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1
Willging, Thomas E. Empirical study of class actions in four federal district courts: Final report to the Advisory Committee on Civil Rules. Federal Judicial Center, 1996.
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2
Willging, Thomas E. Empirical study of class actions in four federal district courts: Final report to the Advisory Committee on Civil Rules. Federal Judicial Center, 1996.
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3
E, Willging Thomas. Empirical study of class actions in four federal district courts: Final report to the Advisory Committee on Civil Rules. Federal Judicial Center, 1996.
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4
L, Hooper Laural, Niemic Robert J. 1950-, and Federal Judicial Center, eds. Empirical study of class actions in four federal district courts: Final report to the Advisory Committee on Civil Rules. Federal Judicial Center, 1996.
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5
EDUCATION, KAPLAN FINANCIAL. Uniform Investment Advisor Law Exam Security Class Notes Series 65 8th Edition. Example Product Manufacturer, 2013.
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6
Miller, Kim. Oracle Way to Consulting: What It Takes to Become a World-Class Advisor. McGraw-Hill Companies, The, 2015.
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7
Whipple, Curt. Abundant Income, Abundant Life: Becoming a world class financial advisor at work and home. Independently published, 2019.
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8
Sandmann, George. Growth-Driving Advisor: Proven Strategies for Leading Businesses from Stuck to Best-In-Class. Forbes Books, 2023.
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9
Seddon, Mohammad Siddique. Abdullah Quilliam. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190688349.003.0002.
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This chapter explores the religious and political influences that shaped Abdullah Quilliam’s Muslim missionary activities, philanthropic work and scholarly writings in an attempt to shed light on his particular political convictions as manifest through his unique religiopolitical endeavors. It focuses especially on Quilliam’s Methodist upbringing in Liverpool and his support of the working classes. It argues that Quilliam’s religious and political activism, although primarily inspired by his conversion to Islam, was also shaped and influenced by the then newly emerging proletariat, revolutionary socialism. Quilliam’s continued commitment to the burgeoning working-class trades union movement, both as a leading member representative and legal advisor, coupled with his reputation as the "poor man’s lawyer" because of his frequent fee-free representations for the impoverished, demonstrates his empathetic proximity to working-class struggles.
10
Schreiber, Don. Building a World Class Financial Services Business. Kaplan Business, 2001.
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11
Financial advisor's guide to excellence: Becoming a world-class parctitioner. Carswell, 2013.
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12
Simsek, Koray D. Commodity Trading Advisors and Managed Futures. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190656010.003.0012.
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Managed futures strategies provide investors with a dynamic exposure to commodities. Among other ways of investing in them, commodity trading advisors (CTAs) have become synonymous with this asset class, as they provide professional money management services using derivatives markets either in a pooled or individual setting. Most managed futures strategies display trend-following and momentum-type systematic trading features, which result in adopting a long-short portfolio approach. This chapter explains the characteristics and the growth of this commodity investing industry and provides an extensive literature review. Much of the literature finds that managed futures investing through CTAs provides excellent diversification benefits and performs well, especially in crisis times. Conversely, the non-uniformity of the databases and indices used in these studies lead to several biases. Some recent studies that directly address these shortcomings question the performance persistence of CTAs after fees.
13
Orndorff, Lance. Making of World Class Graduates: A Plan of Action for Students, Parents, and Advisors. Lulu Press, Inc., 2012.
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14
More Money Than God: Hedge Funds and the Making of the New Elite. Bloomsbury Publishing Plc, 2011.
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15
More Money Than God: Hedge Funds and the Making of the New Elite. The Penguin Press, 2010.
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16
Mallaby, Sebastian. More Money Than God: Hedge Funds and the Making of a New Elite. Recorded Books, Inc. and Blackstone Publishing, 2010.
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17
Mallaby, Sebastian. More Money Than God: Hedge Funds and the Making of the New Elite. Bloomsbury Publishing Plc, 2010.
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18
More money than god: Hedge funds and the making of a new elite. Penguin Press, 2010.
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19
More Money Than God: Hedge Funds and the Making of a New Elite. Bloomsbury Publishing Plc, 2010.
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20
May, Peter J. Art and Collectibles for Wealth Management. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190269999.003.0023.
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This chapter examines different psychological biases pertinent to collecting art and other items, which are part of every client’s world to some degree. Wealth management has a tradition of management by silo, each guided by its own revenue stream. Yet, the chapter shows how financial advisors can incorporate a client’s interest in and further purchasing of art as an asset with long-term value increases. This is especially applicable to a changing world where art is available and traded globally. With the proliferation of social media and web-based resources, art and collectibles are now more accessible as an asset class option. Wealth management must adjust its client service model to leverage the informational commodity of art and incorporate it into wealth management.
21
Cultivating the Middle-class Millionaire: Why Financial Advisors Are Failing Their Wealthy Clients And What They Can Do About It. Primedia, 2005.
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22
Hard, Nina. Congratulations Class Of 2022: High School and College Students Graduation Sign in Book for Memories and Messages, Advises Keepsake. Independently Published, 2022.
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23
Jeans, Roger B. CIA and Third Force Movements in China during the Early Cold War. The Rowman & Littlefield Publishing Group, 2017. https://doi.org/10.5040/9781978730618.
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When the Chinese Communists defeated the Chinese Nationalists and occupied the mainland in 1949–1950, U.S. policymakers were confronted with a dilemma. Disgusted by the corruption and, more importantly, failure of Chiang Kai-shek’s Nationalist armies and party and repelled by the Communists’ revolutionary actions and violent class warfare, in the early 1950s the U.S. government placed its hopes in a Chinese “third force.” While the U.S. State Department reported on third forces, the CIA launched a two-prong effort to actively support these groups with money, advisors, and arms. In Japan, Okinawa, and Saipan, the agency trained third force troops at CIA bases. The Chinese commander of these soldiers was former high-ranking Nationalist General Cai Wenzhi. He and his colleagues organized a political group, the Free China Movement. His troops received parachute training as well as other types of combat and intelligence instruction at agency bases. Subsequently, several missions were dispatched to Manchuria—the Korean War was raging then—and South China. All were failures and the Chinese third force agents were killed or imprisoned. With the end of the Korean War, the Americans terminated this armed third force movement, with the Nationalists on Taiwan taking in some of its soldiers while others moved to Hong Kong. The Americans flew Cai to Washington, where he took a job with the Department of Defense. The second prong of the CIA’s effort was in Hong Kong. The agency financially supported and advised the creation of a third force organization called the Fighting League for Chinese Freedom and Democracy. It also funded several third force periodicals. Created in 1951 and 1952, in 1953 and 1954 the CIA ended its financial support. As a consequence of this as well as factionalism within the group, in 1954 the League collapsed and its leaders scattered to the four winds. At the end, even the term “third force” was discredited and replaced by “new force.” Finally, in the early 1950s, the CIA backed as a third force candidate a Vietnamese general. With his assassination in May 1955, however, that effort also came to naught.
24
Prestel, Joseph Ben. Precarious Calm. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198797562.003.0006.
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In Berlin, the portrayals of the negative emotional effects of the city ushered in attempts at “reform.” Doctors, real estate developers, and city clerks in the German capital penned publications in which they praised the positive effects of suburbs and physical exercise. Berliners were advised that through activities like breathing fresh air, gardening, and exercising the body, they could strengthen their nerves and bring back calm, positive, and controllable emotions. This notion of emotional betterment drove the spread of several gymnastic and sport clubs, as well as the creation of a number of new suburbs that mushroomed along the fringes of the city. While these developments came with a universal promise of improving Berlin as a whole, a closer look at the practices of emotional reform shows that they often served to rearticulate dividing lines of class and gender.
25
Ostrowski, Donald, ed. Russia in the Early Modern World. The Rowman & Littlefield Publishing Group, Inc., 2022. https://doi.org/10.5040/9781978727328.
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A fundamental problem in studying early modern Russian history is determining Russia’s historical development in relationship to the rest of the world. The focus throughout this book is on the continuity of Russian policies during the early modern period (1450–1800) and that those policies coincided with those of other successful contemporary Eurasian polities. The continuities occurred in the midst of constant change, but neither one nor the other, continuities or changes alone, can account for Russia’s success. Instead, Russian rulers from Ivan III to Catherine II with their hub advisors managed to sustain a balance between the two. During the early modern period, these Russian rulers invited into the country foreign experts to facilitate the transfer of technology and know-how, mostly from Europe but also from Asia. In this respect, they were willing to look abroad for solutions to domestic problems. Russia looked westward for military weaponry and techniques at the same time it was expanding eastward into the Eurasian heartland. The ruling elite and by extension the entire ruling class worked in cooperation with the ruler to implement policies. The Church played an active role in supporting the government and in seeking to eliminate opposition to the government.
26
Lin, Jan. Taking Back the Boulevard. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479809806.001.0001.
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Taking Back the Boulevard tells the story of Northeast Los Angeles known popularly for historic Arts and Crafts architecture, bohemian cultural life, independent small businesses, immigrant diversity and quality of life on its boulevards. It chronicles the initial emergence of these prototypical LA streetcar suburbs and the Arroyo Culture bohemia, then disinvestment with growth of mid-20<sup>th</sup> century freeway suburbs and white flight with residential succession by incoming Latin American and Asian immigrants. Neighborhood revitalization followed through a Latino/a arts renaissance and Arroyo Culture revival involving muralism, youth involvement and public arts events and festivals. Neighborhood activism was also a key force through campaigns to preserve natural and architectural landmarks and museums, oppose mini-malls, “big box” and chain store franchises, and to “Take Back the Boulevard” for bikers and pedestrians. Yet the creation of a more culturally vibrant and livable city along with entry of speculator developers fostered accelerated gentrification and white return after the Great Recession with increasing mass evictions of working-class and Latino/a households sparking new rounds of local protest. Changing conditions and generational divides confront the neighborhoods as established slow growth leaders share space with newer “right to the city” activists. The author offers lessons for urban planners and policymakers on addressing gentrification effects of public transit-oriented development and smart growth through strategies like participatory planning, Latino Urbanism, and community advisory boards.
27
McCormick, John P. Reading Machiavelli. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691183503.001.0001.
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To what extent was Machiavelli a “Machiavellian”? Was he an amoral adviser of tyranny or a stalwart partisan of liberty? A neutral technician of power politics or a devout Italian patriot? A reviver of pagan virtue or initiator of modern nihilism? This book answers these questions through original interpretations of Niccolò Machiavelli's three major political works—The Prince, Discourses, and Florentine Histories—and demonstrates that a radically democratic populism seeded the Florentine's scandalous writings. The book challenges the misguided understandings of Machiavelli set forth by prominent thinkers, including Jean-Jacques Rousseau and representatives of the Straussian and Cambridge schools. It emphasizes the fundamental, often unacknowledged elements of a vibrant Machiavellian politics: the utility of vigorous class conflict between elites and common citizens for virtuous democratic republics, the necessity of political and economic equality for genuine civic liberty, and the indispensability of religious tropes for the exercise of effective popular judgment. Interrogating the established reception of Machiavelli's work by such readers as Rousseau, Leo Strauss, Quentin Skinner, and J.G.A. Pocock, the book exposes what was effectively an elite conspiracy to suppress the Florentine's contentious, egalitarian politics. In recovering the too-long-concealed quality of Machiavelli's populism, this book acts as a Machiavellian critique of Machiavelli scholarship. Advancing fresh renderings of works by Machiavelli while demonstrating how they have been misread previously, the book presents a new outlook for how politics should be conceptualized and practiced.
28
Morrison, James Ashley. England's Cross of Gold. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501758423.001.0001.
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This book challenges the conventional view that the UK's ruinous return to gold in 1925 was inevitable. Instead, the book offers a new perspective on the struggles among elites in London to define and redefine the gold standard — from the first discussions during the Great War; through the titanic ideological clash between Winston Churchill and John Maynard Keynes; to the final, ill-fated implementation of the “new gold standard.” Following World War I, Churchill promised to restore the ancient English gold standard — and thus Britain's greatness. Keynes portended that this would prove to be one of the most momentous — and ill-advised — decisions in financial history. From the vicious peace settlement at Versailles to the Great Depression, the gold standard was central to the worst disasters of the time. Economically, Churchill's move exacerbated the difficulties of repairing economies shattered by war. Politically, it set countries at odds as each endeavored to amass gold, sowing the seeds of further strife. The book reveals that these events turned crucially on the beliefs of a handful of pivotal policymakers. It recasts the legends of Churchill, Keynes, and their collision, and it shows that the gold standard itself was a metaphysical abstraction rooted more in mythology than material reality.
29
Wang, Aihe. Moral Rulership and World Order in Ancient Chinese Cosmology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199670055.003.0012.
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This chapter primarily focuses on the contrast between the ‘blue-sky’ serene world of classical Confucian ethics and the vulnerability of the Confucian scholar in a power structure rooted in a conquering warrior absolute monarchy. It further provides an exhaustive and authoritative history of Confucianism within the history of China and thoroughly reinforces criticisms of Confucianism in contrast to the Dao. The chapter portrays how the concept of the Mandate of Heaven was always used by military conquerors to provide legitimacy for their use of force. As Confucianism became the official ideology of the State during the time of Emperor Wu (141–87 BC), a very sharp contrast arose between the Confucian ideology represented by Dong Zhonshu (the time of Emperor Wu) and the Dao-oriented thinking of the King of Huainan. The former represented an authoritarian institution of centralization and hierarchy, with the Confucian scholar class claiming to interpret a moral cosmology to strengthen the authority of the emperor, and, by implication, that of his scholar advisers. Their task was to interpret the will of ‘an anthropomorphic deity from Zhou theology, attributing to it a heart, intention and love. Heaven manifests his will in omens … as Heaven’s speech’. Only the sage Confucius could understand and interpret the moral consciousness of Heaven. Their recommendation was for wholesale centralization of culture, political, military, and economic. At the same time, the Chinese Empire was in constant military expansion in all directions. It concluded with a recommendation for the conquest and execution of the Huainan kings, among others, as representatives of the anti-hierarchical Daoism. As Wang puts it, ‘the ideological unification was essential for building an authoritarian and centralized imperial order. By suppressing different cultural and philosophical traditions, it established universal rules and standards that were themselves the web of the centralized empire.
30
Adams, Thomas McStay. Europe's Welfare Traditions Since 1500, Volume 1. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350276239.
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Tracing the interwoven traditions of modern welfare states in Europe over five centuries, Thomas McStay Adams explores social welfare from Portugal, France, and Italy to Britain, Belgium and Germany. He shows that the provision of assistance to those in need has faced recognizably similar challenges from the 16th century through to the present: how to allocate aid equitably (and how to allow for social status); how to give support without undermining autonomy (the work activation dilemma); and how to balance private and public spheres of action and responsibility. Across two authoritative volumes, Adams reveals how designers, administrators, and critics of social welfare have engaged in a constant exchange of models and experience locally and across Europe. The narrative begins with the founding of the Casa da Misericordia of Lisbon in 1498, a model replicated throughout Portugal and its empire, and ends with the relaunch of a social agenda for the European Union at the meeting of the Council of Europe in Lisbon in 2000. Volume 1, which focuses on the period from 1500 to 1700, discusses the concepts of ‘welfare’ and ‘tradition’. It looks at how the early 16th-century claims to modernity manifested themselves in the reform of welfare provision and how the theme of ‘discipline’ encompassed religious reform, the exercise of political authority, and the promotion of economic productivity. Volume 2 examines the eighteenth-century bienfaisance which secularized a Christian humanist notion of beneficence, producing new and sharply contested assertions of social citizenship. It goes on to consider how national struggles to establish comprehensive welfare states since the second half of the 19th century built on the power of the vote as politicians, pushed by activists and advised by experts, appealed to a growing class of industrial workers. Lastly, it looks at how 20th-century welfare states addressed aspirations for social citizenship while the institutional framework for European economic cooperation came hesitantly to fruition. European debates over provision for human welfare through the centuries revolve around a set of enduring ideas and values stated with remarkable clarity in 1526 by the Christian humanist scholar Juan Luis Vives in a treatise addressed to the magistrates of Bruges. Vives laid upon his fellow citizens the obligation to provide rationally for the relief of those in need, to promote the dignity of work, and to treat recipients of support “without hint of unworthiness.” This “Erasmian conscience” resonated in movements of religious reform from Luther onward, while municipal and territorial rulers took a growing interest in the relationship between political power and a productive, healthy population. The Enlightenment of the eighteenth century and the gradual conquest of democratic citizenship thereafter amplified the call for beneficent and rational laws promoting the general welfare. Vives is but one in an extensive cast of characters featured in four chronological segments: ”Threshold of Modernity (to 1540);” “Discipline (1540-1700);” “The Grumbling Hive (1700-1850);” and “Intertwined Trajectories: The European Social Model(s) (1850-2000).” The narrative begins with the founding of the Casa da Misericordia of Lisbon in 1498, a model replicated throughout Portugal and its empire, and ends with the relaunch of a social agenda for the European Union at the meeting of the Council of Europe in Lisbon in 2000.
31
Adams, Thomas McStay. Europe's Welfare Traditions Since 1500, Volume 2. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350276277.
Full textAbstract:
Tracing the interwoven traditions of modern welfare states in Europe over five centuries, Thomas McStay Adams explores social welfare from Portugal, France, and Italy to Britain, Belgium and Germany. He shows that the provision of assistance to those in need has faced recognizably similar challenges from the 16th century through to the present: how to allocate aid equitably (and how to allow for social status); how to give support without undermining autonomy (the work activation dilemma); and how to balance private and public spheres of action and responsibility. Across two authoritative volumes, Adams reveals how designers, administrators, and critics of social welfare have engaged in a constant exchange of models and experience locally and across Europe. The narrative begins with the founding of the Casa da Misericordia of Lisbon in 1498, a model replicated throughout Portugal and its empire, and ends with the relaunch of a social agenda for the European Union at the meeting of the Council of Europe in Lisbon in 2000. Volume 1, which focuses on the period from 1500 to 1700, discusses the concepts of ‘welfare’ and ‘tradition’. It looks at how the early 16th-century claims to modernity manifested themselves in the reform of welfare provision and how the theme of ‘discipline’ encompassed religious reform, the exercise of political authority, and the promotion of economic productivity. Volume 2 examines the eighteenth-century bienfaisance which secularized a Christian humanist notion of beneficence, producing new and sharply contested assertions of social citizenship. It goes on to consider how national struggles to establish comprehensive welfare states since the second half of the 19th century built on the power of the vote as politicians, pushed by activists and advised by experts, appealed to a growing class of industrial workers. Lastly, it looks at how 20th-century welfare states addressed aspirations for social citizenship while the institutional framework for European economic cooperation came hesitantly to fruition. European debates over provision for human welfare through the centuries revolve around a set of enduring ideas and values stated with remarkable clarity in 1526 by the Christian humanist scholar Juan Luis Vives in a treatise addressed to the magistrates of Bruges. Vives laid upon his fellow citizens the obligation to provide rationally for the relief of those in need, to promote the dignity of work, and to treat recipients of support “without hint of unworthiness.” This “Erasmian conscience” resonated in movements of religious reform from Luther onward, while municipal and territorial rulers took a growing interest in the relationship between political power and a productive, healthy population. The Enlightenment of the eighteenth century and the gradual conquest of democratic citizenship thereafter amplified the call for beneficent and rational laws promoting the general welfare. Vives is but one in an extensive cast of characters featured in four chronological segments: ”Threshold of Modernity (to 1540);” “Discipline (1540-1700);” “The Grumbling Hive (1700-1850);” and “Intertwined Trajectories: The European Social Model(s) (1850-2000).” The narrative begins with the founding of the Casa da Misericordia of Lisbon in 1498, a model replicated throughout Portugal and its empire, and ends with the relaunch of a social agenda for the European Union at the meeting of the Council of Europe in Lisbon in 2000.