Paragraph 1: While he never became one of the leading stars of global golf, and did not win a major championship, Coles was remarkable for his consistency, and even more for his durability. He was five times a top-ten finisher in the Open Championship, finishing third in 1961 and second in 1973, although arguably his closest chances came in 1970 (when he led after a first-round 65 and was only 3 off the lead going into the final round) and 1975 (where he followed second and third rounds of 69 and 67 with a 74 at Carnoustie, when a 70 would have earned him the Claret Jug). He led the British Order of Merit in both 1963 and 1970, and maintained a top-ten position in the Merit List for almost every year of the 1960s and 1970s. He was ranked 7th in the world on the inaugural Mark McCormack's world golf rankings in December 1968, a position he regained at the end of 1970. In 1982 at the age of 48 he won the Sanyo Open in Spain and held the distinction of being the oldest winner of a European Tour event for nearly 20 years. Even at the peak of his career, he made few appearances in the United States because of his fear of flying.

Paragraph 2: Born in New York City, after his father fled Ireland following participation in the Irish Rebellion of 1798, O'Conor was educated in the city and began to study law at age 16.  Admitted to the bar at age 20, O'Conor developed a reputation as an effective trial attorney, especially in civil cases.  A conservative Democrat in politics, he was a longtime friend of Samuel Tilden.  He served as a delegate to the 1852 Democratic National Convention, and was United States Attorney for the Southern District of New York from 1853 to 1854.  During the American Civil War, O'Conor supported the Union. After the war, he served as counsel for Jefferson Davis after Davis was indicted for treason, and helped post Davis' bail.

Paragraph 3: "Love at First Sight" received generally positive reviews from music critics; majority of the critics commended the song's commercial appeal and composition. Minor criticism was towards the production similarities of Minogue's previous singles from Fever. The single was a commercial success around the world. In her native Australia, it peaked at number three on the ARIA Singles Chart, and in the United Kingdom, it debuted and peaked at number two on the UK Singles Chart. It also charted within the top-ten in countries including Canada, Denmark, Ireland, Spain and New Zealand. In the United States, "Love at First Sight" peaked at number 23 on the Billboard Hot 100 and number one on the Dance Club Songs chart.

Paragraph 4: Born in New York City, after his father fled Ireland following participation in the Irish Rebellion of 1798, O'Conor was educated in the city and began to study law at age 16.  Admitted to the bar at age 20, O'Conor developed a reputation as an effective trial attorney, especially in civil cases.  A conservative Democrat in politics, he was a longtime friend of Samuel Tilden.  He served as a delegate to the 1852 Democratic National Convention, and was United States Attorney for the Southern District of New York from 1853 to 1854.  During the American Civil War, O'Conor supported the Union. After the war, he served as counsel for Jefferson Davis after Davis was indicted for treason, and helped post Davis' bail.

Paragraph 5: In Ancient times, the island played a minor role during the Persian Wars. In 480 BC, the fleet of the Persian King Xerxes was hit by a storm and was badly damaged on the rocks of the Skiathos coast. Following this the Greek fleet blockaded the adjacent seas to prevent the Persians from invading the mainland and supplying provisions to the army facing the 300 Spartans defending the pass at Thermopylae. The Persian fleet was defeated there at Artemisium and finally destroyed at the Battle of Salamis a year later. Skiathos then became part of the Delian League. The city was destroyed by Philip V of Macedon in 200 BC.

Paragraph 6: After leaving home, Prabhu stayed and performed penance at Amrutkund - a holy place in the jungles near Manthal for six months. Devotees believe that Bhagawan Dattatreya, disguised as a Bairagi once visited Prabhu at Amritkund and gave him Danda, Deeksha and Jholi, mandating his future journey as a wandering yogi and an itinerant messenger of truth. From here, he started travelling and visiting places of religious importance in the region. According to a legend, he once arrived at Chalakapur, a small village near Bidar during his wanderings. The sun had already set and he had no place to stay at night. On the outskirts of the village, he saw a temple dedicated to Hanuman. The people of this village did not visit this temple after nightfall due to the fear of dacoits, thieves and wild animals. Prabhu arrived at this temple and planned to stay there for the night. He packed his clothes and other belongings in a cloth and safely deposited them on Shri Hanuman's Moorthi before sleeping in a corner of the temple. Next morning, the poojari (priest) arrived and was enraged to see that a young person had kept his belongings on the holy idol's shoulders. He woke Shri Prabhu up and asked him why he had done so. Prabhu said "He who takes care of the whole world can easily take care of my belongings in this desolate place, therefore I kept it with the lord". The poojari's anger knew no bounds and he started beating Shri Prabhu with a stick. It is believed that blood started oozing out of the Hanuman idol when the poojari beat Prabhu. Seeing wounds appearing on Hanuman's idol, the poojari thought that Prabhu must be none other than Hanuman in human form and begged for his forgiveness. Prabhu forgave him and asked him never to be harsh with devotees. He stayed at Chalakapur for a few months and people started flocking to him for his darshan. He arrived at Mailar near Bidar after leaving Chalakapur. It his here that he met Devi Venkamma or Madhumati Shyamala, his disciple (a yogini revered as a devi by Shri Manik Prabhu's devotees), for the first time. Prabhu stayed at Mailar for a few months and like Chalakapur, thousands of people started gathering to catch a glimpse of Shri Prabhu. After leaving Mailar, Prabhu proceeded to Bhalki. Prabhu is said to have performed penance in the jungles near Bhalki. Some accounts suggest that Prabhu taught Devi Venkamma samadhi and yoga in the jungles there. He then visited Chitguppa where he is said to have given darshan to his devotees in the divine form of Lord Basaveshwara.

Paragraph 7: While he never became one of the leading stars of global golf, and did not win a major championship, Coles was remarkable for his consistency, and even more for his durability. He was five times a top-ten finisher in the Open Championship, finishing third in 1961 and second in 1973, although arguably his closest chances came in 1970 (when he led after a first-round 65 and was only 3 off the lead going into the final round) and 1975 (where he followed second and third rounds of 69 and 67 with a 74 at Carnoustie, when a 70 would have earned him the Claret Jug). He led the British Order of Merit in both 1963 and 1970, and maintained a top-ten position in the Merit List for almost every year of the 1960s and 1970s. He was ranked 7th in the world on the inaugural Mark McCormack's world golf rankings in December 1968, a position he regained at the end of 1970. In 1982 at the age of 48 he won the Sanyo Open in Spain and held the distinction of being the oldest winner of a European Tour event for nearly 20 years. Even at the peak of his career, he made few appearances in the United States because of his fear of flying.

Paragraph 8: While he never became one of the leading stars of global golf, and did not win a major championship, Coles was remarkable for his consistency, and even more for his durability. He was five times a top-ten finisher in the Open Championship, finishing third in 1961 and second in 1973, although arguably his closest chances came in 1970 (when he led after a first-round 65 and was only 3 off the lead going into the final round) and 1975 (where he followed second and third rounds of 69 and 67 with a 74 at Carnoustie, when a 70 would have earned him the Claret Jug). He led the British Order of Merit in both 1963 and 1970, and maintained a top-ten position in the Merit List for almost every year of the 1960s and 1970s. He was ranked 7th in the world on the inaugural Mark McCormack's world golf rankings in December 1968, a position he regained at the end of 1970. In 1982 at the age of 48 he won the Sanyo Open in Spain and held the distinction of being the oldest winner of a European Tour event for nearly 20 years. Even at the peak of his career, he made few appearances in the United States because of his fear of flying.

Paragraph 9: In Ancient times, the island played a minor role during the Persian Wars. In 480 BC, the fleet of the Persian King Xerxes was hit by a storm and was badly damaged on the rocks of the Skiathos coast. Following this the Greek fleet blockaded the adjacent seas to prevent the Persians from invading the mainland and supplying provisions to the army facing the 300 Spartans defending the pass at Thermopylae. The Persian fleet was defeated there at Artemisium and finally destroyed at the Battle of Salamis a year later. Skiathos then became part of the Delian League. The city was destroyed by Philip V of Macedon in 200 BC.

Paragraph 10: After leaving home, Prabhu stayed and performed penance at Amrutkund - a holy place in the jungles near Manthal for six months. Devotees believe that Bhagawan Dattatreya, disguised as a Bairagi once visited Prabhu at Amritkund and gave him Danda, Deeksha and Jholi, mandating his future journey as a wandering yogi and an itinerant messenger of truth. From here, he started travelling and visiting places of religious importance in the region. According to a legend, he once arrived at Chalakapur, a small village near Bidar during his wanderings. The sun had already set and he had no place to stay at night. On the outskirts of the village, he saw a temple dedicated to Hanuman. The people of this village did not visit this temple after nightfall due to the fear of dacoits, thieves and wild animals. Prabhu arrived at this temple and planned to stay there for the night. He packed his clothes and other belongings in a cloth and safely deposited them on Shri Hanuman's Moorthi before sleeping in a corner of the temple. Next morning, the poojari (priest) arrived and was enraged to see that a young person had kept his belongings on the holy idol's shoulders. He woke Shri Prabhu up and asked him why he had done so. Prabhu said "He who takes care of the whole world can easily take care of my belongings in this desolate place, therefore I kept it with the lord". The poojari's anger knew no bounds and he started beating Shri Prabhu with a stick. It is believed that blood started oozing out of the Hanuman idol when the poojari beat Prabhu. Seeing wounds appearing on Hanuman's idol, the poojari thought that Prabhu must be none other than Hanuman in human form and begged for his forgiveness. Prabhu forgave him and asked him never to be harsh with devotees. He stayed at Chalakapur for a few months and people started flocking to him for his darshan. He arrived at Mailar near Bidar after leaving Chalakapur. It his here that he met Devi Venkamma or Madhumati Shyamala, his disciple (a yogini revered as a devi by Shri Manik Prabhu's devotees), for the first time. Prabhu stayed at Mailar for a few months and like Chalakapur, thousands of people started gathering to catch a glimpse of Shri Prabhu. After leaving Mailar, Prabhu proceeded to Bhalki. Prabhu is said to have performed penance in the jungles near Bhalki. Some accounts suggest that Prabhu taught Devi Venkamma samadhi and yoga in the jungles there. He then visited Chitguppa where he is said to have given darshan to his devotees in the divine form of Lord Basaveshwara.

Paragraph 11: "Love at First Sight" received generally positive reviews from music critics; majority of the critics commended the song's commercial appeal and composition. Minor criticism was towards the production similarities of Minogue's previous singles from Fever. The single was a commercial success around the world. In her native Australia, it peaked at number three on the ARIA Singles Chart, and in the United Kingdom, it debuted and peaked at number two on the UK Singles Chart. It also charted within the top-ten in countries including Canada, Denmark, Ireland, Spain and New Zealand. In the United States, "Love at First Sight" peaked at number 23 on the Billboard Hot 100 and number one on the Dance Club Songs chart.

Paragraph 12: A second interpretation suggests that ancient symbols such as the axis mundi lie in a particular philosophical or metaphysical representation of a common and culturally shared philosophical concept, which is that of a natural reflection of the macrocosm (or existence at grand scale) in the microcosm (which consists of either an individual, community, or local environment that shares the same principles and structures as the macrocosm). In this metaphysical representation of the universe, mankind is placed into an existence that serves as a microcosm of the universe or the entire cosmic existence, and who – in order to achieve higher states of existence or liberation into the macrocosm – must gain necessary insights into universal principles that can be represented by his life or environment in the microcosm. In many religious and philosophical traditions around the world, mankind is seen as a sort of bridge between either: two worlds, the earthly and the heavenly (as in Hindu, and Taoist philosophical and theological systems); or three worlds, namely the earthly, heavenly, and the "sub-earthly" or "infra-earthly" (e.g., the underworld, as in the Ancient Greek, Incan, Mayan, and Ancient Egyptian religious systems). Spanning these philosophical systems is the belief that man traverses a sort of axis, or path, which can lead from man's current central position in the intermediate realms into heavenly or sub-earthly realms. Thus, in this view, symbolic representations of a vertical axis represent a path of "ascent" or "descent" into other spiritual or material realms, and often capture a philosophy that considers human life to be a quest in which one develops insights or perfections in order to move beyond this current microcosmic realm and to engage with the grand macrocosmic order. 

Paragraph 13: After leaving home, Prabhu stayed and performed penance at Amrutkund - a holy place in the jungles near Manthal for six months. Devotees believe that Bhagawan Dattatreya, disguised as a Bairagi once visited Prabhu at Amritkund and gave him Danda, Deeksha and Jholi, mandating his future journey as a wandering yogi and an itinerant messenger of truth. From here, he started travelling and visiting places of religious importance in the region. According to a legend, he once arrived at Chalakapur, a small village near Bidar during his wanderings. The sun had already set and he had no place to stay at night. On the outskirts of the village, he saw a temple dedicated to Hanuman. The people of this village did not visit this temple after nightfall due to the fear of dacoits, thieves and wild animals. Prabhu arrived at this temple and planned to stay there for the night. He packed his clothes and other belongings in a cloth and safely deposited them on Shri Hanuman's Moorthi before sleeping in a corner of the temple. Next morning, the poojari (priest) arrived and was enraged to see that a young person had kept his belongings on the holy idol's shoulders. He woke Shri Prabhu up and asked him why he had done so. Prabhu said "He who takes care of the whole world can easily take care of my belongings in this desolate place, therefore I kept it with the lord". The poojari's anger knew no bounds and he started beating Shri Prabhu with a stick. It is believed that blood started oozing out of the Hanuman idol when the poojari beat Prabhu. Seeing wounds appearing on Hanuman's idol, the poojari thought that Prabhu must be none other than Hanuman in human form and begged for his forgiveness. Prabhu forgave him and asked him never to be harsh with devotees. He stayed at Chalakapur for a few months and people started flocking to him for his darshan. He arrived at Mailar near Bidar after leaving Chalakapur. It his here that he met Devi Venkamma or Madhumati Shyamala, his disciple (a yogini revered as a devi by Shri Manik Prabhu's devotees), for the first time. Prabhu stayed at Mailar for a few months and like Chalakapur, thousands of people started gathering to catch a glimpse of Shri Prabhu. After leaving Mailar, Prabhu proceeded to Bhalki. Prabhu is said to have performed penance in the jungles near Bhalki. Some accounts suggest that Prabhu taught Devi Venkamma samadhi and yoga in the jungles there. He then visited Chitguppa where he is said to have given darshan to his devotees in the divine form of Lord Basaveshwara.

Paragraph 14: The first type of behavior is when "investors take action that is ex-ante individually rational but lead to excessive co-movements excessive in the sense that they cannot be explained by real fundamentals." It breaks down into two sub-categories, liquidity and incentive problems and information asymmetries and coordination problems. The first sub-category is liquidity and incentive problems. A reduction of equity prices can result in a loss of money for investors. "These losses may induce investors to sell off securities in other markets to raise cash in anticipation of a higher frequency of redemptions." These liquidity problems are also challenges for banks, specifically commercial banks. Incentive problems can also have the same effects as liquidity problems. For instance, the first signs of a crisis may cause investors to sell their holdings in some countries, resulting in equity and different asset markets in economies to decline in value. This causes the value of currencies in these economies to also decrease. The second sub-category is information asymmetries and coordination problems. This type of investor behavior can either be considered rational or irrational. This sub-category is when one group, or country, has more or significantly better information compared to another group or country. This can cause a market failure problem, which could potentially cause a financial crisis.

Paragraph 15: Much of McKenzie's research on microenterprises has been conducted with Suresh de Mel and Woodruff in Sri Lanka. In one study, after randomly assigning cash grants to microentrepreneurs, they find annual real returns to capital of 55-63% per year, i.e., much higher than prevailing market interest rates, with the returns varying by entrepreneurial ability and household wealth, but not by risk aversion, suggesting that insufficient access to credit might not be a key constraint. Faced with the difficulty of measuring profits, they find that simply asking firms about their profits offers a more accurate measure than detailed questions on revenues and expenses, as firms tend to underreport a nearly a third of their revenues, and that while providing entrepreneurs with account diaries helps address that issue, it doesn't significantly change reported profits. Moreover, the positive returns to capital are found to be completely concentrated among enterprises owned by men, a fact that cannot be explained by differences in the entrepreneurs' characteristics, but rather suggests that capital given to female entrepreneurs is more likely to be consumed or misinvested by other household members. In further work on this issue, they randomly offer both existing and potential female microentrepreneurs either the ILO's Start-and-Improve Your Business (SIYB) programme or a combination of SIYB training and a cash grant, then finding that the training only has an impact on business profitability for new entrepreneurs and that the impact of the combined support dissipates in the second year. In a comprehensive review of research on business trainings in developing countries, McKenzie and Woodruff conclude that business trainings generally have only modest impacts on existing firms, partly because firm owners' application of the taught practices is often limited, though trainings seem to help prospective entrepreneurs launch start-ups faster and better. Together with Woodruff and de Mel, McKenzie has argued most microentrepreneurs ("own account workers") are more akin to wage workers than larger firm owners, suggesting that most of them - unlike e.g. Hernando de Soto's argument - are merely waiting for wage work and unlikely to become employers. Another key finding related to Sri Lankan firms is that providing informal enterprises with payments equivalent to two months of the profits of the median firm leads to registration of half of the firms, whereas the mere provision of information about the registration process and possibility of getting reimbursed for registration costs has no impact; land ownership issues are raised as the most common reason for not registering.

Paragraph 16: After leaving home, Prabhu stayed and performed penance at Amrutkund - a holy place in the jungles near Manthal for six months. Devotees believe that Bhagawan Dattatreya, disguised as a Bairagi once visited Prabhu at Amritkund and gave him Danda, Deeksha and Jholi, mandating his future journey as a wandering yogi and an itinerant messenger of truth. From here, he started travelling and visiting places of religious importance in the region. According to a legend, he once arrived at Chalakapur, a small village near Bidar during his wanderings. The sun had already set and he had no place to stay at night. On the outskirts of the village, he saw a temple dedicated to Hanuman. The people of this village did not visit this temple after nightfall due to the fear of dacoits, thieves and wild animals. Prabhu arrived at this temple and planned to stay there for the night. He packed his clothes and other belongings in a cloth and safely deposited them on Shri Hanuman's Moorthi before sleeping in a corner of the temple. Next morning, the poojari (priest) arrived and was enraged to see that a young person had kept his belongings on the holy idol's shoulders. He woke Shri Prabhu up and asked him why he had done so. Prabhu said "He who takes care of the whole world can easily take care of my belongings in this desolate place, therefore I kept it with the lord". The poojari's anger knew no bounds and he started beating Shri Prabhu with a stick. It is believed that blood started oozing out of the Hanuman idol when the poojari beat Prabhu. Seeing wounds appearing on Hanuman's idol, the poojari thought that Prabhu must be none other than Hanuman in human form and begged for his forgiveness. Prabhu forgave him and asked him never to be harsh with devotees. He stayed at Chalakapur for a few months and people started flocking to him for his darshan. He arrived at Mailar near Bidar after leaving Chalakapur. It his here that he met Devi Venkamma or Madhumati Shyamala, his disciple (a yogini revered as a devi by Shri Manik Prabhu's devotees), for the first time. Prabhu stayed at Mailar for a few months and like Chalakapur, thousands of people started gathering to catch a glimpse of Shri Prabhu. After leaving Mailar, Prabhu proceeded to Bhalki. Prabhu is said to have performed penance in the jungles near Bhalki. Some accounts suggest that Prabhu taught Devi Venkamma samadhi and yoga in the jungles there. He then visited Chitguppa where he is said to have given darshan to his devotees in the divine form of Lord Basaveshwara.

Paragraph 17: Born in New York City, after his father fled Ireland following participation in the Irish Rebellion of 1798, O'Conor was educated in the city and began to study law at age 16.  Admitted to the bar at age 20, O'Conor developed a reputation as an effective trial attorney, especially in civil cases.  A conservative Democrat in politics, he was a longtime friend of Samuel Tilden.  He served as a delegate to the 1852 Democratic National Convention, and was United States Attorney for the Southern District of New York from 1853 to 1854.  During the American Civil War, O'Conor supported the Union. After the war, he served as counsel for Jefferson Davis after Davis was indicted for treason, and helped post Davis' bail.

Paragraph 18: A second interpretation suggests that ancient symbols such as the axis mundi lie in a particular philosophical or metaphysical representation of a common and culturally shared philosophical concept, which is that of a natural reflection of the macrocosm (or existence at grand scale) in the microcosm (which consists of either an individual, community, or local environment that shares the same principles and structures as the macrocosm). In this metaphysical representation of the universe, mankind is placed into an existence that serves as a microcosm of the universe or the entire cosmic existence, and who – in order to achieve higher states of existence or liberation into the macrocosm – must gain necessary insights into universal principles that can be represented by his life or environment in the microcosm. In many religious and philosophical traditions around the world, mankind is seen as a sort of bridge between either: two worlds, the earthly and the heavenly (as in Hindu, and Taoist philosophical and theological systems); or three worlds, namely the earthly, heavenly, and the "sub-earthly" or "infra-earthly" (e.g., the underworld, as in the Ancient Greek, Incan, Mayan, and Ancient Egyptian religious systems). Spanning these philosophical systems is the belief that man traverses a sort of axis, or path, which can lead from man's current central position in the intermediate realms into heavenly or sub-earthly realms. Thus, in this view, symbolic representations of a vertical axis represent a path of "ascent" or "descent" into other spiritual or material realms, and often capture a philosophy that considers human life to be a quest in which one develops insights or perfections in order to move beyond this current microcosmic realm and to engage with the grand macrocosmic order. 

Paragraph 19: Born in New York City, after his father fled Ireland following participation in the Irish Rebellion of 1798, O'Conor was educated in the city and began to study law at age 16.  Admitted to the bar at age 20, O'Conor developed a reputation as an effective trial attorney, especially in civil cases.  A conservative Democrat in politics, he was a longtime friend of Samuel Tilden.  He served as a delegate to the 1852 Democratic National Convention, and was United States Attorney for the Southern District of New York from 1853 to 1854.  During the American Civil War, O'Conor supported the Union. After the war, he served as counsel for Jefferson Davis after Davis was indicted for treason, and helped post Davis' bail.

Paragraph 20: Much of McKenzie's research on microenterprises has been conducted with Suresh de Mel and Woodruff in Sri Lanka. In one study, after randomly assigning cash grants to microentrepreneurs, they find annual real returns to capital of 55-63% per year, i.e., much higher than prevailing market interest rates, with the returns varying by entrepreneurial ability and household wealth, but not by risk aversion, suggesting that insufficient access to credit might not be a key constraint. Faced with the difficulty of measuring profits, they find that simply asking firms about their profits offers a more accurate measure than detailed questions on revenues and expenses, as firms tend to underreport a nearly a third of their revenues, and that while providing entrepreneurs with account diaries helps address that issue, it doesn't significantly change reported profits. Moreover, the positive returns to capital are found to be completely concentrated among enterprises owned by men, a fact that cannot be explained by differences in the entrepreneurs' characteristics, but rather suggests that capital given to female entrepreneurs is more likely to be consumed or misinvested by other household members. In further work on this issue, they randomly offer both existing and potential female microentrepreneurs either the ILO's Start-and-Improve Your Business (SIYB) programme or a combination of SIYB training and a cash grant, then finding that the training only has an impact on business profitability for new entrepreneurs and that the impact of the combined support dissipates in the second year. In a comprehensive review of research on business trainings in developing countries, McKenzie and Woodruff conclude that business trainings generally have only modest impacts on existing firms, partly because firm owners' application of the taught practices is often limited, though trainings seem to help prospective entrepreneurs launch start-ups faster and better. Together with Woodruff and de Mel, McKenzie has argued most microentrepreneurs ("own account workers") are more akin to wage workers than larger firm owners, suggesting that most of them - unlike e.g. Hernando de Soto's argument - are merely waiting for wage work and unlikely to become employers. Another key finding related to Sri Lankan firms is that providing informal enterprises with payments equivalent to two months of the profits of the median firm leads to registration of half of the firms, whereas the mere provision of information about the registration process and possibility of getting reimbursed for registration costs has no impact; land ownership issues are raised as the most common reason for not registering.

Paragraph 21: The first type of behavior is when "investors take action that is ex-ante individually rational but lead to excessive co-movements excessive in the sense that they cannot be explained by real fundamentals." It breaks down into two sub-categories, liquidity and incentive problems and information asymmetries and coordination problems. The first sub-category is liquidity and incentive problems. A reduction of equity prices can result in a loss of money for investors. "These losses may induce investors to sell off securities in other markets to raise cash in anticipation of a higher frequency of redemptions." These liquidity problems are also challenges for banks, specifically commercial banks. Incentive problems can also have the same effects as liquidity problems. For instance, the first signs of a crisis may cause investors to sell their holdings in some countries, resulting in equity and different asset markets in economies to decline in value. This causes the value of currencies in these economies to also decrease. The second sub-category is information asymmetries and coordination problems. This type of investor behavior can either be considered rational or irrational. This sub-category is when one group, or country, has more or significantly better information compared to another group or country. This can cause a market failure problem, which could potentially cause a financial crisis.

Paragraph 22: Much of McKenzie's research on microenterprises has been conducted with Suresh de Mel and Woodruff in Sri Lanka. In one study, after randomly assigning cash grants to microentrepreneurs, they find annual real returns to capital of 55-63% per year, i.e., much higher than prevailing market interest rates, with the returns varying by entrepreneurial ability and household wealth, but not by risk aversion, suggesting that insufficient access to credit might not be a key constraint. Faced with the difficulty of measuring profits, they find that simply asking firms about their profits offers a more accurate measure than detailed questions on revenues and expenses, as firms tend to underreport a nearly a third of their revenues, and that while providing entrepreneurs with account diaries helps address that issue, it doesn't significantly change reported profits. Moreover, the positive returns to capital are found to be completely concentrated among enterprises owned by men, a fact that cannot be explained by differences in the entrepreneurs' characteristics, but rather suggests that capital given to female entrepreneurs is more likely to be consumed or misinvested by other household members. In further work on this issue, they randomly offer both existing and potential female microentrepreneurs either the ILO's Start-and-Improve Your Business (SIYB) programme or a combination of SIYB training and a cash grant, then finding that the training only has an impact on business profitability for new entrepreneurs and that the impact of the combined support dissipates in the second year. In a comprehensive review of research on business trainings in developing countries, McKenzie and Woodruff conclude that business trainings generally have only modest impacts on existing firms, partly because firm owners' application of the taught practices is often limited, though trainings seem to help prospective entrepreneurs launch start-ups faster and better. Together with Woodruff and de Mel, McKenzie has argued most microentrepreneurs ("own account workers") are more akin to wage workers than larger firm owners, suggesting that most of them - unlike e.g. Hernando de Soto's argument - are merely waiting for wage work and unlikely to become employers. Another key finding related to Sri Lankan firms is that providing informal enterprises with payments equivalent to two months of the profits of the median firm leads to registration of half of the firms, whereas the mere provision of information about the registration process and possibility of getting reimbursed for registration costs has no impact; land ownership issues are raised as the most common reason for not registering.

Paragraph 23: "Love at First Sight" received generally positive reviews from music critics; majority of the critics commended the song's commercial appeal and composition. Minor criticism was towards the production similarities of Minogue's previous singles from Fever. The single was a commercial success around the world. In her native Australia, it peaked at number three on the ARIA Singles Chart, and in the United Kingdom, it debuted and peaked at number two on the UK Singles Chart. It also charted within the top-ten in countries including Canada, Denmark, Ireland, Spain and New Zealand. In the United States, "Love at First Sight" peaked at number 23 on the Billboard Hot 100 and number one on the Dance Club Songs chart.

Paragraph 24: Born in New York City, after his father fled Ireland following participation in the Irish Rebellion of 1798, O'Conor was educated in the city and began to study law at age 16.  Admitted to the bar at age 20, O'Conor developed a reputation as an effective trial attorney, especially in civil cases.  A conservative Democrat in politics, he was a longtime friend of Samuel Tilden.  He served as a delegate to the 1852 Democratic National Convention, and was United States Attorney for the Southern District of New York from 1853 to 1854.  During the American Civil War, O'Conor supported the Union. After the war, he served as counsel for Jefferson Davis after Davis was indicted for treason, and helped post Davis' bail.

Paragraph 25: In Ancient times, the island played a minor role during the Persian Wars. In 480 BC, the fleet of the Persian King Xerxes was hit by a storm and was badly damaged on the rocks of the Skiathos coast. Following this the Greek fleet blockaded the adjacent seas to prevent the Persians from invading the mainland and supplying provisions to the army facing the 300 Spartans defending the pass at Thermopylae. The Persian fleet was defeated there at Artemisium and finally destroyed at the Battle of Salamis a year later. Skiathos then became part of the Delian League. The city was destroyed by Philip V of Macedon in 200 BC.

Paragraph 26: "Love at First Sight" received generally positive reviews from music critics; majority of the critics commended the song's commercial appeal and composition. Minor criticism was towards the production similarities of Minogue's previous singles from Fever. The single was a commercial success around the world. In her native Australia, it peaked at number three on the ARIA Singles Chart, and in the United Kingdom, it debuted and peaked at number two on the UK Singles Chart. It also charted within the top-ten in countries including Canada, Denmark, Ireland, Spain and New Zealand. In the United States, "Love at First Sight" peaked at number 23 on the Billboard Hot 100 and number one on the Dance Club Songs chart.

Paragraph 27: Much of McKenzie's research on microenterprises has been conducted with Suresh de Mel and Woodruff in Sri Lanka. In one study, after randomly assigning cash grants to microentrepreneurs, they find annual real returns to capital of 55-63% per year, i.e., much higher than prevailing market interest rates, with the returns varying by entrepreneurial ability and household wealth, but not by risk aversion, suggesting that insufficient access to credit might not be a key constraint. Faced with the difficulty of measuring profits, they find that simply asking firms about their profits offers a more accurate measure than detailed questions on revenues and expenses, as firms tend to underreport a nearly a third of their revenues, and that while providing entrepreneurs with account diaries helps address that issue, it doesn't significantly change reported profits. Moreover, the positive returns to capital are found to be completely concentrated among enterprises owned by men, a fact that cannot be explained by differences in the entrepreneurs' characteristics, but rather suggests that capital given to female entrepreneurs is more likely to be consumed or misinvested by other household members. In further work on this issue, they randomly offer both existing and potential female microentrepreneurs either the ILO's Start-and-Improve Your Business (SIYB) programme or a combination of SIYB training and a cash grant, then finding that the training only has an impact on business profitability for new entrepreneurs and that the impact of the combined support dissipates in the second year. In a comprehensive review of research on business trainings in developing countries, McKenzie and Woodruff conclude that business trainings generally have only modest impacts on existing firms, partly because firm owners' application of the taught practices is often limited, though trainings seem to help prospective entrepreneurs launch start-ups faster and better. Together with Woodruff and de Mel, McKenzie has argued most microentrepreneurs ("own account workers") are more akin to wage workers than larger firm owners, suggesting that most of them - unlike e.g. Hernando de Soto's argument - are merely waiting for wage work and unlikely to become employers. Another key finding related to Sri Lankan firms is that providing informal enterprises with payments equivalent to two months of the profits of the median firm leads to registration of half of the firms, whereas the mere provision of information about the registration process and possibility of getting reimbursed for registration costs has no impact; land ownership issues are raised as the most common reason for not registering.

Paragraph 28: A second interpretation suggests that ancient symbols such as the axis mundi lie in a particular philosophical or metaphysical representation of a common and culturally shared philosophical concept, which is that of a natural reflection of the macrocosm (or existence at grand scale) in the microcosm (which consists of either an individual, community, or local environment that shares the same principles and structures as the macrocosm). In this metaphysical representation of the universe, mankind is placed into an existence that serves as a microcosm of the universe or the entire cosmic existence, and who – in order to achieve higher states of existence or liberation into the macrocosm – must gain necessary insights into universal principles that can be represented by his life or environment in the microcosm. In many religious and philosophical traditions around the world, mankind is seen as a sort of bridge between either: two worlds, the earthly and the heavenly (as in Hindu, and Taoist philosophical and theological systems); or three worlds, namely the earthly, heavenly, and the "sub-earthly" or "infra-earthly" (e.g., the underworld, as in the Ancient Greek, Incan, Mayan, and Ancient Egyptian religious systems). Spanning these philosophical systems is the belief that man traverses a sort of axis, or path, which can lead from man's current central position in the intermediate realms into heavenly or sub-earthly realms. Thus, in this view, symbolic representations of a vertical axis represent a path of "ascent" or "descent" into other spiritual or material realms, and often capture a philosophy that considers human life to be a quest in which one develops insights or perfections in order to move beyond this current microcosmic realm and to engage with the grand macrocosmic order. 

Paragraph 29: The fourth and final entry in the series featuring Drake, Uncharted 4: A Thief's End, centres around him searching for the treasure of infamous pirate Henry Avery. As a child, Nate runs away from the orphanage and reunites with his older brother Sam, who explains that he has located their mother's journals. They break into the house they had been sold to where the elderly owner reveals she knew their mother, a historian who had theorised that Francis Drake had heirs. She dies of heart failure before she can call off the police, forcing Nate and Sam to flee and adopt the surname Drake. Some years before the events of Drake's Fortune, Nate and Sam, with the help of associate Rafe Adler, infiltrate a Panamanian prison where they uncover a cross depicting Saint Dismas, the good thief. They begin their escape, however Sam is shot by guards and Nate and Rafe presume him dead. Several years after Drake's Deception, Nate has retired from treasure-hunting and lives with Elena whilst working as a salvager in New Orleans. Sam, who survived and spent the intervening years alive and imprisoned, visits Nate and reveals he was broken out of prison by drug lord Hector Alcazar, who has forced him to find Avery's treasure or be killed. Nate lies to Elena he has taken a salvaging job and, together with Sam and Sully, steals another cross from an auction, bringing them into conflict with Rafe and his partner, mercenary leader Nadine Ross. The item leads the trio to Scotland, where the Drakes find a map of King's Bay in Madagascar. Nadine corners the two but they escape. At King's Bay, they learn that Avery and other pirate captains pooled all their treasure and settled with it in Libertalia. At their hotel they find Elena, upset at Nate's deception, and she leaves, but despite this, Nate refuses to abandon the search. He and Sam travel to the island where Libertalia is and discover that the treasure was moved across the island to the town of New Devon. They are soon confronted by Nadine and Rafe, who reveals that he broke Sam out of prison, Alcazar having been long dead. Rafe tries to shoot Nate, who is inadvertently knocked off a cliff and later rescued by Elena. They travel to New Devon, discovering Avery and his second in-command, Thomas Tew, killed the other founders and kept the treasure for themselves. The two locate and rescue Sam with the help of Sully and decide to escape, but Sam decides to continue the hunt. Nate follows him and finds Avery's treasure-laden ship where Sam triggers a trap that sets the ship on fire. Nadine betrays Rafe and leaves, having grown tired of the risks involved. Rafe challenges Nate to a sword fight, ending in Nate dropping a load of treasure on him. Nate rescues Sam and they are picked up by Elena and Sully. Afterwards, Sam and Sully team up together while Elena buys the salvage company, installing Nate as owner. Years later, their teenage daughter Cassie discovers evidence of the two's former treasure-hunting life, which they decide to tell her about.

Paragraph 30: The first type of behavior is when "investors take action that is ex-ante individually rational but lead to excessive co-movements excessive in the sense that they cannot be explained by real fundamentals." It breaks down into two sub-categories, liquidity and incentive problems and information asymmetries and coordination problems. The first sub-category is liquidity and incentive problems. A reduction of equity prices can result in a loss of money for investors. "These losses may induce investors to sell off securities in other markets to raise cash in anticipation of a higher frequency of redemptions." These liquidity problems are also challenges for banks, specifically commercial banks. Incentive problems can also have the same effects as liquidity problems. For instance, the first signs of a crisis may cause investors to sell their holdings in some countries, resulting in equity and different asset markets in economies to decline in value. This causes the value of currencies in these economies to also decrease. The second sub-category is information asymmetries and coordination problems. This type of investor behavior can either be considered rational or irrational. This sub-category is when one group, or country, has more or significantly better information compared to another group or country. This can cause a market failure problem, which could potentially cause a financial crisis.

Paragraph 31: "Love at First Sight" received generally positive reviews from music critics; majority of the critics commended the song's commercial appeal and composition. Minor criticism was towards the production similarities of Minogue's previous singles from Fever. The single was a commercial success around the world. In her native Australia, it peaked at number three on the ARIA Singles Chart, and in the United Kingdom, it debuted and peaked at number two on the UK Singles Chart. It also charted within the top-ten in countries including Canada, Denmark, Ireland, Spain and New Zealand. In the United States, "Love at First Sight" peaked at number 23 on the Billboard Hot 100 and number one on the Dance Club Songs chart.

Paragraph 32: In Ancient times, the island played a minor role during the Persian Wars. In 480 BC, the fleet of the Persian King Xerxes was hit by a storm and was badly damaged on the rocks of the Skiathos coast. Following this the Greek fleet blockaded the adjacent seas to prevent the Persians from invading the mainland and supplying provisions to the army facing the 300 Spartans defending the pass at Thermopylae. The Persian fleet was defeated there at Artemisium and finally destroyed at the Battle of Salamis a year later. Skiathos then became part of the Delian League. The city was destroyed by Philip V of Macedon in 200 BC.

Paragraph 33: Born in New York City, after his father fled Ireland following participation in the Irish Rebellion of 1798, O'Conor was educated in the city and began to study law at age 16.  Admitted to the bar at age 20, O'Conor developed a reputation as an effective trial attorney, especially in civil cases.  A conservative Democrat in politics, he was a longtime friend of Samuel Tilden.  He served as a delegate to the 1852 Democratic National Convention, and was United States Attorney for the Southern District of New York from 1853 to 1854.  During the American Civil War, O'Conor supported the Union. After the war, he served as counsel for Jefferson Davis after Davis was indicted for treason, and helped post Davis' bail.

Paragraph 34: After leaving home, Prabhu stayed and performed penance at Amrutkund - a holy place in the jungles near Manthal for six months. Devotees believe that Bhagawan Dattatreya, disguised as a Bairagi once visited Prabhu at Amritkund and gave him Danda, Deeksha and Jholi, mandating his future journey as a wandering yogi and an itinerant messenger of truth. From here, he started travelling and visiting places of religious importance in the region. According to a legend, he once arrived at Chalakapur, a small village near Bidar during his wanderings. The sun had already set and he had no place to stay at night. On the outskirts of the village, he saw a temple dedicated to Hanuman. The people of this village did not visit this temple after nightfall due to the fear of dacoits, thieves and wild animals. Prabhu arrived at this temple and planned to stay there for the night. He packed his clothes and other belongings in a cloth and safely deposited them on Shri Hanuman's Moorthi before sleeping in a corner of the temple. Next morning, the poojari (priest) arrived and was enraged to see that a young person had kept his belongings on the holy idol's shoulders. He woke Shri Prabhu up and asked him why he had done so. Prabhu said "He who takes care of the whole world can easily take care of my belongings in this desolate place, therefore I kept it with the lord". The poojari's anger knew no bounds and he started beating Shri Prabhu with a stick. It is believed that blood started oozing out of the Hanuman idol when the poojari beat Prabhu. Seeing wounds appearing on Hanuman's idol, the poojari thought that Prabhu must be none other than Hanuman in human form and begged for his forgiveness. Prabhu forgave him and asked him never to be harsh with devotees. He stayed at Chalakapur for a few months and people started flocking to him for his darshan. He arrived at Mailar near Bidar after leaving Chalakapur. It his here that he met Devi Venkamma or Madhumati Shyamala, his disciple (a yogini revered as a devi by Shri Manik Prabhu's devotees), for the first time. Prabhu stayed at Mailar for a few months and like Chalakapur, thousands of people started gathering to catch a glimpse of Shri Prabhu. After leaving Mailar, Prabhu proceeded to Bhalki. Prabhu is said to have performed penance in the jungles near Bhalki. Some accounts suggest that Prabhu taught Devi Venkamma samadhi and yoga in the jungles there. He then visited Chitguppa where he is said to have given darshan to his devotees in the divine form of Lord Basaveshwara.

Paragraph 35: A second interpretation suggests that ancient symbols such as the axis mundi lie in a particular philosophical or metaphysical representation of a common and culturally shared philosophical concept, which is that of a natural reflection of the macrocosm (or existence at grand scale) in the microcosm (which consists of either an individual, community, or local environment that shares the same principles and structures as the macrocosm). In this metaphysical representation of the universe, mankind is placed into an existence that serves as a microcosm of the universe or the entire cosmic existence, and who – in order to achieve higher states of existence or liberation into the macrocosm – must gain necessary insights into universal principles that can be represented by his life or environment in the microcosm. In many religious and philosophical traditions around the world, mankind is seen as a sort of bridge between either: two worlds, the earthly and the heavenly (as in Hindu, and Taoist philosophical and theological systems); or three worlds, namely the earthly, heavenly, and the "sub-earthly" or "infra-earthly" (e.g., the underworld, as in the Ancient Greek, Incan, Mayan, and Ancient Egyptian religious systems). Spanning these philosophical systems is the belief that man traverses a sort of axis, or path, which can lead from man's current central position in the intermediate realms into heavenly or sub-earthly realms. Thus, in this view, symbolic representations of a vertical axis represent a path of "ascent" or "descent" into other spiritual or material realms, and often capture a philosophy that considers human life to be a quest in which one develops insights or perfections in order to move beyond this current microcosmic realm and to engage with the grand macrocosmic order. 

Paragraph 36: After leaving home, Prabhu stayed and performed penance at Amrutkund - a holy place in the jungles near Manthal for six months. Devotees believe that Bhagawan Dattatreya, disguised as a Bairagi once visited Prabhu at Amritkund and gave him Danda, Deeksha and Jholi, mandating his future journey as a wandering yogi and an itinerant messenger of truth. From here, he started travelling and visiting places of religious importance in the region. According to a legend, he once arrived at Chalakapur, a small village near Bidar during his wanderings. The sun had already set and he had no place to stay at night. On the outskirts of the village, he saw a temple dedicated to Hanuman. The people of this village did not visit this temple after nightfall due to the fear of dacoits, thieves and wild animals. Prabhu arrived at this temple and planned to stay there for the night. He packed his clothes and other belongings in a cloth and safely deposited them on Shri Hanuman's Moorthi before sleeping in a corner of the temple. Next morning, the poojari (priest) arrived and was enraged to see that a young person had kept his belongings on the holy idol's shoulders. He woke Shri Prabhu up and asked him why he had done so. Prabhu said "He who takes care of the whole world can easily take care of my belongings in this desolate place, therefore I kept it with the lord". The poojari's anger knew no bounds and he started beating Shri Prabhu with a stick. It is believed that blood started oozing out of the Hanuman idol when the poojari beat Prabhu. Seeing wounds appearing on Hanuman's idol, the poojari thought that Prabhu must be none other than Hanuman in human form and begged for his forgiveness. Prabhu forgave him and asked him never to be harsh with devotees. He stayed at Chalakapur for a few months and people started flocking to him for his darshan. He arrived at Mailar near Bidar after leaving Chalakapur. It his here that he met Devi Venkamma or Madhumati Shyamala, his disciple (a yogini revered as a devi by Shri Manik Prabhu's devotees), for the first time. Prabhu stayed at Mailar for a few months and like Chalakapur, thousands of people started gathering to catch a glimpse of Shri Prabhu. After leaving Mailar, Prabhu proceeded to Bhalki. Prabhu is said to have performed penance in the jungles near Bhalki. Some accounts suggest that Prabhu taught Devi Venkamma samadhi and yoga in the jungles there. He then visited Chitguppa where he is said to have given darshan to his devotees in the divine form of Lord Basaveshwara.

Paragraph 37: A second interpretation suggests that ancient symbols such as the axis mundi lie in a particular philosophical or metaphysical representation of a common and culturally shared philosophical concept, which is that of a natural reflection of the macrocosm (or existence at grand scale) in the microcosm (which consists of either an individual, community, or local environment that shares the same principles and structures as the macrocosm). In this metaphysical representation of the universe, mankind is placed into an existence that serves as a microcosm of the universe or the entire cosmic existence, and who – in order to achieve higher states of existence or liberation into the macrocosm – must gain necessary insights into universal principles that can be represented by his life or environment in the microcosm. In many religious and philosophical traditions around the world, mankind is seen as a sort of bridge between either: two worlds, the earthly and the heavenly (as in Hindu, and Taoist philosophical and theological systems); or three worlds, namely the earthly, heavenly, and the "sub-earthly" or "infra-earthly" (e.g., the underworld, as in the Ancient Greek, Incan, Mayan, and Ancient Egyptian religious systems). Spanning these philosophical systems is the belief that man traverses a sort of axis, or path, which can lead from man's current central position in the intermediate realms into heavenly or sub-earthly realms. Thus, in this view, symbolic representations of a vertical axis represent a path of "ascent" or "descent" into other spiritual or material realms, and often capture a philosophy that considers human life to be a quest in which one develops insights or perfections in order to move beyond this current microcosmic realm and to engage with the grand macrocosmic order. 

Paragraph 38: While he never became one of the leading stars of global golf, and did not win a major championship, Coles was remarkable for his consistency, and even more for his durability. He was five times a top-ten finisher in the Open Championship, finishing third in 1961 and second in 1973, although arguably his closest chances came in 1970 (when he led after a first-round 65 and was only 3 off the lead going into the final round) and 1975 (where he followed second and third rounds of 69 and 67 with a 74 at Carnoustie, when a 70 would have earned him the Claret Jug). He led the British Order of Merit in both 1963 and 1970, and maintained a top-ten position in the Merit List for almost every year of the 1960s and 1970s. He was ranked 7th in the world on the inaugural Mark McCormack's world golf rankings in December 1968, a position he regained at the end of 1970. In 1982 at the age of 48 he won the Sanyo Open in Spain and held the distinction of being the oldest winner of a European Tour event for nearly 20 years. Even at the peak of his career, he made few appearances in the United States because of his fear of flying.

Paragraph 39: The fourth and final entry in the series featuring Drake, Uncharted 4: A Thief's End, centres around him searching for the treasure of infamous pirate Henry Avery. As a child, Nate runs away from the orphanage and reunites with his older brother Sam, who explains that he has located their mother's journals. They break into the house they had been sold to where the elderly owner reveals she knew their mother, a historian who had theorised that Francis Drake had heirs. She dies of heart failure before she can call off the police, forcing Nate and Sam to flee and adopt the surname Drake. Some years before the events of Drake's Fortune, Nate and Sam, with the help of associate Rafe Adler, infiltrate a Panamanian prison where they uncover a cross depicting Saint Dismas, the good thief. They begin their escape, however Sam is shot by guards and Nate and Rafe presume him dead. Several years after Drake's Deception, Nate has retired from treasure-hunting and lives with Elena whilst working as a salvager in New Orleans. Sam, who survived and spent the intervening years alive and imprisoned, visits Nate and reveals he was broken out of prison by drug lord Hector Alcazar, who has forced him to find Avery's treasure or be killed. Nate lies to Elena he has taken a salvaging job and, together with Sam and Sully, steals another cross from an auction, bringing them into conflict with Rafe and his partner, mercenary leader Nadine Ross. The item leads the trio to Scotland, where the Drakes find a map of King's Bay in Madagascar. Nadine corners the two but they escape. At King's Bay, they learn that Avery and other pirate captains pooled all their treasure and settled with it in Libertalia. At their hotel they find Elena, upset at Nate's deception, and she leaves, but despite this, Nate refuses to abandon the search. He and Sam travel to the island where Libertalia is and discover that the treasure was moved across the island to the town of New Devon. They are soon confronted by Nadine and Rafe, who reveals that he broke Sam out of prison, Alcazar having been long dead. Rafe tries to shoot Nate, who is inadvertently knocked off a cliff and later rescued by Elena. They travel to New Devon, discovering Avery and his second in-command, Thomas Tew, killed the other founders and kept the treasure for themselves. The two locate and rescue Sam with the help of Sully and decide to escape, but Sam decides to continue the hunt. Nate follows him and finds Avery's treasure-laden ship where Sam triggers a trap that sets the ship on fire. Nadine betrays Rafe and leaves, having grown tired of the risks involved. Rafe challenges Nate to a sword fight, ending in Nate dropping a load of treasure on him. Nate rescues Sam and they are picked up by Elena and Sully. Afterwards, Sam and Sully team up together while Elena buys the salvage company, installing Nate as owner. Years later, their teenage daughter Cassie discovers evidence of the two's former treasure-hunting life, which they decide to tell her about.

Paragraph 40: "Love at First Sight" received generally positive reviews from music critics; majority of the critics commended the song's commercial appeal and composition. Minor criticism was towards the production similarities of Minogue's previous singles from Fever. The single was a commercial success around the world. In her native Australia, it peaked at number three on the ARIA Singles Chart, and in the United Kingdom, it debuted and peaked at number two on the UK Singles Chart. It also charted within the top-ten in countries including Canada, Denmark, Ireland, Spain and New Zealand. In the United States, "Love at First Sight" peaked at number 23 on the Billboard Hot 100 and number one on the Dance Club Songs chart.

Paragraph 41: The first type of behavior is when "investors take action that is ex-ante individually rational but lead to excessive co-movements excessive in the sense that they cannot be explained by real fundamentals." It breaks down into two sub-categories, liquidity and incentive problems and information asymmetries and coordination problems. The first sub-category is liquidity and incentive problems. A reduction of equity prices can result in a loss of money for investors. "These losses may induce investors to sell off securities in other markets to raise cash in anticipation of a higher frequency of redemptions." These liquidity problems are also challenges for banks, specifically commercial banks. Incentive problems can also have the same effects as liquidity problems. For instance, the first signs of a crisis may cause investors to sell their holdings in some countries, resulting in equity and different asset markets in economies to decline in value. This causes the value of currencies in these economies to also decrease. The second sub-category is information asymmetries and coordination problems. This type of investor behavior can either be considered rational or irrational. This sub-category is when one group, or country, has more or significantly better information compared to another group or country. This can cause a market failure problem, which could potentially cause a financial crisis.

Paragraph 42: The fourth and final entry in the series featuring Drake, Uncharted 4: A Thief's End, centres around him searching for the treasure of infamous pirate Henry Avery. As a child, Nate runs away from the orphanage and reunites with his older brother Sam, who explains that he has located their mother's journals. They break into the house they had been sold to where the elderly owner reveals she knew their mother, a historian who had theorised that Francis Drake had heirs. She dies of heart failure before she can call off the police, forcing Nate and Sam to flee and adopt the surname Drake. Some years before the events of Drake's Fortune, Nate and Sam, with the help of associate Rafe Adler, infiltrate a Panamanian prison where they uncover a cross depicting Saint Dismas, the good thief. They begin their escape, however Sam is shot by guards and Nate and Rafe presume him dead. Several years after Drake's Deception, Nate has retired from treasure-hunting and lives with Elena whilst working as a salvager in New Orleans. Sam, who survived and spent the intervening years alive and imprisoned, visits Nate and reveals he was broken out of prison by drug lord Hector Alcazar, who has forced him to find Avery's treasure or be killed. Nate lies to Elena he has taken a salvaging job and, together with Sam and Sully, steals another cross from an auction, bringing them into conflict with Rafe and his partner, mercenary leader Nadine Ross. The item leads the trio to Scotland, where the Drakes find a map of King's Bay in Madagascar. Nadine corners the two but they escape. At King's Bay, they learn that Avery and other pirate captains pooled all their treasure and settled with it in Libertalia. At their hotel they find Elena, upset at Nate's deception, and she leaves, but despite this, Nate refuses to abandon the search. He and Sam travel to the island where Libertalia is and discover that the treasure was moved across the island to the town of New Devon. They are soon confronted by Nadine and Rafe, who reveals that he broke Sam out of prison, Alcazar having been long dead. Rafe tries to shoot Nate, who is inadvertently knocked off a cliff and later rescued by Elena. They travel to New Devon, discovering Avery and his second in-command, Thomas Tew, killed the other founders and kept the treasure for themselves. The two locate and rescue Sam with the help of Sully and decide to escape, but Sam decides to continue the hunt. Nate follows him and finds Avery's treasure-laden ship where Sam triggers a trap that sets the ship on fire. Nadine betrays Rafe and leaves, having grown tired of the risks involved. Rafe challenges Nate to a sword fight, ending in Nate dropping a load of treasure on him. Nate rescues Sam and they are picked up by Elena and Sully. Afterwards, Sam and Sully team up together while Elena buys the salvage company, installing Nate as owner. Years later, their teenage daughter Cassie discovers evidence of the two's former treasure-hunting life, which they decide to tell her about.

Paragraph 43: The fourth and final entry in the series featuring Drake, Uncharted 4: A Thief's End, centres around him searching for the treasure of infamous pirate Henry Avery. As a child, Nate runs away from the orphanage and reunites with his older brother Sam, who explains that he has located their mother's journals. They break into the house they had been sold to where the elderly owner reveals she knew their mother, a historian who had theorised that Francis Drake had heirs. She dies of heart failure before she can call off the police, forcing Nate and Sam to flee and adopt the surname Drake. Some years before the events of Drake's Fortune, Nate and Sam, with the help of associate Rafe Adler, infiltrate a Panamanian prison where they uncover a cross depicting Saint Dismas, the good thief. They begin their escape, however Sam is shot by guards and Nate and Rafe presume him dead. Several years after Drake's Deception, Nate has retired from treasure-hunting and lives with Elena whilst working as a salvager in New Orleans. Sam, who survived and spent the intervening years alive and imprisoned, visits Nate and reveals he was broken out of prison by drug lord Hector Alcazar, who has forced him to find Avery's treasure or be killed. Nate lies to Elena he has taken a salvaging job and, together with Sam and Sully, steals another cross from an auction, bringing them into conflict with Rafe and his partner, mercenary leader Nadine Ross. The item leads the trio to Scotland, where the Drakes find a map of King's Bay in Madagascar. Nadine corners the two but they escape. At King's Bay, they learn that Avery and other pirate captains pooled all their treasure and settled with it in Libertalia. At their hotel they find Elena, upset at Nate's deception, and she leaves, but despite this, Nate refuses to abandon the search. He and Sam travel to the island where Libertalia is and discover that the treasure was moved across the island to the town of New Devon. They are soon confronted by Nadine and Rafe, who reveals that he broke Sam out of prison, Alcazar having been long dead. Rafe tries to shoot Nate, who is inadvertently knocked off a cliff and later rescued by Elena. They travel to New Devon, discovering Avery and his second in-command, Thomas Tew, killed the other founders and kept the treasure for themselves. The two locate and rescue Sam with the help of Sully and decide to escape, but Sam decides to continue the hunt. Nate follows him and finds Avery's treasure-laden ship where Sam triggers a trap that sets the ship on fire. Nadine betrays Rafe and leaves, having grown tired of the risks involved. Rafe challenges Nate to a sword fight, ending in Nate dropping a load of treasure on him. Nate rescues Sam and they are picked up by Elena and Sully. Afterwards, Sam and Sully team up together while Elena buys the salvage company, installing Nate as owner. Years later, their teenage daughter Cassie discovers evidence of the two's former treasure-hunting life, which they decide to tell her about.

Paragraph 44: Much of McKenzie's research on microenterprises has been conducted with Suresh de Mel and Woodruff in Sri Lanka. In one study, after randomly assigning cash grants to microentrepreneurs, they find annual real returns to capital of 55-63% per year, i.e., much higher than prevailing market interest rates, with the returns varying by entrepreneurial ability and household wealth, but not by risk aversion, suggesting that insufficient access to credit might not be a key constraint. Faced with the difficulty of measuring profits, they find that simply asking firms about their profits offers a more accurate measure than detailed questions on revenues and expenses, as firms tend to underreport a nearly a third of their revenues, and that while providing entrepreneurs with account diaries helps address that issue, it doesn't significantly change reported profits. Moreover, the positive returns to capital are found to be completely concentrated among enterprises owned by men, a fact that cannot be explained by differences in the entrepreneurs' characteristics, but rather suggests that capital given to female entrepreneurs is more likely to be consumed or misinvested by other household members. In further work on this issue, they randomly offer both existing and potential female microentrepreneurs either the ILO's Start-and-Improve Your Business (SIYB) programme or a combination of SIYB training and a cash grant, then finding that the training only has an impact on business profitability for new entrepreneurs and that the impact of the combined support dissipates in the second year. In a comprehensive review of research on business trainings in developing countries, McKenzie and Woodruff conclude that business trainings generally have only modest impacts on existing firms, partly because firm owners' application of the taught practices is often limited, though trainings seem to help prospective entrepreneurs launch start-ups faster and better. Together with Woodruff and de Mel, McKenzie has argued most microentrepreneurs ("own account workers") are more akin to wage workers than larger firm owners, suggesting that most of them - unlike e.g. Hernando de Soto's argument - are merely waiting for wage work and unlikely to become employers. Another key finding related to Sri Lankan firms is that providing informal enterprises with payments equivalent to two months of the profits of the median firm leads to registration of half of the firms, whereas the mere provision of information about the registration process and possibility of getting reimbursed for registration costs has no impact; land ownership issues are raised as the most common reason for not registering.

Paragraph 45: A second interpretation suggests that ancient symbols such as the axis mundi lie in a particular philosophical or metaphysical representation of a common and culturally shared philosophical concept, which is that of a natural reflection of the macrocosm (or existence at grand scale) in the microcosm (which consists of either an individual, community, or local environment that shares the same principles and structures as the macrocosm). In this metaphysical representation of the universe, mankind is placed into an existence that serves as a microcosm of the universe or the entire cosmic existence, and who – in order to achieve higher states of existence or liberation into the macrocosm – must gain necessary insights into universal principles that can be represented by his life or environment in the microcosm. In many religious and philosophical traditions around the world, mankind is seen as a sort of bridge between either: two worlds, the earthly and the heavenly (as in Hindu, and Taoist philosophical and theological systems); or three worlds, namely the earthly, heavenly, and the "sub-earthly" or "infra-earthly" (e.g., the underworld, as in the Ancient Greek, Incan, Mayan, and Ancient Egyptian religious systems). Spanning these philosophical systems is the belief that man traverses a sort of axis, or path, which can lead from man's current central position in the intermediate realms into heavenly or sub-earthly realms. Thus, in this view, symbolic representations of a vertical axis represent a path of "ascent" or "descent" into other spiritual or material realms, and often capture a philosophy that considers human life to be a quest in which one develops insights or perfections in order to move beyond this current microcosmic realm and to engage with the grand macrocosmic order. 

Paragraph 46: After leaving home, Prabhu stayed and performed penance at Amrutkund - a holy place in the jungles near Manthal for six months. Devotees believe that Bhagawan Dattatreya, disguised as a Bairagi once visited Prabhu at Amritkund and gave him Danda, Deeksha and Jholi, mandating his future journey as a wandering yogi and an itinerant messenger of truth. From here, he started travelling and visiting places of religious importance in the region. According to a legend, he once arrived at Chalakapur, a small village near Bidar during his wanderings. The sun had already set and he had no place to stay at night. On the outskirts of the village, he saw a temple dedicated to Hanuman. The people of this village did not visit this temple after nightfall due to the fear of dacoits, thieves and wild animals. Prabhu arrived at this temple and planned to stay there for the night. He packed his clothes and other belongings in a cloth and safely deposited them on Shri Hanuman's Moorthi before sleeping in a corner of the temple. Next morning, the poojari (priest) arrived and was enraged to see that a young person had kept his belongings on the holy idol's shoulders. He woke Shri Prabhu up and asked him why he had done so. Prabhu said "He who takes care of the whole world can easily take care of my belongings in this desolate place, therefore I kept it with the lord". The poojari's anger knew no bounds and he started beating Shri Prabhu with a stick. It is believed that blood started oozing out of the Hanuman idol when the poojari beat Prabhu. Seeing wounds appearing on Hanuman's idol, the poojari thought that Prabhu must be none other than Hanuman in human form and begged for his forgiveness. Prabhu forgave him and asked him never to be harsh with devotees. He stayed at Chalakapur for a few months and people started flocking to him for his darshan. He arrived at Mailar near Bidar after leaving Chalakapur. It his here that he met Devi Venkamma or Madhumati Shyamala, his disciple (a yogini revered as a devi by Shri Manik Prabhu's devotees), for the first time. Prabhu stayed at Mailar for a few months and like Chalakapur, thousands of people started gathering to catch a glimpse of Shri Prabhu. After leaving Mailar, Prabhu proceeded to Bhalki. Prabhu is said to have performed penance in the jungles near Bhalki. Some accounts suggest that Prabhu taught Devi Venkamma samadhi and yoga in the jungles there. He then visited Chitguppa where he is said to have given darshan to his devotees in the divine form of Lord Basaveshwara.

Paragraph 47: Much of McKenzie's research on microenterprises has been conducted with Suresh de Mel and Woodruff in Sri Lanka. In one study, after randomly assigning cash grants to microentrepreneurs, they find annual real returns to capital of 55-63% per year, i.e., much higher than prevailing market interest rates, with the returns varying by entrepreneurial ability and household wealth, but not by risk aversion, suggesting that insufficient access to credit might not be a key constraint. Faced with the difficulty of measuring profits, they find that simply asking firms about their profits offers a more accurate measure than detailed questions on revenues and expenses, as firms tend to underreport a nearly a third of their revenues, and that while providing entrepreneurs with account diaries helps address that issue, it doesn't significantly change reported profits. Moreover, the positive returns to capital are found to be completely concentrated among enterprises owned by men, a fact that cannot be explained by differences in the entrepreneurs' characteristics, but rather suggests that capital given to female entrepreneurs is more likely to be consumed or misinvested by other household members. In further work on this issue, they randomly offer both existing and potential female microentrepreneurs either the ILO's Start-and-Improve Your Business (SIYB) programme or a combination of SIYB training and a cash grant, then finding that the training only has an impact on business profitability for new entrepreneurs and that the impact of the combined support dissipates in the second year. In a comprehensive review of research on business trainings in developing countries, McKenzie and Woodruff conclude that business trainings generally have only modest impacts on existing firms, partly because firm owners' application of the taught practices is often limited, though trainings seem to help prospective entrepreneurs launch start-ups faster and better. Together with Woodruff and de Mel, McKenzie has argued most microentrepreneurs ("own account workers") are more akin to wage workers than larger firm owners, suggesting that most of them - unlike e.g. Hernando de Soto's argument - are merely waiting for wage work and unlikely to become employers. Another key finding related to Sri Lankan firms is that providing informal enterprises with payments equivalent to two months of the profits of the median firm leads to registration of half of the firms, whereas the mere provision of information about the registration process and possibility of getting reimbursed for registration costs has no impact; land ownership issues are raised as the most common reason for not registering.

Answer: 9