{"id":3079,"date":"2013-05-24T02:19:06","date_gmt":"2013-05-24T02:19:06","guid":{"rendered":"http:\/\/www.taxdebtadvisors.com\/blog\/?p=3079"},"modified":"2013-05-24T02:19:06","modified_gmt":"2013-05-24T02:19:06","slug":"voltaire-and-your-arizona-irs-problem","status":"publish","type":"post","link":"https:\/\/taxdebtadvisors.com\/blog\/voltaire-and-your-arizona-irs-problem\/","title":{"rendered":"Voltaire and Your Arizona IRS Problem"},"content":{"rendered":"
There are many valid arguments in the philosophy of Voltaire. \u00a0The best source containing many of his ideas comes from his novel titled, Candide. \u00a0Knowing that having a serious IRS matter is not to be taken lightly, Scott Allen E.A know the reality of what you are facing. \u00a0Scott Allen has the expertise you are seeking and can provide you the best IRS settlement allowed by law. \u00a0Call Scott Allen E.A. at 480-926-9300 and schedule your free initial consultation.<\/div>\n

Voltaire (1694-1778)<\/p>\n

Candide\u2014\u201cCultivating our Garden\u201d<\/p>\n

\u201cAnimals have these advantages over man: they never hear the clock strike, they die without any idea of death, they have no theologians to instruct them, their last moments are not disturbed by unwelcome and unpleasant ceremonies, their funerals cost them nothing, and no one starts lawsuits over their wills.\u201d\u2014Voltaire<\/div>\n
\u201cWork saves us from three great evils; boredom, vice and need.\u201d\u2014Voltaire, Candide<\/div>\n
Voltaire was a French philosopher, novelist, playwright who insisted that the task of the intellectual is to \u201cCrush infamy!\u201d \u00a0For Voltaire, infamy consisted of all forms of intolerance. \u00a0Despite imprisonment and exile, Voltaire spent much of his life resisting the tyranny of religious and political repression.<\/div>\n
In this Chapter we will review his novel, Candide, published in 1759, to demonstrate his combination of wit, satire and narrative skills to expose the philosophy of optimism. \u00a0I am referring to the kind of optimism that prevents our awareness of evil, especially of kind of evil that is the product of human cruelty or complacency.<\/div>\n
Voltaire grew up in a middle class home, received a Jesuit education and took up the practice of law. \u00a0He soon abandoned his career in law for literature. \u00a0His satiric writings soon put him on the wrong side of the law and he spent 11 months in the Bastille when he was in his early 20s. \u00a0His imprisonment did not deter him from continuing to write and publish works critical of social injustice and political inequity. \u00a0Although his business speculations made him a rich man by the time he was in his early 30s, his wealth did not protect him from further imprisonment.<\/div>\n
In 1726, Voltaire left France and spent three years in exile, mostly in England. \u00a0His philosophical letters, originally called The English Letters, which were published in 1734, was a result of his time in England. \u00a0The letters are the work of an imaginary French visitor to England writing home, praising English tolerance and pragmatism. \u00a0Their publication, like so much of Voltaire\u2019s work, upset the authorities and his printer was imprisoned and the letters were publicly burned.<\/div>\n

After publishing these philosophical letters, Voltaire was condemned by the Parliament of Paris as offensive to politics and religion. \u00a0When he returned to France, Voltaire spent the next 15 years living on the estate of his wealthy patron and mistress, studying and writing extensively. \u00a0After her death in 1749, Voltaire lived at the court of Frederick the Great of Prussia until 1752. \u00a0 Only when he was in his late 50s did Voltaire finally purchase property of his own outside of Geneva, Switzerland. \u00a0Voltaire spent the last 20 years of his life in Geneva at his estate, where he wrote essays, participated in politics and corresponded with royalty, philosophers and actors.<\/p>\n

In the last year of his life, 1778, Voltaire, now famous throughout Europe as a social critic and writer, returned to Paris in triumph, but died three months later. \u00a0He was denied burial in consecrated ground and his body was smuggled out of Paris. \u00a0In 1791 his remains were returned to Paris and in an elaborate funeral procession organized by French revolutionaries, he was buried at the Pantheon. \u00a0When the Bourbons returned to power, the remains of both Voltaire and Rousseau were removed from the Pantheon, carried in a sack to the outskirts of the city and dumped into a pit of quicklime.<\/div>\n
Voltaire was one of the Enlightenment\u2019s preeminent philosophers who believed in human perfectibility, religious tolerance and deism which is a belief based on nature and reason, and in the existence of a God or Supreme Being rather than the Christian God of revealed religion.<\/div>\n

With their progressive views, especially the concept of religious tolerance and rational inquiry, these writers inevitably challenged the political, religious and philosophical establishments. \u00a0Voltaire\u2019s work spans across the spectrum of literary genres and style, from drama to history and philosophy. \u00a0He believed that experience in the material world could be categorized and thus controlled through the intellect.<\/p>\n

Though Voltaire considered his best work to be his tragedies, he is remembered now mostly for his satirical works like Candide. \u00a0Candide was published anonymously in 1759 and distributed illegally. \u00a0It enjoyed instant success, even though those who were the objects of this satire naturally condemned it as scandalous and indecent.
\nThe police were ordered to seize all copies of Candide that could be found, but the controversy only served to fuel the book\u2019s popularity, and by the end of the year at least 17 editions of the work had been published. \u00a0Religious officials pronounced the book full of dangerous principles concerning religion and encouraging moral deprivation.
\nCandide voices outrage against the capacity of man to brutalize his fellowmen and spares no one in his attacks. \u00a0Voltaire attacks the aristocrats, military and religious power structures that work together to create a world of cruelty and inequality because it supports their own vices\u2014greed, decadence, hypocrisy and egotism. \u00a0Voltaire\u2019s ridiculously contrived plots, impossible coincidences and people resurrected from the dead, mocks the gullibility of readers of fiction who mistake the imaginary for actual events.
\nThe dark comedy of the misadventures of Candide and his companions is a mockery of a belief in a rational and just plan for the universe without providing much comfort and optimism for the future. \u00a0Voltaire satirizes, in particular, the optimistic philosophy of Leibniz. \u00a0Voltaire reduces Leibniz\u2019 philosophy to an unfairly simplistic formula: Everything is for the best in the best of all possible worlds.
\nAccording to Leibniz, God is omnipotent and, therefore, could have made any kind of world, but he is also benevolent, and so He would necessarily have made the best possible world so that what may strike us as problematic, or evil, or difficult in the creation is really there to provide some greater good which would have been lost had the apparent evil not been part of the plan. \u00a0To take a very simplistic example, if we fall off a ladder and break a leg, or an expensive vase falls and breaks into a hundred pieces, we might see gravity as a destructive part of the universe we live in. \u00a0Since God could have made any kind of world, He could have made one without gravity. \u00a0The logic of this argument would say, gravity keeps everything in its place and keeps us from flying off into space, and so the benefits of gravity outweigh its detriments. \u00a0The best of all possible worlds, therefore, will necessarily have gravity in it.<\/p>\n

This argument applies to everything in our world. \u00a0It is true for earthquakes, floods, famines and disease. \u00a0All of which are necessary if we could simply see the larger picture to understand what greater good comes from these apparent evils.<\/p>\n

This theory can be a comfort in times of disaster. \u00a0If something really terrible happens to us, we may be able to feel slightly better about it if we can understand that it is serving some larger good. \u00a0But it can also lead to apathy to make the world better, since if all pain and suffering in the world serve some larger purpose; there is no reason to try to minimize it because it is there to provide some greater good.
\nVoltaire himself was an optimist early in his life. \u00a0It was the trendy idea of the age, and it could be reconciled with Deism, which was the religion of the intelligentsia, which saw God as a cosmic watch maker who had created the universe, wound it up, and then left it to run by its own natural laws. \u00a0As Voltaire grew older, though, he found it harder to justify the sheer amount of misery and calamity in the world with confidence that it was leading to some greater good. \u00a0A turning point for him was the Lisbon earthquake of November 1, 1755. \u00a0On the Catholic calendar, November 1st is All Saints\u2019 Day, so many of the inhabitants of Lisbon were in church when the earthquake struck. \u00a0It leveled the city and it killed between 30,000 and 40,000 people. \u00a0In a letter that Voltaire wrote shortly after the Lisbon earthquake he said:
\nPeople will be hard put to explain how the laws of motion bring about such frightful disasters in the best of all possible worlds; a hundred thousand ants, our neighbors, wiped out at one stroke in this single ant-hill, and half of them perishing no doubt in indescribable agonies amid ruins from which they could not be dragged; families ruined at the ends of Europe, the fortunes of a hundred traders\u2026buried in the ruins of Lisbon\u2014what a terrible gamble is the game of human life!…If the Pope had been at Lisbon, would he have dared to say, All is well?…There is a terrible argument against optimism.
\nThe full response of Voltaire to the Lisbon earthquake and to his abandoning the whole idea of Optimism came four years later in Candide, which is subtitled Optimism. \u00a0Everything that happens to the little group of protagonists Voltaire brings together in this book has happened to somebody in the course of history, and some of the events in the book are based on actual historical events.
\nReading Candide is like watching a Roadrunner cartoon in which Wile E. Coyotes is killed about ten times in five minutes, and every time he bounces back to skim through his Acme catalogue to come up with his next plan for catching the Roadrunner. \u00a0Every episode or adventure leads to the next without there being necessarily a causal connection between them. \u00a0Candide is a satire on human efforts to comprehend life and the universe.
\nCandide is about the misadventures of Candide, Voltaire\u2019s na\u00efve hero, whose name suggests both his directness, his honest\u2014he is candid\u2014but also in its Latin form means \u201cwhite.\u201d \u00a0 Candide adheres steadfastly to the tenets of optimism, as taught to him by his childhood mentor, Pangloss: \u201cPan,\u201d which means \u201call,\u201d and \u201cgloss,\u201d which means \u201clanguage\u201d or \u201ctalk.\u201d \u00a0Pangloss preaches Leibniz\u2019 philosophy, that all is good in the world, despite any evidence to the contrary.<\/p>\n

Pangloss gives lessons on \u201cmetaphysico-theological-comolonigology,\u201d whatever the heck that is. \u00a0 He proved admirably that there cannot possibly be an effect without a cause; and, that in this best of all possible worlds, the Baron\u2019s castle was the best of all castles, and his wife the best of all possible baronesses.
\n\u2018It is clear,\u201d said he, \u2018that things cannot be otherwise than as they are; for since everything is made to serve an end, everything necessarily serves the best end. \u00a0Observe. \u00a0Noses were made to support spectacles. \u00a0Hence, we have spectacles. \u00a0Legs, as anyone can plainly see, were made to be shaped and build castles with, thus my lord has a fine castle; for the greatest baron in the province should have the finest house. \u00a0And since pigs were made to be eaten, we eat pork all year round. \u00a0Consequently, those who say everything is well are uttering mere stupidities; they should say everything is for the best.\u2019
\nPangloss is all talk and is incapable of judging reality, which is, on the evidence of what happens to him and Candide, pretty amazing. \u00a0Cunegonde is Candide\u2019s love interest and his search for her is the plot of this novel. \u00a0Cunegonde is also a student of Pangloss, but life\u2019s hardships lead her to become ambivalent about his optimistic teachings and thus suggest that women\u2019s more pragmatic approach to reality might be, in the end, more productive than merely philosophizing about life.
\nHalf way through Candide\u2019s journeys, he meets Martin, who remains the hero\u2019s travel companion throughout the rest of the story. \u00a0Martin is a pessimist, a self-described Manichean\u2014that is, one who sees the universe as a battlefield between good and evil and who predictably sees the world contrary to Pangloss.
\nIn the first half of the novel, Candide\u2019s journey is determined by chance rather than by his own free will. \u00a0In the second half, Candide actively pursues his own choices, although it does not seem to offer him any advantage in dealing with the world.
\nIn chapter 1, Candide is exiled from his native Wesphalia, an earthly paradise, when his protector discovers his daughter, the Baroness Cunegonde, kissing Candide. \u00a0Candide innocently believes that life at the Baron\u2019s chateau is \u201cthe best of all possible worlds,\u201d as Pangloss has taught him and thus he accepts being exiled from what he believes to be paradise. \u00a0Candide\u2019s education about the real nature of the world begins as soon as he leaves Wesphalia and finds himself ultimately fleeing violence or persecution and being saved by the goodness of strangers.
\nIn chapter 2, for example, he is duped into joining the Bulgarian army, but deserts his unit when he experiences the atrocities of war. \u00a0Atrocities committed first by one side and then in revenge by the other, but all in accordance with law. When he flees to Holland, he escapes these horrors and is reunited with Dr. Pangloss, who is at first unrecognizable because he is suffering the ravages of syphilis:
\nDespite his condition, Pangloss insists that syphilis is a necessary ingredient, and indispensable part of the best of all possible worlds, since his private misfortune generates the need for public welfare. \u00a0His condition gives others the opportunity to practice charity.
\nPangloss and Candide then travel to Lisbon, just in time to be injured in the terrible earthquake that devastated the city in 1755. \u00a0Pangloss appears to die at the hands of the Inquisition, while Candide narrowly escapes death and is reunited with Cunegonde who miraculously recovers from the rape and disemboweling committed on her body by Bulgarian soldiers. By chance, Candide kills her lover, the Grand Inquisitor and then flees with her to the New World, where Candide once again loses Cunegonde to a lascivious colonial governor in Buenos Aires. \u00a0Candide once again escapes death by vengeful natives in Paraguay, and his companion, Cacambo concludes, \u201cThis hemisphere is no better than the other.\u201d
\nGiving themselves over entirely to fate, Candide and Cacambo take a small boat down the river in Paraguay where they discover the mythical city of El Dorado, where the streets are paved in gold, people are good-natured, healthy and free of ambition and everyone is equal and equally enlightened.
\nCandide\u2019s departure from El Dorado suggests that even if Pangloss were right, even if there were a place where all was for the best and the best of all possible worlds, it is in man\u2019s nature to reject it and see a more varied happiness, one that is more desirable, precisely because it is more uncertain.<\/p>\n

In the second half of the narrative, Candide decides his own fate by choosing an itinerary with the goal of finding Cunegonde. \u00a0Returning to the real world from El Dorado is thwarted and prolonged by villains.
\nCunegonde, our hero\u2019s only hope of happiness, remains elusive until late in the novel, when Candide and his associates rescue her. \u00a0 But this only brings disillusionment as she is not longer as Candide remembers her.
\nThe tender lover Candide, sees his lovely Cunegonde with her skin weathered, her eyes bloodshot, her breast fallen, her cheeks seamed, her arms red and scaly, recoiled three steps in horror, and then advance, only out of politeness.
\nIn the last chapter, Candide, Cunegonde, Cacambo, Martin, Old Woman and Pangloss settle together on a small plot of land in Turkey. \u00a0When not arguing with each other, they inevitably encounter the last of human vices, boredom.
\n\u2018I should like to know,\u2019 says the Old Woman, \u201cWhich is worse, being raped 100 times by Negro pirates, having a buttock cut off, running the gauntlet in the Bulgur army, being flogged and hanged, being dissected, and rowing in the galley, experiencing, in a word, all the miseries though which we have passed, or else just setting here, doing nothing?\u2019
\nThey attempt to rejoin humanity but consult some locals first. \u00a0One tells them not to concern themselves with God\u2019s intentions; an old farmer tells them not to concern themselves with public affairs and just work their land, which will spare them from the three evils: boredom, vice, and need. \u00a0The whole group take this advice and cultivate their garden and find a certain degree of peace and happiness\u2014though it is an imperfect happiness.
\nDr. Pangloss\u2019 philosophizing provides no solution to the problem of evil in the world. \u00a0Pangloss\u2019 optimism is worse than the mere absence of the solution because it justifies passivity and indifference to the cruelties in this world. \u00a0Thus, like other defenses against evil, such as the Christian belief in the value of suffering and a heavenly reward, or the romanticized violence of medieval conquests, Pangloss\u2019 optimism does nothing to resist evil or change the world for the better.
\nVoltaire wishes to challenge the philosophy of optimism in order to argue for the presence of free will in man. \u00a0According to Voltaire, Leibniz asserts that God made only one world, \u201cthe best of all possible worlds,\u201d which necessarily includes original sin. \u00a0Leibniz thus sustains a central claim of the religious establishment, that man is born evil and must depend on the Church for spiritual reform.
\nVoltaire argues that man is born free to choose between good and evil. \u00a0The many instances of vice and corruption encountered in Candide are not part of God\u2019s master plan; rather, these evils are the product of man\u2019s failure to choose good and resist evil.
\nIn El Dorado, a world that exists outside of both the New and Old World\u2014in other words, a utopian space. \u00a0Candide suggests tentatively:
\nThis is probably the country where everything is for the best, for it\u2019s absolutely necessary that such a country should exist somewhere; and whatever master Pangloss said of the matter, I have often had occasion to notice that things went very badly in Westphalia.
\nOne of the most disturbing episodes in this story happens when Candide tries to hire a passage on a boat from Surinam to Italy, along with a couple of rare sheep he still has left over from El Dorado. \u00a0The Dutch merchant with whom he is trying to book a passage sets a fee; Candide agrees to pay it. \u00a0But the ease with which Candide has decided that he will pay that fee suggests to the merchant that he is dealing with a rich man, so he goes away and comes back a little later. \u00a0He says, \u201cI\u2019m going to have to double that fee.\u201d \u00a0Candide say, \u201cOkay.\u201d \u00a0So the merchant leaves again and comes back a little bit later and he raises the fee again. \u00a0Candide says, \u201cAlright, I\u2019ll pay that.\u201d \u00a0Then the merchant takes the sheep and all of Candide\u2019s luggage aboard and then sets sail without Candide. \u00a0Candide immediately rushes to the house of a Dutch magistrate and there he knocks very loudly on the door. \u00a0He is, after all upset after having lost a great fortune to the merchant.
\nIn telling his story, he perhaps speaks a little louder than he usually does and the magistrate fines him a large amount for disturbing the peace. \u00a0After paying the fine the magistrate says, \u201cOkay, now, if you talk quietly, I\u2019ll listen to the rest of your story.\u201d \u00a0Candide tells him the whole story of what the merchant did to him. \u00a0The magistrate charges him another exorbitant fee for listening to the story, promises to look into it, and then that is the end of the matter. \u00a0Nothing ever comes of it. \u00a0Candide, in reflecting back on this, says that, while he has endured a lot more painful experiences, this one really affected him the most. \u00a0He says that the sheer treachery of the merchant and the mechanical, complacent, coldness of the magistrate make him dwell on what he calls the \u201cmalice of men in all its ugliness\u201d and this puts him into a very deep melancholy.
\nAnd so it goes throughout the course of this book. \u00a0Just outside Surinam, Candide and his traveling companion come up upon a black man who is missing a right hand and a left leg. \u00a0He tells them that he works in a sugar mill as a slave. \u00a0Once he caught his finger in the machinery and the punishment for catching your finger in the machinery is to have your hand cut off. \u00a0Once he tried to run away and the punishment for trying to run away is to have your leg cut off. \u00a0Candide tells his companion he thinks he is going to have to give up on the theory of Optimism. \u00a0When his companion says, \u201cWhat is Optimism?\u201d \u00a0Candide says, \u201cIt\u2019s a mania for saying that all is well when one is in Hell.\u201d \u00a0Despite his pity for the Negro, Candide\u2019s belief that even this injustice must serve a useful purpose shows his passivity in the face of evil.
\nThe question about all of this is where does human nature come from? \u00a0Why are humans the way they are? \u00a0Candide asks Martin:
\nDo you believe that men have always massacred one another as they do today? \u00a0That they have always been liars, traitors, ingrates, thieves, weaklings, sneaks, cowards, backbiters, gluttons, drunkards, misers, climbers, killers, calumniators, sensualists, fanatics, hypocrites, and fools?
\nAnd Martin says, \u201cWhat do you think? \u00a0Do you think hawks have always eaten pigeons when they could find them? \u00a0For Martin, human nature is as fixed as hawk nature. \u00a0The overwhelming theme in Candide is that people are corrupt, even if they were not born that way. \u00a0This is a very pessimistic view of the world, but even Martin, the pessimist, admits that it is always good to have hope. \u00a0This book offers the only hope for happiness in a largely corrupt world through the exercise of a collective free will, that is, \u201ccultivating our gardens\u201d or creating a greater social good.
\nThe whole little group entered into this laudable scheme. \u00a0Each one began to exercise his talents. \u00a0The little plot yielded fine crops. \u00a0Cunegonde was, to tell the truth, remarkably ugly, but she became an excellent pastry cook. \u00a0Old Woman did the laundry. \u00a0Everyone did something useful. \u00a0Pangloss sometimes used to say to Candide, \u2018All events are linked together in the best of all possible worlds, for, after all, if you had not been driven from a fine castle by being kicked in the backside for love of Miss Cunegonde, if you hadn\u2019t been sent before the Inquisition, if you hadn\u2019t traveled across America on foot, if you hadn\u2019t given a good sword thrust to the Baron, if you hadn\u2019t lost all of your sheep from the good land of El Dorado, you wouldn\u2019t be sitting here eating candied citron and pistachios.
\n\u2018That is very well put,\u2019 said Candide, \u2018but we must cultivate our garden.\u2019
\nThere are lots of ways we can interpret cultivation of our garden. \u00a0Voltaire uses a metaphor about \u201cmice in the galleys.\u201d \u00a0This metaphor suggests that the universe was not made for our specifications any more than the ship was made for mice. \u00a0Like the mice, we are accidental tourists on this planet. \u00a0Speculations about good and evil, about the purposes of creation, are as foolish as mice speculating on the nature of the ship.
\nThe Turkish farmers says that work keeps us, individually from boredom, vice and poverty. \u00a0That is, if we stay busy, we will be less likely to be entangled in pointless speculations like the mice on the galley. \u00a0Martin says, \u201cLet\u2019s work without speculating, it\u2019s the only way of rendering life bearable.\u201d<\/p>\n

Voltaire Quotes<\/span>
\nEvery man is guilty of all the good he didn\u2019t do.
\nJudge a man by his questions rather than by his answers.
\nI disapprove of what you say, but I will defend to the death your right to say it.
\nEach player must accept the cards life deals him or her: but once they are in hand, he or she alone must decide how to play the cards in order to win the game.
\nFaith consists in believing when it is beyond the power of reason to believe.
\nIs there anyone so wise as to learn by the experience of others?
\nIt is hard to free fools from the chains they revere.
\nNo problem can withstand the assault of sustained thinking.
\nNo snowflake in an avalanche ever feels responsible.
\nOptimism is the madness of insisting that all is well when we are miserable.
\nWhen it is a question of money, everybody is of the same religion.<\/p>\n

Scott Allen E.A. has witnessed the success of his family\u2019s IRS resolution practice first hand and is carrying on the tradition to the second generation. \u00a0Tax Debt Advisors, Inc. in Arizona has been helping individuals like you with IRS tax problems since 1977. \u00a0You will only work with Scott Allen E.A. from start to finish. \u00a0Scott is licensed to represent you before the IRS in all 50 states. \u00a0He will only take your case if it is in your best interest. \u00a0That is why our family business is enjoying its 37th year. \u00a0Scott Allen E.A. promises straight answers and follow through service and guarantees the most aggressive tax preparation and IRS settlements allowed by law. \u00a0Call Scott to schedule your free initial consultation at 480-926-9300. \u00a0He will make today a great day for you! \u00a0For more information go to Stop IRS Action.com.<\/p>\n

– Scott Allen<\/a> – info@taxdebtadvisors.com<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

There are many valid arguments in the philosophy of Voltaire. \u00a0The best source containing many of his ideas comes from his novel titled, Candide. \u00a0Knowing that having a serious IRS matter is not to be taken lightly, Scott Allen E.A know the reality of what you are facing. \u00a0Scott Allen has the expertise you are […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[67],"tags":[86],"_links":{"self":[{"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/posts\/3079"}],"collection":[{"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/comments?post=3079"}],"version-history":[{"count":0,"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/posts\/3079\/revisions"}],"wp:attachment":[{"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/media?parent=3079"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/categories?post=3079"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/taxdebtadvisors.com\/blog\/wp-json\/wp\/v2\/tags?post=3079"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}