctly pronounced as 'Kangada') district in Himachal Pradesh was most famous for its plastic surgeons. Some scholars are of the opinion that the word 'Kangada' is made from 'Kana + gadha' (ear repair). The British archaeologist Sir Alexander Cunningham (1814-93) had written about the tradition of Kangra plastic surgery procedures. We also have information that in the reign of Akber ,a Vaidya named Bidha used to carry out plastic operations in Kangra. The Charaka-Sanhita and the Sushruta-Sanhita are among the oldest known manuscripts on Ayurveda (the Indian science of medicine). Chronologically speaking, the Charaka-Sanhita is believed to be the earliest work, and deals with medicine proper and containing a few passages on surgery. The Sushruta-Sanhita, a work of the early centuries of the Christian era, mainly deals with surgical knowledge rather than medicine. The extant Sushruta-Sanhita is, according to its commentator Dalhanacharya (of twelth century AD), a amendment by Nagarjuna. The original Sushruta-Sanhita was based on a series of lectures between Kashiraj Divodas (or Dhanvantari) and his disciples, Sushruta and others. In 15th Century Europe, a man by the name of Heinrich von Pfolspeundt , a German physician and a member of the Teutonic Order of Knights was one of the first known Europeans to have performed cosmetic surgery. Dr. Pfolspeundt was one of the first doctors of the late medieval and early Renaissance period to take medical practices beyond the very crude conditions that had existed through much of the Middle Ages. During his time, a good number of German physicians, especially those in Strasbourg, helped to serve the advancement of the study of medicine. Dr. Pfolspeundt described a procedure to make a new nose for a person who lacks one. He stated that by removing skin from the back of the arm and suturing it into place a new nose could be created. From Italy we have records that would indicate that in the year 1442, Branca, a surgeon of Catania in Sicily, carried out plastic surgery of the nose, Also known as rhinoplasty, using a skin flap from the face. This procedure was very similar to the one described in the Sushruta-Sanhita, an Ayurvedic compendium composed in the early centuries of the Christian era. His son Antonio continued his work and was the first known to use a skin flap from the arm for reconstructing the nose. The Boinias family carried on with his work. The plastic operations carried out by the Boinia brothers are described in a book published in 1568 by Fioravanti, a doctor of Bologna, Italy. At the hands of Gasparo Tagliacozzi (1546-99), a professor of surgery and of anatomy at the Bologna University, that plastic surgery attained wide fame in Europe. His book De curtorum chirurgia per insitionem (The surgery of defects by implantation), printed in 1597, was the first scientific composition on plastic surgery. Tagliacozzi had described a method of substitution of the nose by skin from the arm and of replacement of the ears and lips, demonstrating his work throughout his manuscript by way of a large number of illustrations. The Church dignitaries of the time regarded cosmetic surgery as an interference in the affairs of the Almighty. After his death they not only excommunicated Tagliacozzi, but also had his corpse exhumed from its church grave, and placed it in unconsecrated ground. The great Voltaire (1694-1778) wrote a satirical poem on Tagliacozzi and his operation on the nose, using flap from the buttocks. However, due to the many dangers of surgery in those times, cosmetic surgery was rarely performed until around the 1900’s. The United States first plastic surgeon was Dr. John Peter Mettauer, born in Virginia in 1787, who in 1827 performed the first cleft palate surgery on record with instruments he himself designed. There are two very broad fields of aesthetic surgery, Cosmetic Surgery and Reconstructive Surgery. Reconstructive surgery, including microsurgery, focuses on undoing or masking the destructive effects of trauma, previous surgery or disease. Examples of such operations are the rebuilding of amputated or damaged arms or legs; repairing cleft palates or lips, badly formed noses, and ears; and reconstructing a breast after mastectomy. Reconstructive surgery may include moving tissue from other parts of the body to the affected area. Cosmetic surgery however, is an elective surgery, usually done more for aesthetic reasons rather than to repair an injured area. In many cases, however, there are medical reasons for having some procedures done, such as breast reduction (for back pain relief) and Mastopexy (also known as a “breast lift). Cosmetic Surgery includes, but is not limited to, Abdominoplasty, or “tummy tuck”, Blepharoplasty, or “eyelid surgery”, Augmentation Mammaplasty, or "breast enlargement”, and Rhytidectomy, or "face lift". There are many more procedures not listed here that are commonly performed as well. The top five surgical procedures in 2004 Liposuction (325,000), nose reshaping (305,000), breast augmentation (264,000), eyelid surgery (233,000), and facelift (114,000). As you can see, Plastic Surgery has a longstanding history across the ages. It has helped not only in the reconstructive plastic surgery field but also has allowed people to feel more comfortable with their bodies and more confident about themselves. vimax penis enlargement review free penis enlagement pills buy pennis enlargement pills homemade penis enlargment vig rx enhancement vimax penis enlargement picture penis enlargement photo pnis enlargement doctor

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Whenever we read the great tales of ghosts and goblins, of gods and their helpers, of priests, lore, and magic, we are always struck with the idea that these spirits have emotions, that they are suffering from human frailties, and that they have a will power. The origin of the idea of the soul, of the spirits and the gods, all comes from the most human desire: immortality, freedom from fear of death. As it so happens to be natural, humans desire to avoid pain, suffering, misery, and death. The idea that death or the end of life is not really the end of life, and that a misery-less future awaits those who die, this idea is a relatively attractive one. With an afterlife, there is no death, so it is easy to see why one might enjoy such a theory, regardless of the lack of any evidence whatsoever. Since this idea in an afterlife flourishes considerably, there is are other popular ideas about spirits, souls, and other items that exist in this afterlife theory. Our memories, our experiences, our thoughts, ideas, notions, character, attitude, and feelings are all stored within the mind. Science, or at least all honest investigative studies, would tell us that our mind is located within the physical brain of the body. So far, no other theory has come up with any verifiable evidence to the contrary. Another theory, with much less evidence, does exist. It is the idea that the mind is a part of the soul -- that when the body dies, the mind leaves the body with the soul. Some individuals have offered evidence on behalf of such a trite idea. They have argued that since it is a part of the spiritual realm, one which tools and devices and technology cannot reach nor see, that it is out of their jurisdiction of judgment. An interesting idea, I admit. One might as well claim that they have invented, discovered, or uncovered something that is wonderful and beautiful, but that is completely unsensible by human senses. (i.e. we might have a tourist trap with the holy grail, only to find a plaque "If you have sinned, you cannot see or feel it, but you must believe it is there.") One might be so educated and thoughtful enough to feel that the theory of a soul is so discredited, that it needs no further examination; it becomes a moot point. However, there are some things in this field that might want to be considered, just in a hypothetical point of view at most. So it indeed happens that every folk story and every old religion regards spirits as vibrant and powerful beings. In Greek mythology, the gods often came down from their clouds, to mate with earthlings, or kill them, or have dealings with them. In the stories of these gods, they all seem to have the exact same characteristics of any human being. They have desires, wants, fears, hopes, beliefs. They react to their environment. When they are informed that their plans have failed, they react with disappointment, and maybe rage or violence. When they are informed that their plans have succeeded, they react with happiness, and maybe feasting or gloating. The gods are essentially the most human of any theoretical being, and this is no surprise when we think of their creator. I cannot, for the life of me, suppose any idea or theory as to why any of the gods are endowed with desires or wants anyway. When I think of the origin of such psychological phenomena in humans, or any other organism, my question is immediately answered. Humans are endowed with a complex brain because it is necessary towards survival. The same can be argued for any other living creature. Desire motivates, it creates movement. When a predator, either a crocodile or a lion or any other for that matter, is hungry, it hunts to satisfy its desire. In this situation, the component of the brain that creates desire and want, especially for satisfying hunger, this component is essential. Those predators that were born without this capability could not hunt or eat as effectively, and could not fight for breeding rights very well either, since they could not want them. And, so, it would die, leaving no offspring, leaving no other organisms on this planet with their DNA -- DNA which contains a lack of desire. We can apply this to other organisms, too. Prey that is born without a desire to flee its natural predator, for example, will not live long enough to reproduce. The same can be said of prey that does not want to eat to satisfy its hunger, either. It will waste away to weakness and then be taken by its predator. Desire definitely plays a strong and important role in the psyche of all consciousness-endowed organisms. However, it is not the only important part of consciousness. For example, there is also pain, the physical affliction, or misery, the mental affliction. An animal can suffer, and it is this suffering that they will forever be afraid of. Their fear and their suffering gives them something to desire: happiness and security. Without pain, an organism will not react negatively to another trying to kill it -- at least, if instincts were gone as well. Without happiness, an animal would not know whether it was doing something right or wrong. The social instinct, to be in a collective of like organisms, is natural to almost every mammal. When wolves hunt in packs, they are more effective killers. When humans band together to form societies and civilizations, the fruit of their labor increases. When zebras feed and mate in packs, all of their stripes form a natural defense, by disallowing predators from knowing where one zebra starts and another ends. The social instinct has given each organism a strong advantage in survival. And, when organisms survive, they can reproduce, and more organisms like themselves, with the same emotions and mental faculties, will be produced. Let us not forget the importance of the mating instinct. The sexual arrousal caused by flirting or foreplay plays a significant role in the mating act. The orgasm itself and the sexual drive to achieve are important to every creature. It seems that in every group of thoughtful organisms, there is not competition for the right to reproduce, some how or some way. Often, it is the male competing for the female, but this is not the only case. In some cases, there is polygamy, and in others, there is polyandry. Every rule of behavior that we can think of for other organisms will always have exceptions to it. The underlying fact that sex plays an important role in the mental faculties of conscious organisms is important to my thesis. The mind is full of complexities and faculties that make it conscious. All of these emotions, these feelings, play a strong sense in the conscious organism. Now that I have covered a great deal on the complexities of conscious organisms, one might be curious as to why I brought up this subject in the discussion of spirits. First of all, all of the components of the mind that I mentioned above -- desire, fear, social instinct, sex -- all of these components have a reason for existence. By this, I mean that they all exist because of the natural and perpetual struggle that goes on in the natural world. Without desire or fear or sexual impulses, an organism would not reproduce, and therefore, no other organisms with that mentality would be created, except by chance of reversion, which is very unlikely. My question is this: why is it that spirits and souls are endowed with these psychological aspects? In all of the stories I have read of the gods, I have uncovered all of these impulses. I have encountered the sexual urge of the gods of Greece and Rome. I have discovered the ability to desire and feel accomplishment or disappointment in the gods and spirits of Animist cultures. It seems that there is no god, excepting the god of Deism, that has no interest in being involved with the people who believe in him. The Christians believe their god will save them. The Hindus believe their god will reincarnate them. The Jews believe that their god has smashed societies and cultures for the tiniest of reasons. Every religion remains identical in this fact. Okay, so, we have spirits, souls, and gods, many of them endowed with human mentality. I am quite curious, though. Why is it that no playwright in ancient Greece ever described one of the gods as rubbing his belly and hungry? Why have I seen no spirits that get hungry? Some cultures feed their spirits, but that's even more absurd. They leave only enough food for a few days or a weeks. And why leave any food at all? Will the spirits decompose and go to the state of the after-afterlife? The sexual urge that seems so prevalent in so many religions, from the god of Christianity violating a virgin meant to be married to the Greek gods that committed such fornication on a regular basis -- just why does the sexual urge prevail? Of what use is it? Are the gods going to mate and then produce spiritual offspring? What seems a thousand times more odd is that the gods are lacking those parts that make sexual activity useful, for procreation or recreation. The penis and the vagina, these two parts that are responsible for producing the pleasure of sex, are non-existent on ghosts. If a human loses such a part, it is impossible to engage in sexual activity. And, it seems that these ghosts have lost all their bodies. Yet, the urge to have sex is prevalent, while their sex organs are not prevalent. One may argue with me, "But the gods and ghosts have physical bodies that they can use!" If this is true, then it shouldn't be even slightly difficult to get evidence of god. Whenever pressed for evidence, the religionist usually claims, "But they are noncorporal entities -- they are not physical, they are spiritual." No thoughtful spiritualist will claim their god is actually physical, because in doing so, they have opened the doors to dispelling their beliefs in a heartbeat. The need to eat is as absurd as the desire to have sex for the gods. Other things, such as the social instinct and any desire at all, seem to also be quite absurd. Why animals and other conscious organisms are equipped with desires and the social instinct is easy to understand. With regard to the social instinct, it has helped organisms to survive against the natural elements, or predators, or aided in obtaining their prey. When organisms had a social instinct, they were more effective at survival, and that means they were more effective at reproducing. When organisms had no social instinct, they died rather quickly -- not able to reproduce something like themselves, leaving the world destitute of such types of species. (And while there may be exceptions to this rule of the social instinct, the previous description is how Evolution works: those unfit, do not survive.) Why would the gods ever be needing of the social instinct? Why ever should the gods band together with other gods? In all honesty, I am bankrupt of any answer. The gods cannot die, they cannot suffer afflictions caused by natural disasters, they cannot be wounded. Everything that makes the social instinct desirable and useful is nonexistent with the gods. Banding together does nothing for them. One might argue "It cures loneliness," but loneliness may in fact just be that instinct to band together unsatisfied. Then there is the idea of desire. In all my studying of literature, I must say that the mythology of Greece, Egypt, and the entire Fertile Crescent is full of gods with more desires and wants than any sane man. Since it seems very easy to believe that the gods are simply an image of mankind, exaggerrated in many aspects, so it seems that these gods are endowed with many supernatural wants, needs, impulses, desires. Sometimes the drowning of an entire civilization in blood is not enough to quell the heart of the least dominant deity. I am also curious here... Why is it that the gods have been endowed with this ability of desiring? To what use is it really, when one is a god? It has no use. For, if god, or the gods, are capable of doing anything, then they would not desire, but simply have. I can see the use of the desire ability in organisms and animals on our own planet. When there is hunger, or sexual lust, or gaining security in society, all of these desires push and motivate the organism to do what is necessary to live and to reproduce. And, once reproduction has occured, the cycle can happen all over again. When an animal is not fit enough to reproduce, or cannot live to that stage, then the genes that cursed it to a sexless life will not be found again, exception in the rare instances of reversion perhaps. Many of the Freethinkers and philosophes of earlier years, and even our own day, have attacked the idea of religion. God created man in his own image was a questioned idea, and we reversed it: man created god in his own image. This would seem to be the more credulous case of the matter. We find gods in each civilization, taking the race and species of its people. This has varied in some cases, where gods take on the forms of reptiles, mammals, and birds. However, there is one thing in the nature of gods, spirits, and souls that seems to be consistent in every religion we investigate: they have wants, desires, lust, hunger, and needs. Where every human being -- no, where every living creature is the same, in having a consciousness, we find that same consciousness in a rather inplausible place: in a god, or a soul, or a spirit. It is clearly understood, then, that these gods and spirits are based on human ideas, that they come from the minds of men, that they spread by our mouths. And, it must also be clearly understood, that the gods are nothing more than an imperfect creation by the hands of man. www.punkerslut.com For Life, online vig rx pennis enlargement secret cheap penile enlargment pnis enlargement information does penis enargement work best penis enlagement free penile enlargment tip natural penis enlargment surgical penis enlargment

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There have been, perhaps, six critical conversations I’ve had that have shaped my professional consulting career. One of them was with an operations manager at a division of Federal Express. I had just completed a successful, nationwide training program for the field sales force, so my credibility and confidence were soaring. Then, I heard a simple, but challenging question. “We know how to measure sales productivity,” he said. “But is there something you can develop that will measure customer service productivity?” Reflexively, I thought, “Why bother? Even if we can do it, reps will hate it.” But I held my tongue, sensing that this was a rare opportunity to revisit some of my assumptions. My gut reaction was informed by years of doing seminars across the country in which I brought together sales and service people into the same sessions. Evaluations told me that they felt they were adversaries with mutually exclusive value systems. Sales types tend to see themselves as swashbucklers, rogues, high-wire types, who crave adventure and embrace risks. They thrive on contingent pay, on the prospect of receiving hefty commissions and bonuses when they make big sales. Service folks tend to be more risk averse. Often, they have a clerical mentality, which commends accuracy while penalizing mistakes. I sensed, to my core, that if we suggested to them that their pay should be even partly variable, based on achievement, they’d rebel. This was more than supposition on my part. I had introduced cross-selling programs for years into service departments, experience that informed my best-selling book, Selling Skills For The Non-Salesperson. I found I could design a great sales program for service people, yet many would balk, even after they had achieved success and financial rewards through it. They explained to me, in a very straightforward way, that they simply didn’t want to be salespeople, and that was that. Noting resistance from the rank and file, senior management, in those days, refused to push for implementation, despite the fact that big profits were being left on the table. What, if anything, has changed since I was asked this question? Four crucial things: (1) We know much more about measuring customer service achievement. (2) Job enlargement, downsizing, CRM, and the rise of professionalism in companies have all contributed to an expectation of broadened CSR responsibilities and heightened performance. (3) Global competition, especially from knowledge workers in countries such as India, China, and elsewhere, is beginning to exert pressure on domestic workers to find ways to increase their contributions, if only to keep jobs onshore. (4) Management is more cost and profit conscious than ever before. Customer Service Achievement If there have been three unwritten commandments in the past for being a capable CSR they have boiled down to: (1) Sound nice; (2) Defuse angry customers; and (3) Don’t make mistakes entering or retrieving data or reciting company policies. Now, associates are being discouraged from focusing primarily on themselves, on customer service, or the motions they go through as they work. They’re being required to focus on outcomes: on customer satisfaction and on customer loyalty. They’re being shown, through new training and unobtrusive, real-time performance measures, how to evaluate the impacts they’re having on transactional satisfaction and a customer’s decision to buy again from their organizations. To borrow a phrase from Peter F. Drucker, suddenly the customer handling process is being managed for results. If we can objectively monitor, measure, manage, and systematically replicate customer results, there’s no reason to deny better pay to the people that can produce them. Future articles will explore some of the other crucial changes that have occurred, as well as discuss the pragmatics of introducing a pay-for-performance plan into the customer service context.