Thursday, November 3, 2016

Please don't forget to vote. It's your basic right as a citizen.



What Trump’s Tax Returns Could Tell Us About His Dealings with Russia
In the wake of Harry Reid’s accusations, it’s critical to America’s national security for Trump to open up.
By Norman Eisen and Richard W. Painter
October 31, 2016

Over the weekend, as controversy raged over FBI Director James Comey’s letter to Congress about Anthony Weiner's laptop, Trump campaign manager Kellyanne Conway responded by calling for “full disclosure and transparency, honesty and immediacy.”
That same standard should be applied by Trump to an issue he himself has avoided for months: his tax returns and what they might say about his dealings and holdings overseas. For the past four decades, every other presidential candidate has released his or her returns. Only Trump has refused.
And make no mistake: This is now a major national security issue, especially in light of Senate Minority Leader Harry Reid’s extraordinary allegation, in a letter of his own to the embattled Comey, that “in my communications with you and other top officials in the national security community, it has become clear that you possess explosive information about close ties and coordination between Donald Trump, his top advisors, and the Russian government.”
Trump says his tax returns reveal nothing that is not already disclosed on his official candidate financial disclosure, called Form 278e. As ethics counsels to the past two presidents, we dealt with both their tax filings and their Form 278's and so we know that Trump is wrong. His tax filings have an enormous amount of additional information which, in this case, could be critically important to determining whether his business overseas might affect his decision-making as president. That is because Trump’s 12,000-page tax return may tell us a great deal about his Russian and other foreign business ties that is not on his 104-page campaign financial disclosure. It’s now more vital than ever that we get that information in light of Trump's embrace of Russian hacking, leaking and interference in our election.
If the public saw Trump's taxes, we could check his Russia connections for ourselves. That should start with the troubling discrepancies in how he and his closest associates talk about his Russia ties. Trump has claimed, for example, that “the reason they blame Russia [for hacking into Democratic emails] is they are trying to tarnish me with Russia. I know about Russia, but not about the inner workings. I have no business there and no loans from Russia. I have a great balance sheet.” But that’s very different from the claims that the Trump Organization was making before he decided to run for president. Trump's son said in 2008 that “Russians make up a pretty disproportionate cross section of a lot of our assets” and “we see a lot of money pouring in from Russia.”
Trump’s tax returns could reconcile the tension between these statements. Even if Trump really does have no loans from Russia and no business in that jurisdiction, what about other financial connections with Russians outside of their land? His statement does not rule out such ties, including shared partnership interests, equity interests, joint ventures or licensing agreements with Russia or Russians—both by Trump and his affiliated companies.
More broadly there is the issue of Trump’s business dealings around the world. U.S. tax filers with financial dealings outside the country are required to provide detailed information about their foreign business activity to the IRS.
If we had Trump's tax returns, the documents could, for example, allow closer scrutiny of the widespread foreign deals licensing his name for projects and products. The needed vetting is not only a matter of who the foreign licensors are (including participants in partnerships and firms doing the licensing). It also concerns the critical question whether he is using offshore tax havens to own these licensing assets or shelter income from them. In his foreign licensing deals, Trump emphasizes the importance of political connections, Vanity Fair reported in August. “The nice part [of the licensing model] is you have local people, local developers: they know the government, they know the presidents of the country, the prime ministers of the country, and all of those things,” Trump said. “Now, I help them a lot: If they need zoning, and they say they are doing a Trump job, every single time they get their zoning because the government wants Trump.”
There are other problems with Trump's sole reliance on his 104-page campaign disclosure under the current circumstances. That document may be missing some foreign entities with which he is associated because of exclusions: The 278e need not show assets with losses, for example, if they no longer have a positive value. Given the way Trump does business, there may be many such assets that do show up on his tax returns, and that could reflect Russian or other foreign ties.
One other shortcoming of the campaign disclosure: It is a current report, which doesn’t go back before the reporting period. That period varies for the different parts of the 278e report, but is generally no longer than the preceding calendar year or two. By contrast, Hillary Clinton has provided 38 years of her tax filings. Given the heightened scrutiny called for by Trump's extraordinary statements about Russia, don't we need to know if he had Russian business dealings three or more years ago and what those dealings were?
Trump may counter these questions by asserting that his taxes contain no such information. But should we take his word for it, given his apparent support for Russian criminal meddling in our democratic process? Clinton did not ask people to trust her assertions of what was on her tax filings; she disclosed them. So has every other recent presidential candidate. Ronald Reagan’s adage for arms negotiations with the Soviets two decades ago was “trust but verify.”
Perhaps it is time for voters of all political persuasions to tell Trump the same thing that Reagan told Mikhail Gorbachev: no verification, no deal.
Norman Eisen, a visiting fellow at the Brookings Institution, was the chief White House ethics lawyer from 2009 to 2011 and ambassador to the Czech Republic from 2011 to 2014.
Richard W. Painter, a professor at the University of Minnesota Law School, was the chief White House ethics lawyer from 2005 to 2007.


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Friday, October 28, 2016

Geriatric Care



What Geriatric Care Managers do
Assessment. When you first hire a geriatric care manager, he'll meet with your loved one (and family members, if appropriate) to evaluate the current situation. He'll assess your loved one's physical environment and mental, social, and emotional functioning and independence. Based on this assessment and conversations with family members, the GCM will identify your loved one's care needs.
Plan of care. Once the assessment is complete, the GCM will make recommendations about the types of care your loved one needs. He'll meet with you to review these recommendations in detail and get your feedback. He'll note recommendations in a written plan of care. As care progresses or as care needs change, the care manager will note progress in the plan of care and make updates as needed.
Coordination of services. A geriatric care manager can be as actively involved in the care of your loved one as you need him to be; be sure to clarify expectations at the outset. Most GCMs know all the senior care providers in your area and are well prepared to help you find the best match for your loved one. You can expect him to help you find agencies to provide in-home care, hospice, or skilled nursing care, as well as to coordinate the comings and goings of the caregivers. If your loved one needs residential care, the GCM will help you find the best assisted living or nursing home that meets your loved one's needs and fits within your budget. Some GCMs will also help with day-to-day care for your loved one -- picking up prescriptions, taking your loved one to doctor appointments, or visiting for regular check-ins.
Family support. GCMs also provide invaluable support to family members as they cope with a loved one's decline or illness. They can help smooth communication and mediate disagreements.
Ideas, products, and innovations. GCMs are always on the lookout for new types of services and tools to make caregiving easier and to help keep your loved one safe. Many will be able to tell you about new technologies, tools, or aids that help your loved one maintain independence and mobility for as long as possible.
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The 3 Principle Aspects of the Bodhisattva Path



There are said to be three principle aspects of the path to Buddhahood — renunciation, bodhicitta and wisdom. These are called “principle aspects” because of the crucial role they play in following the path. Most of the other aspects of the path can be understood as either steps necessary to attain renunciation, bodhicitta or wisdom, or as expressions of these three. In order to become a Buddha and achieve true and lasting happiness, one must cultivate renunciation, bodhicitta and wisdom. The practice of cultivating the belief that every living being has been one of your mothers, for example, is an optional element of the path, because it is part of a method, not the only method, of cultivating bodhicitta. So, one would not say that the belief that every living being has been your mother is a principle aspect of the path to Buddhahood.
Bodhicitta is a principle aspect of the path, because it is the aspiration to become a Buddha for the benefit of all. Obviously, if we do not have this aspiration, we are not going to become Buddhas; you cannot accidentally become a Buddha. The five perfections of effort, generosity, patience, moral discipline and concentration (as well as wisdom) are ways of expressing bodhicitta, because they are steps on the path to fulfilling our aspiration and because each virtuous act is chosen with bodhicitta motivation. It is not correct to say that bodhicitta is an expression of patience, but patience is an expression of bodhicitta. For this reason, bodhicitta is called a principle aspect of the path, but the first five perfections are not. By way of analogy, if we want to travel to Chicago, we would call this our goal, and we would say that we are traveling down a particular highway because we want to reach our goal. In this way, the goal is more central to what we are doing than the steps we need to get to our goal — the steps are chosen because of the goal, not vice versa.
Buddhahood is a state of mind; it is the mental activity of directly perceiving the way things truly exist, and it is the mental activity of always acting with the intention to benefit every living being. Buddhahood is also a capability — that of being maximally endowed with the ability to help all sentient beings. All of these elements of Buddhahood come from wisdom; a wise person always has these states of mind and this ability. For this reason, wisdom is a principle aspect of the path.
Renunciation may be the most misunderstood aspect of the path, because many people assume that Buddhists must totally withdraw from worldly activities and live the life of an isolated monk or nun in order to reach enlightenment. To people who believe this, renunciation is an extreme form of asceticism, but this is false. Buddhism is called “the middle way,” partly because it is the middle path between the extremes of trying to find happiness through indulgence in mundane, worldly activities on the one hand and, on the other hand, trying to find happiness by practicing extreme asceticism. Renunciation is actually an attitude about the value of mundane, worldly activities and things, not a total withdrawal from “normal” life activities. It is not necessary to abandon most of one’s material possessions in order either to become a Buddha or function as a Buddha. But Buddhas don’t need much of anything in order to be of great benefit to others. Shakyamuni Buddha’s teachings continue to be of immense benefit to all, but he possessed only the clothing he wore and the alms bowl he carried when he gave these teachings.
Renunciation is the conviction that true and lasting happiness cannot be found in the possession of material wealth, power or fame. These mundane things can, at best, only be instrumentally useful when skillfully used in the spiritual practices that do bring true and lasting happiness. A Buddha can possess wealth, power and fame, because they can be useful tools for helping others, but Buddhas find happiness in the mental states they have achieved, not from the things they possess. Achieving renunciation is the first crucial step on the path to Buddhahood, because as long as you believe that happiness can be found by possessing mundane things, you are not going to engage in the spiritual practices that do lead to true and lasting happiness. You, also, will not engage in effective and authentic spiritual practices as long as you think that happiness is found in a place of abode called “heaven.” Jesus and Buddha both taught this. Jesus communicated this when he said, “the kingdom of God is within you.” (Luke 17:21) Clearly, what Jesus meant by “within” is within your heart and mind. In order to achieve true and lasting happiness, you must train your mind until you reach Buddhahood or, in other words, find the kingdom of God that is within you.
In summary, renunciation, Bodhicitta and wisdom are the three principle aspects of the path, because these accomplishments, jointly, are the necessary and sufficient causes of true and lasting happiness. One must first develop the attitude of renunciation in order to begin to abandon dysfunctional, mundane goals; next, one must develop both aspiring and engaging bodhicitta in order to travel the authentic spiritual path; and, finally, one must acquire the wisdom that is the state of mind of someone experiencing the true and lasting happiness of a Buddha.

Tenzin Norbu Author, radio host and retired professor of philosophy
Terrence Moore is a retired associate professor of Philosophy who taught at the United States Air Force Academy and the University of Colorado at Colorado Springs, where he developed an interest in Buddhist philosophy. He earned his Ph.D. in Philosophy at the University of Pittsburgh and was a post-doctoral Fellow at the Edmond J Safra Center for Ethics at Harvard University. Tenzin Norbu, his pen name, means Bearer of the Jewel of the Teachings. Dr. Moore was given this name due to his clear understanding of and ability to articulate the Dharma. Currently, Dr. Moore devotes full time to writing about Dharma, spreading it to anyone who may benefit from it.
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