Importance Of Representation Quotes

The problem is, it's just not enough to live according to the rules. Sure, you manage to live according to the rules. Sometimes it's tight, extremely tight, but on the whole you manage it. Your tax papers are up to date. Your bills paid on time. You never go out without your identity card (and the special little wallet for your Visa!). Yet you haven’t any friends. The rules are complex, multiform. There’s the shopping that needs doing out of working hours, the automatic dispensers where money has to be got (and where you so often have to wait). Above all there are the different payments you must make to the organizations that run different aspects of your life. You can fall ill into the bargain, which involves costs, and more formalities. Nevertheless, some free time remains. What’s to be done? How do you use your time? In dedicating yourself to helping people? But basically other people don’t interest you. Listening to records? That used to be a solution, but as the years go by you have to say that music moves you less and less. Taken in its widest sense, a spot of do-it-yourself can be a way out. But the fact is that nothing can halt the ever-increasing recurrence of those moments when your total isolation, the sensation of an all-consuming emptiness, the foreboding that your existence is nearing a painful and definitive end all combine to plunge you into a state of real suffering. And yet you haven’t always wanted to die. You have had a life. There have been moments when you were having a life. Of course you don't remember too much about it; but there are photographs to prove it. This was probably happening round about the time of your adolescence, or just after. How great your appetite for life was, then! Existence seemed so rich in new possibilities. You might become a pop singer, go off to Venezuela. More surprising still, you have had a childhood. Observe, now, a child of seven, playing with his little soldiers on the living room carpet. I want you to observe him closely. Since the divorce he no longer has a father. Only rarely does he see his mother, who occupies an important post in a cosmetics firm. And yet he plays with his little soldiers and the interest he takes in these representations of the world and of war seems very keen. He already lacks a bit of affection, that's for sure, but what an air he has of being interested in the world! You too, you took an interest in the world. That was long ago. I want you to cast your mind back to then. The domain of the rules was no longer enough for you; you were unable to live any longer in the domain of the rules; so you had to enter into the domain of the struggle. I ask you to go back to that precise moment. It was long ago, no? Cast your mind back: the water was cold.

the idea of representation is important. And I think the world of gaming needs people from all walks of life to speak up and represent the positive side of what we love. Because, let’s be real: gaming’s reputation is NOT good in that area right now.

The important thing to understand about American history, wrote Mr. Ibis, in his leather-bound journal, is that it is fictional, a charcoal-sketched simplicity for the children, or the easily bored. For the most part it is uninspected, unimagined, unthought, a representation of the thing, and not the thing itself.

This may feel true for every era, but I believe I am living in a time where disabled people are more visible than ever before. And yet while representation is exciting and important, it is not enough. I want and expect more. We all should expect more. We all deserve more.

[Author's Note:] When I was sixteen, two of my cousins were brutally raped by four strangers and thrown off a bridge in St. Louis, Missouri. My brother was beaten and also forced off the bridge. I wrote about that horrible crime in my first book, my memoir, A Rip in Heaven. Because that crime and the subsequent writing of the book were both formative experience in my life, I became a person who is always, automatically, more interested in stories about victims than perpetrators. I'm interested in characters who suffer inconceivable hardship, in people who manage to triumph over extraordinary trauma. Characters like Lydia and Soledad. I'm less interested in the violent, macho stories of gangsters and law enforcement. Or in any case, I think the world has enough stories like those. Some fiction set in the world of the cartels and narcotraficantes is compelling and important - I read much of it during my early research. Those novels provide readers with an understanding of the origins of the some of the violence to our south. But the depiction of that violence can feed into some of the worst stereotypes about Mexico. So I saw an opening for a novel that would press a little more intimately into those stories, to imagine people on the flip side of that prevailing narrative. Regular people like me. How would I manage if I lived in a place that began to collapse around me? If my children were in danger, how far would I go to save them? I wanted to write about women, whose stories are often overlooked.

The ruby is meant to represent a drop of blood. It is the symbolic representation of the way of the primary edict. It means only one thing and everything. Cut. Once committed to the fight, cut. Everything else is secondary. Cut. That is your duty, your purpose, your hunger. There is no rule more important, no commitment that overrides that one. Cut. The lines are a portrayal of the dance. Cut from the void, not from bewilderment. Cut the enemy as quickly and directly as possible. Cut with certainty. Cut decisively, resolutely. Cut into his strength. Flow through the gap in his guard. Cut him. Cut him down utterly. Don’t allow him a breath. Crush him. Cut him without mercy to the depths of his spirit. It’s the balance of life: death. It is the dance with death.

How has it happened that we’ve lost sight of this ancient woman shaman and what she represents? For despite the proof of language and artifacts, despite pictorial representations, ethnographic narratives, and eyewitness accounts, the importance—no, the primacy—of women in shamanic traditions has been obscured and denied.

Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw. It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast.

Our past is a fictional representation, and the only thing we can be even somewhat sure of is what is happening now. It encourages us to live in the moment and not to place too much importance on our past. It forces us to accept that the best time of our lives, and our memory, is right now. And

(...) this is where having representation really helped, if only to remind you that someone liked your work, thought it important or at the very least beautiful (...)

But unruliness – in its many manifestations, small and large, in action, in representation, in language – feels more important, more necessary, than ever.

Perhaps the most important single step in the whole history of writing was the Sumerians’ introduction of phonetic representation, initially by writing an abstract noun (which could not be readily drawn as a picture) by means of the sign for a depictable noun that had the same phonetic pronunciation. For instance, it’s easy to draw a recognizable picture of arrow, hard to draw a recognizable picture of life, but both are pronounced ti in Sumerian, so a picture of an arrow came to mean either arrow or life. The resulting ambiguity was resolved by the addition of a silent sign called a determinative, to indicate the category of nouns to which the intended object belonged. Linguists term this decisive innovation, which also underlies puns today, the rebus principle.

This is... an attempt to find some of the important fault lines in the narrative of "recorded history"--the points where people with access to the technology decided that *this* was how recordings should sound, and *this* is what it means to make a record. Ultimately, this is the story of what it means to make a recording of music--a *representation* of music--and declare it to be music itself.

...But if we are to say anything important, if fiction is to stay relevant and vibrant, then we have to ask the right questions. All art fails if it is asked to be representative—the purpose of fiction is not to replace life anymore than it is meant to support some political movement or ideology. All fiction reinscribes the problematic past in terms of the present, and, if it is significant at all, reckons with it instead of simply making it palatable or pretty. What aesthetic is adequate to the Holocaust, or to the recent tragedy in Haiti? Narrative is not exculpatory—it is in fact about culpability, about recognizing human suffering and responsibility, and so examining what is true in us and about us. If we’re to say anything important, we require an art less facile, and editors willing to seek it.

My desire for a physical representation of my father’s love led to me pursuing parental relationships with all kinds of authority figures I came into contact with. They weren’t all aware of their parental status, but they were all important to me. Combined with my mother, they made up the perfect parental figures: proud of me, hard on me, and charmed by me. They were my Danny Tanners, Carl Winslows, and Aunt Beckys.

—Mais, quelle que soit l'importance de l'événement, dès qu'il est écrit sur le papier, il ne fait plus qu'une ou deux lignes. "Mes yeux ne voyaient plus" ou "je n'avais plus un sou", il suffit d'une dizaine ou d'une vingtaine de lettres de l'alphabet. C'est pourquoi, quand on calligraphie des autobiographies, il arrive qu'on soit soulagé. On se dit que ce n'est pas la peine de trop réfléchir à tout ce qui se passe dans le monde.

Although visibility helps redress a representational inequality, it does nothing on its own to achieve redistributive justice. This is a larger, more complex and ultimately more important fight, one whose aim is to reallocate resources to the most vulnerable trans communities in their struggle to resist state violence (like police harassment, imprisonment, or deportation), poverty and dispossession, and achieve better labour conditions.

Only by the aid of language does reason bring about its most important achievements, namely the harmonious and consistent action of several individuals, the planned cooperation of many thousands, civilization, the State; and then, science, the storing up of previous experience, the summarizing into one concept of what is common, the communication of truth, the spreading of error, thoughts and poems, dogmas and superstitions. The animal learns to know death only when he dies, but man consciously draws every hour nearer his death; and at times this makes life a precarious business, even to the man who has not already recognized this character of constant annihilation in the whole of life itself.

Words, language and representation of meaning are an important aspect of reflective practice. Slips of the tongue, dream interpretations and the whole idea of a 'talking cure' rests on our capacity to reflect on what is (or is not) said.

I examined it cautiously. On the opposite side of the chain from the wolf, there now hung a brilliant heart-shaped crystal. It was cut in a million facets, so that even in the subdued light shining from the lamp, it sparkled. I inhaled in a low gasp..." "But I thought it was a good representation,' he continued. 'It's hard and cold.' He laughed. 'And it throws rainbows in the sunlight.' 'You forgot the most important similarity,' I murmured. 'It's beautiful.' 'My heart is just as silent,' he mused. 'And it, too, is yours.

I find that most people serve practical needs. They have an understanding of the difference between meaning and relevance. And at some level my mind is more interested in meaning than in relevance. That is similar to the mind of an artist. The arts are not life. They are not serving life. The arts are the cuckoo child of life. Because the meaning of life is to eat. You know, life is evolution and evolution is about eating. It's pretty gross if you think about it. Evolution is about getting eaten by monsters. Don't go into the desert and perish there, because it's going to be a waste. If you're lucky the monsters that eat you are your own children. And eventually the search for evolution will, if evolution reaches its global optimum, it will be the perfect devourer. The thing that is able to digest anything and turn it into structure to sustain and perpetuate itself, for long as the local puddle of negentropy is available. And in a way we are yeast. Everything we do, all the complexity that we create, all the structures we build, is to erect some surfaces on which to out compete other kinds of yeast. And if you realize this you can try to get behind this and I think the solution to this is fascism. Fascism is a mode of organization of society in which the individual is a cell in the superorganism and the value of the individual is exactly the contribution to the superorganism. And when the contribution is negative then the superorganism kills it in order to be fitter in the competition against other superorganisms. And it's totally brutal. I don't like fascism because it's going to kill a lot of minds I like. And the arts is slightly different. It's a mutation that is arguably not completely adaptive. It's one where people fall in love with the loss function. Where you think that your mental representation is the intrinsically important thing. That you try to capture a conscious state for its own sake, because you think that matters. The true artist in my view is somebody who captures conscious states and that's the only reason why they eat. So you eat to make art. And another person makes art to eat. And these are of course the ends of a spectrum and the truth is often somewhere in the middle, but in a way there is this fundamental distinction. And there are in some sense the true scientists which are trying to figure out something about the universe. They are trying to reflect it. And it's an artistic process in a way. It's an attempt to be a reflection to this universe. You see there is this amazing vast darkness which is the universe. There's all these iterations of patterns, but mostly there is nothing interesting happening in these patterns. It's a giant fractal and most of it is just boring. And at a brief moment in the evolution of the universe there are planetary surfaces and negentropy gradients that allow for the creation of structure and then there are some brief flashes of consciousness in all this vast darkness. And these brief flashes of consciousness can reflect the universe and maybe even figure out what it is. It's the only chance that we have. Right? This is amazing. Why not do this? Life is short. This is the thing we can do.

If women really are practically interchangeable with men, because there is hardly any difference, why would it be important to strive for equal representation in a presidential cabinet? The distinction becomes something equivalent to hair color. Would fairness demand an equal number of blondes and brunettes in government?

The point is rather that, so far as Wittgenstein can see, Pascal offers a description of a certain state of affairs without genuinely submitting to the constraints which the endeavor to provide an accurate representation of reality imposes. Her fault is not that she fails to get things right, but that she is not even trying.

In a rule-based society, we often choose efficiency over value, but, while rules-based governance systems may often serve well the values of fairness and representation, their seeming efficiency hides a deep and important flaw: We often rely on rules when they are not, in fact, the most efficient or effective solution to getting the result that we desire.

For years, the New Right has had little political representation and been treated as beneath notice by the mainstream press. This is no longer an option, especially in a social media world. Its members are smart, they are organized, and, most importantly, they do have a very coherent worldview. Illiterately tweeting “YOUR RACIST” over and over at one’s enemies is not enough to silence millions of people.

Perhaps it is true that a representation of only the female side of things - which tends to be one long protest and complaint rather than the portrayal of a full and substantive existence - is limited. But an equally relevant question, one much less frequently asked, is: Is it more limited than the prevailing male view of things, which when not taken as absolute truth - is at least seen as "serious," relevant and important?

To understand this, it is important to consider the second condition that facilitates the activation of populist sentiments among the population: elite unresponsiveness. In many western European countries the established parties have prioritized responsibility over representation and have countered the consequent loss of public support by forming political cartels, often with the explicit argument to keep populist parties out of power.

As lawyers, our first responsibility is, of course, to see that the legal profession provides adequate representation for all people in our society. I would suggest there is no subject which is more important to the legal profession, that is more important to this nation, than & the realization of the ideal of equal justice under law for all. RICHARD NIXON, IN HIS SPEECH TO THE NATIONAL LEGAL AID AND DEFENDER ASSOCIATION (OCTOBER 1962) [E]very

And yet you haven’t always wanted to die. You have had a life. There have been moments when you were having a life. Of course you don't remember too much about it; but there are photographs to prove it. This was probably happening round about the time of your adolescence, or just after. How great your appetite for life was, then! Existence seemed so rich in new possibilities. You might become a pop singer, go off to Venezuela. More surprising still, you have had a childhood. Observe, now, a child of seven, playing with his little soldiers on the living room carpet. I want you to observe him closely. Since the divorce he no longer has a father. Only rarely does he see his mother, who occupies an important post in a cosmetics firm. And yet he plays with his little soldiers and the interest he takes in these representations of the world and of war seems very keen. He already lacks a bit of affection, that's for sure, but what an air he has of being interested in the world!

Again, it is important to stress that this belief is not necessarily a consciously chosen one. It is a deeply hidden, unconscious aspect of white supremacy that is hardly ever spoken about but practiced in daily life without even thinking about it. The reality is that you have been conditioned since you were a child to believe in white superiority through the way your history was taught, through the way race was talked about, and through the way students of color were treated differently from you. You have been educated by institutions that have taught white superiority through curricula that favor a white-biased narrative, through the lack of representation of BIPOC, and through the way these institutions handled acts of racism. You have been conditioned by media that continues to reinforce white superiority through an overrepresentation of celebrities and leaders who look like you, through the cultural appropriation of BIPOC fashion, language, and customs, and through the narrative of the white savior.

The ascent of the soul through love, which Plato describes in the Phaedrus, is symbolized in the figure of Aphrodite Urania, and this was the Venus painted by Botticelli, who was incidentally an ardent Platonist, and member of the Platonist circle around Pico della Mirandola. Botticelli’s Venus is not erotic: she is a vision of heavenly beauty, a visitation from other and higher spheres, and a call to transcendence. Indeed, she is self-evidently both the ancestor and the descendant of the Virgins of Fra Filippo Lippi: the ancestor in her pre-Christian meaning, the descendant in absorbing all that had been achieved through the artistic representation of the Virgin Mary as the symbol of untainted flesh. The post-Renaissance rehabilitation of sexual desire laid the foundations for a genuinely erotic art, an art that would display the human being as both subject and object of desire, but also as a free individual whose desire is a favour consciously bestowed. But this rehabilitation of sex leads us to raise what has become one of the most important questions confronting art and the criticism of art in our time: that of the difference, if there is one, between erotic art and pornography. Art can be erotic and also beautiful, like a Titian Venus. But it cannot be beautiful and also pornographic—so we believe, at least. And it is important to see why. In distinguishing the erotic and the pornographic we are really distinguishing two kinds of interest: interest in the embodied person and interest in the body—and, in the sense that I intend, these interests are incompatible. (See the discussion in Chapter 2.) Normal desire is an inter-personal emotion. Its aim is a free and mutual surrender, which is also a uniting of two individuals, of you and me—through our bodies, certainly, but not merely as our bodies. Normal desire is a person to person response, one that seeks the selfhood that it gives. Objects can be substituted for each other, subjects not. Subjects, as Kant persuasively argued, are free individuals; their non-substitutability belongs to what they essentially are. Pornography, like slavery, is a denial of the human subject, a way of negating the moral demand that free beings must treat each other as ends in themselves.

The man who makes a success of an important venture never wails for the crowd. He strikes out for himself. It takes nerve, it takes a great lot of grit; but the man that succeeds has both. Anyone can fail. The public admires the man who has enough confidence in himself to take a chance. These chances are the main things after all. The man who tries to succeed must expect to be criticized. Nothing important was ever done but the greater number consulted previously doubted the possibility. Success is the accomplishment of that which most people think can't be done.

Orthodoxy and orthopraxy are both important and are both things that Jesus spoke to, but I no longer believe that either of these things belongs in the center of our circles. I think that spot should be reserved for the exact representation of love: Jesus. By erasing my central pursuit of orthodoxy and orthopraxy and replacing it with Jesus, the essence of love, I realized that perhaps Jesus was inviting us to pursue something even better than right thinking or right doing: he was inviting us to pursue a heart that is constantly increasing in is capacity to love.

As one leading Supreme Court scholar, Sanford Levinson, has noted, Supreme Court cases necessarily deal only with the “litigated Constitution,” those provisions that are open to interpretation and become fodder for lawyers and judges. At the same time, the “hard-wired Constitution,” structural elements of great significance like the over-representation of small states in the United States Senate, remain beyond the reach of any court. “The fixation on the litigated Constitution,” Levinson writes, leads people to “overestimate the importance of courts and judges, for good and for ill.

Adam and Eve, placed in the garden of Eden, find themselves forbidden to eat of “the tree of the knowledge of good and evil” (Genesis 2:17). Catholic theologians believe this “knowledge” forbidden by Elohim-Yahweh is neither omniscience nor moral discernment, but the ability to decide what is good or evil. Jewish theology is more subtle. The “tree” of the knowledge is interpreted as the representation of a world where good and evil “are in a combined state,” where there is no absolute Good and Evil. In other words, the “tree” is a foreshadowing of the real world we live in, a world where nothing is absolutely clear cut, where moral imperatives are tied to human values, and where everything of any greatness and importance always takes place beyond good and evil. Furthermore, in the Hebrew tradition “to eat” means “to assimilate.” To eat of the tree of knowledge of good and evil is therefore to personally enter this real world where human initiative “combines” good and evil. Adam’s transgression, from which all the others are derived, is clearly “that of autonomy,” accordingly, as emphasized by Eisenberg and Abecassis, this would be “the desire to conduct his own history alone in according to his own desire and his own word or law.

The post-anthropocentric shift away from the hierarchical relations that had privileged ‘Man’ requires a form of estrangement and a radical repositioning on the part of the subject. The best method to accomplish this is through the strategy of de-familiarization or critical distance from the dominant vision of the subject. Dis-identification involves the loss of familiar habits of thought and representation in order to pave the way for creative alternatives. Deleuze would call it an active ‘deterritorialization’. Race and post-colonial theories have also made important contributions to the methodology and the political strategy of de-familiarization (Gilroy, 2005).

The effort to eliminate the formative role of the mind, making the artifact more important than the artificer, reduces mystery to absurdity; and that affirmation of absurdity is the life-heresy of the present generation. This reductionism turns at last into the drooling blankness of 'Waiting for Godot' or 'Krapp's Last Tape,' with their representation of boredom and tedium as the inevitable climax of human existence. This in itself is a sardonic final commentary on the mechanical world picture, the power system, and the subjective non-values derived from them. For a technology that denies reality to the subjective life cannot claim any human value for even its own highest products.

How much more would I have longed for and needed to see myself in my books if I’d been disabled, gay, black, non-Christian or something else outside the mainstream message? By this time – the mid-1980s – writers’ and publishers’ consciousnesses of matters of sex, race and representation had started to be raised. The first wave of concern had come in the 1960s and 70s, mainly – or perhaps just most successfully – over the matter of heroines. There were some. But not many. And certainly not enough of the right – feisty, non-domestic, un-Meg Marchish – sort. Efforts needed to be made to overcome the teeny imbalance caused by 300 years of unreflecting patriarchal history. It’s this memory that convinces me of the importance of role models and the rightness of including (or as critics of the practice call it, ‘crowbarring in’) a wide variety of characters with different backgrounds, orientations and everything else into children’s books. If it seems – hell, even if it IS – slightly effortful at times, I suspect that the benefits (even though by their very nature as explosions of inward delight, wordless recognition, relief, succour, sustenance, those benefits are largely hidden) vastly outweigh the alleged cons. And I’m never quite sure what the cons are supposed to be anyway. Criticisms usually boil down to some variant of ‘I am used to A! B makes me uncomfortable! O, take the nasty B away!’ Which really isn’t good enough.

In every age a general misdirection of what may be called sexual "taste"... [is] produce[d by the devil and his angels]. This they do bu working through the small circle of artists, dressmakers, actresses, and advertisers who determine the fashionable type. The aim is to guide each sex away from those members of the other with whom spiritually helpful, happy, and fertile marriages are most likely. Thus [they] have now for many centuries triumphed over nature to the extent of making certain secondary characteristics of the male (such as the beard) disagreeable to nearly all the females-and there is more in that than you might suppose. As regards the male taste [they] have varied a good deal. At one time [they] have directed it to the statuesque and aristocratic type of beauty, mixing men's vanity with their desires and encouraging the race to breed chiefly from the most arrogant and prodigal women. At another, [they] have selected an exaggeratedly feminine type, faint and languishing, so that folly and cowardice, and all the general falseness and littleness of mind which go with them, shall be at a premium. At present [they] are on the opposite tack. The age of jazz has succeeded the age of the waltz, and [they] now teach men to like women whose bodies are scarcely distinguishable from those of boys. Since this is a kind of beauty even more transitory than most, [they] thus aggravate the female's chronic horror of growing old (with many [successful] results) and render her less willing and less able to bear children. And that is not all. [They] have engineered a great increase in the license which society allows to the representation of the apparent nude (not the real nude) in art, and its exhibition on the stage or the bathing beach. It is all a fake, or course; the figures in the popular art are falsely drawn; the real women in bathing suits or tights are actually pinched in and propped up to make them to appear firmer and more slender and more boyish than nature allows a full-grown woman to be. Yet at the same time, the modern world is taught to believe that it is being "frank" and "healthy" and getting back to nature. As a result [they] are more and more directing the desires of men to something which does not exist-making the role of the eye in sexuality more and more important and at the same time making its demands more and more impossible.

One of the most remarkable things about our immigration policy is how unpopular it is. Only the ruling class supports it. For more than fifty years, Gallup has polled Americans on whether they want more immigration, less immigration, or about the same amount. Not a single time has a plurality supported higher immigration levels. When Americans are asked what their preferred level of annual immigration is, they almost always want less than the current norm of about one million new legal immigrants per year. America was radically and permanently changed, against the will of its own population, by the people who run the country. Dare to complain about that and you’ll be shouted down as a bigot, as if demanding representation in a democracy were immoral. Not surprisingly, many voters have concluded that our democracy isn’t real. In important ways, it’s not.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

At this point the reader should be warned that the argument here developed would not be accepted by all schools of psychology. The Gestalt school would have none of it. The pioneers of this important movement want to minimize the role of learning and experience in perception. They think that our compulsion to see the tiled floor, or the letters, not as irregular units in the plane but as regular units arranged in depth is far too universal and too compelling to be attributed to learning. Instead they postulate an inborn tendency of our brain. Their theory centers on the electrical forces which come into play in the cortex during the process of vision. It is these forces, they claim, that tend toward simplicity and balance and make our perception always weighted, as it were, in favor of geometrical simplicity and cohesion. A flat, regularly tiled floor is simpler than the complex pattern of rhomboids in the plane, hence it is a flat, regularly tiled floor we actually see.

But that is really the least of the irrational attributes of proportional representation. A more important one – which is shared by even the mildest of proportional systems – is that they assign disproportionate power in the legislature to the third-largest party, and often to even smaller parties. It works like this. It is rare (in any system) for a single party to receive an overall majority of votes. Hence, if votes are reflected proportionately in the legislature, no legislation can be passed unless some of the parties cooperate to pass it, and no government can be formed unless some of them form a coalition. Sometimes the two largest parties manage to do this, but the most common outcome is that the leader of the third-largest party holds the ‘balance of power’ and decides which of the two largest parties shall join it in government, and which shall be sidelined, and for how long. That means that it is correspondingly harder for the electorate to decide which party, and which policies, will be removed from power.

In the first century BC, the funeral processions of members of the political elite, including females, even halted at the Forum, where an oration was delivered.99 The family also arranged for “living statues” to accompany the procession; these were actors wearing the masks of important ancestors who had themselves been honored with public statues. By these means, which endured into the Imperial Age, descendants created a publicly visible representation of their families and their position in society.100 How did surviving associates and relatives mark the exceptional nature of a funeral? On the one hand, they did it by ostentatiously neglecting their own outward appearance, leaving their hair unkempt (or at least without ornament), and wearing ragged, “dirty” (or at least dark) clothing. In sum, by renouncing signs of social distinction.101 At the same time, however, the opportunity for public exposure that the mourning ritual provided was not to be missed, for it was yet another opportunity to showcase the personal status or the prestige of the family or group.

The German philosopher Hans Vaihinger, in his important but, in America, little-known book, The Philosophy of 'As If,' proposed that in addition to inductive and deductive thought, there exists an original thought form he calls "fictional thinking." Myth, religious allegory, metaphor, aphorisms, indeed, the world of legal fictions and analogy are examples of fictions we use every day in thinking. An ordinary road map is actually fiction, for nothing like the map exists. Yet we can move accurately, assuredly in the real world as a result of our reliance on the fictional representation of the map. An argument that depends upon "fictional thinking," as Vaihinger called it, is the most powerful of all arguments—the parables of Christ, the stories of tribal chieftains, the fairy tales and fables that are the very undergarments of our society. Jorge Luis Borges, who won the Nobel Prize for literature, Gabriel García Márquez, and Joseph Campbell have all made the same argument, that "fictional thinking" is the original form of human thought, that it harkens to our genes.

The deaths of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of twenty years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don’t matter with the deaths that do. It is the centerpiece of supremacy ideology, the idea that one person’s life is more important than another’s. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person’s death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

The deaths [from AIDS] of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of 20 years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don't matter with deaths that do. It is the centerpiece of supremacy ideology, the idea that one person's life is more important than another's. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person's death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

Put in terms of autonomy, Islam bore similarities to medieval Christianity, seeing life on this earth as important primarily as a preparation for eternal life, and harboring deep suspicions about the piety of inquiring too closely into the nature of God’s creation. But Islam, more than Christianity at any point in its history, also saw God as sustaining the universe on a continuing basis, and as a deity who is not bound by immutable laws. To proclaim scientific truths that applied throughout the universe and throughout time could easily become blasphemy, implying limits to what God could and could not do.20 Islamic piety consisted in obedience to God’s rules and submission to his will, not presuming to analyze his works or glorify him with flights of one’s personal fancies and curiosities. Indeed, expressing one’s fancies through representational art or most fictional literature ran directly against Islamic teaching. Islam was (and is) not a religion that encourages autonomy. Seen in the framework I have been using, it is no surprise that the burst of accomplishment in the golden age was aberrational, not characteristic, of Islamic culture.

If we do not objectify, and feel instinctively and permanently that words are not the things spoken about, then we could not speak abouth such meaningless subjects as the 'beginning' or the 'end' of time. But, if we are semantically disturbed and objectify, then, of course, since objects have a beginning and an end, so also would 'time' have a 'beggining' and an 'end'. In such pathological fancies the universe must have a 'beginning in time' and so must have been made., and all of our old anthropomorphic and objectified mythologies follow, including the older theories of entropy in physics. But, if 'time' is only a human form of representation and not an object, the universe has no 'beginning in time' and no 'end in time'; in other words, the universe is 'time'-less. The moment we realize, feel permanently, and utilize these realizations and feelings that words are not things, then only do we acquire the semantic freedom to use different forms of representation. We can fit better their structure to the facts at hand, become better adjusted to these facts which are not words, and so evaluate properly m.o (multi-ordinal) realities, which evaluation is important for sanity.

Eeh, but whah’s the use, the fuckin’ use?” Dixon resting his head briefly tho’ audibly upon the Table. “It’s over . . . ? Nought left to us but Paper-work . . . ?” Their task has shifted, from Direct Traverse upon the Line to Pen-and-Paper Representation of it, in the sober Day-Light of Philadelphia, strain’d thro’ twelve-by-twelve Sash-work, as in the spectreless Light of the Candles in their Rooms, suffering but the fretful Shadows of Dixon at the Drafting Table, and Mason, seconding now, reading from Entries in the Field-Book, as Dixon once minded the Clock for him. Finally, one day, Dixon announces, “Well,— won’t thee at least have a look . . . ?” Mason eagerly rushes to inspect the Map of the Boundaries, almost instantly boggling, for there bold as a Pirate’s Flag is an eight-pointed Star, surmounted by a Fleur-de-Lis. “What’s this thing here? pointing North? Wasn’t the l’Grand flying one of these? Doth it not signify, England’s most inveterately hated Rival? France?” “All respect, Mason,— among Brother and Sister Needle-folk in ev’ry Land, ’tis known universally, as the ‘Flower-de-Luce.’ A Magnetickal Term.” “ ‘Flower of Light’? Light, hey? Sounds Encyclopedistick to me, perhaps even Masonick,” says Mason. A Surveyor’s North-Point, Dixon explains, by long Tradition, is his own, which he may draw, and embellish, in any way he pleases, so it point where North be. It becomes his Hall-Mark, personal as a Silver-Smith’s, representative of his Honesty and Good Name. Further, as with many Glyphs, ’tis important ever to keep Faith with it,— for an often enormous Investment of Faith, and Will, lies condens’d within, giving it a Potency in the World that the Agents of Reason care little for. “ ’Tis an ancient Shape, said to go back to the earliest Italian Wind-Roses,” says Dixon, “— originally, at the North, they put the Letter T, for Tramontane, the Wind that blew down from the Alps . . . ? Over the years, as ever befalls such frail Bric-a-Brack as Letters of the Alphabet, it was beaten into a kind of Spear-head,— tho’ the kinder-hearted will aver it a Lily, and clash thy Face, do tha deny it.” “Yet some, finding it upon a new Map, might also take it as a reassertion of French claims to Ohio,” Mason pretends to remind him. “Aye, tha’ve found me out, I confess,— ’tis a secret Message to all who conspire in the Dark! Eeh! The old Jesuit Canard again!

we compared a sampling of successful and unsuccessful fairy tales in the famous Brothers Grimm collection. Successful (widely known) fairy tales, such as Cinderella and Little Red Riding Hood, had just two or three counterintuitive violations. Unsuccessful ones (have you heard of the Donkey Lettuce?) had none, or in other cases, quite the opposite—they had far too many violations. Successful counterintuitive representations and stories were also likely to generate emotional responses, like fear, and encouraged additional inferences.25 These kinds of memory biases play an important role in religious belief.26 The extraordinary agents endemic to religions appear to possess a particularly evocative set of abilities not shared by ordinary beings. They can be invisible; they can see things from afar; they can move through physical objects. This minimal counterintuitiveness is memorable, giving these concepts an advantage in cultural transmission. These departures from common sense are systematic but not radical enough to rupture meaning completely. As Sperber has put it, these minimal counterintuitions are relevant mysteries: they are closely connected to background knowledge, but do not admit to a final interpretation.

There are thousands in every country boasting of a popular representation who do not even faintly agree with any of the existing political parties. These people are to all practical purposes deprived of any participation in government. Whereas almost everybody was excluded in the times of absolute monarchies from having a share in the government, the Parliamentarian Monarchies and Republics invited eagerly everybody to take a hand in the shaping of the political destiny of his country. Yet the effort contributed by the individual in America or in prewar France will only be, respectively, one seventy millionth or one twelve millionth of the sum total of the popular “decision.” If one would compare the total of all possible votes in the United States with the height of the Empire State building in New York, the individual vote would be in proportion roughly 5 μ, i.e., the five-thousandth part of an inch; thus the importance of the individual is practically nil. He is only important as an atom in a mass. And Modern Constitutionalism prided itself that it attaches importance to the individual who in his turn embraced Parliamentarianism to be important. This farce becomes more apparent when we remember with what pitying contempt the citizens of “great democracies” looked down at the “subjects” of European monarchies as mere chattel, forgetful of their submicroscopic importance in their own political system.

The representative system diffuses such a body of knowledge throughout a nation, on the subject of government, as to explode ignorance and preclude imposition. The craft of courts cannot be acted on that ground. There is no place for mystery; nowhere for it to begin. Those who are not in the representation, know as much of the nature of business as those who are. An affectation of mysterious importance would there be scouted. nations can have no secrets; and the secrets of courts, like those of individuals, are always their defects. In the representative system, the reason for everything must publicly appear. Every man is a proprietor in government, and considers it a necessary part of his business to understand. It concerns his interest, because it affects his property. He examines the cost, and compares it with the advantages; and above all, he does not adopt the slavish custom of following what in other governments are called Leaders. It can only be by blinding the understanding of man, and making him believe that government is some wonderful mysterious thing, that excessive revenues are obtained. Monarchy is well calculated to ensure this end. It is the popery of government; a thing kept up to amuse the ignorant, and quiet them into taxes. The government of a free country, properly speaking, is not in the persons, but in the laws. The enacting of those requires no great expense; and when they are administered, the whole of civil government is performed - the rest is all court contrivance.

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

21. You Are His Treasure “The kingdom of heaven is like a treasure that somebody hid in a field, which someone else found and covered up. Full of joy, the finder sold everything and bought that field.” (Matthew 13:44, CEB) The idea that Jesus is the treasure in the field and that you must sell everything to obtain him has been preached for a couple thousand years. With few exceptions, this coincides with much of the doctrine in the church today. I know I was taught this growing up. I felt like I had to earn Jesus (and my salvation). I was convinced that I had to give up everything that brought me joy to obtain him. Somehow I had to do something to gain this treasure. I didn’t know how I would do it, but I had to obtain this treasure. Then my eyes were opened. I saw myself buried in the field, and Jesus selling everything he had for me. His desire for me was so potent that when he obtained the field, he breathlessly dug me out of the miry clay and held me close to his chest. I could feel his heartbeat synchronizing with mine. I tell you this story in hopes that you can put yourself in that position and realize how important you are. How cherished you are. How much Jesus treasures you. God didn’t hide you in that field; the years and years of teaching that you were dirty, separated from him, did that. He had to find you; when he did, he took the stripes that you thought God was waiting to give you. He died the death that you were told you deserved. He was buried in the dirt and tomb reserved for you. Then he broke forth and rose from the miry clay as a representation of God finding you. You see, God sold everything to obtain you, gave everything to get you, and drained every ounce of blood to purify you. He gave everything of himself to get you, to bring you into unity with him.

We believe that the caregiver’s capacity to observe the moment-to-moment changes in the child’s mental state is critical in the development of mentalizing capacity. The caregiver’s perception of the child as an intentional being lies at the root of sensitive caregiving, which attachment theorists view as the cornerstone of secure attachment (Ainsworth et al. 1978; Bates, Maslin, and Frankel 1985; Belsky and Isabella 1988; Egeland and Farber 1984; Grossmann, Grossmann, Spangler, Suess, and Unzner 1985; Isabella 1993; Isabella and Belsky 1991). Secure attachment, in its turn, provides the psychosocial basis for acquiring an understanding of mind. The secure infant feels safe in making attributions of mental states to account for the behavior of the caregiver. In contrast the avoidant child shuns to some degree the mental state of the other, while the resistant child focuses on its own state of distress, to the exclusion of close intersubjective exchanges. Disorganized infants may represent a special category: hypervigilant of the caregiver’s behavior, they use all cues available for prediction; they may be acutely sensitized to intentional states and thus may be more ready to construct a mentalized account of the caregiver’s behavior. We would argue (see below) that in such children mentalization may be evident, but it does not have the central role in self-organization that characterizes securely attached children. We believe that what is most important for the development of mentalizing self-organization is the exploration of the mental state of the sensitive caregiver, which enables the child to find in the caregiver’s mind (that is, in the hypothetical representation of her mind that he constructs to explain her behavior toward him) an image of himself as motivated by beliefs, feelings, and intentions. In contrast, what the disorganized child is scanning for so intently is not the representation of his own mental states in the mind of the other, but the mental states of that other that threaten to undermine his own self.

Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the supreme realities; what surrounds us here below is a copy and shadow of the celestial things. Because the relation between the two spheres is positive, and not negative, not mutually repulsive, heavenly-mindedness can never give rise to neglect of the duties pertaining to the present life. It is the ordinance and will of God, that not apart from, but on the basis of, and in contact with, the earthly sphere man shall work out his heavenly destiny. Still the lower may never supplant the higher in our affections. In the heart of man time calls for eternity, earth for heaven. He must, if normal, seek the things above, as the flower's face is attracted by the sun, and the water-courses are drawn to the ocean. Heavenly-mindedness, so far from blunting or killing the natural desires, produces in the believer a finer organization, with more delicate sensibilities, larger capacities, a stronger pulse of life. It does not spell impoverishment, but enrichment of nature. The spirit of the entire Epistle shows this. The use of the words "city" and "country" is evidence of it. These are terms that stand for the accumulation, the efflorescence, the intensive enjoyment of values. Nor should we overlook the social note in the representation. A perfect communion in a perfect society is promised. In the city of the living God believers are joined to the general assembly and church of the firstborn, and mingle with the spirits of just men made perfect. And all this faith recognizes. It does not first need the storms and stress that invade to quicken its desire for such things. Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.

The universal survey of life as a whole, an advantage which man has over the animal through his faculty of reason, is also comparable to a geometrical, colourless, abstract, reduced plan of his way of life. He is therefore related to the animal as the navigator, who by means of chart, compass, and quadrant knows accurately at any moment his course and position on the sea, is related to the uneducated crew who see only the waves and skies. It is therefore worth noting, and indeed wonderful to see, how man, besides his life in the concrete, always lives a second life in the abstract. In the former he is abandoned to all the storms of reality and to the influence of the present; he must struggle, suffer, and die like the animal. But his life in the abstract, as it stands before his rational consciousness, is the calm reflection of his life in the concrete, and of the world in which he lives; it is precisely that reduced chart or plan previously mentioned. Here in the sphere of calm deliberation, what previously possessed him completely and moved him intensely appears to him cold, colourless, and, for the moment, foreign and strange; he is a mere spectator and observer. In respect of this withdrawal into reflection, he is like an actor who has played his part in one scene, and takes his place in the audience until he must appear again. In the audience he quietly looks on at whatever may happen, even though it be the preparation of his own death (in the play); but then he again goes on the stage, and acts and suffers as he must. From this double life proceeds that composure in man, so very different from the thoughtlessness of the animal. According to previous reflection, to a mind made up, or to a recognized necessity, a man with such composure suffers or carries out in cold blood what is of the greatest, and often most terrible, importance to him, such as suicide, execution, duels, hazardous enterprises of every kind fraught with danger to life, and generally things against which his whole animal nature rebels. We then see to what extent reason is master of the animal nature, and we exclaim to the strong: ferreum certe tibi cor! (Truly hast thou a heart of iron!) [Iliad, xxiv, 521.] Here it can really be said that the faculty of reason manifests itself practically, and thus practical reason shows itself, wherever action is guided by reason, where motives are abstract concepts, wherever the determining factors are not individual representations of perception, or the impression of the moment which guides the animal.

In life,” he said, “there are no essentially major or minor characters. To that extent, all fiction and biography, and most historiography, are a lie. Everyone is necessarily the hero of his own life story. Hamlet could be told from Polonius’s point of view and called The Tragedy of Polonius, Lord Chamberlain of Denmark. He didn’t think he was a minor character in anything, I daresay. Or suppose you’re an usher in a wedding. From the groom’s viewpoint he’s the major character; the others play supporting parts, even the bride. From your viewpoint, though, the wedding is a minor episode in the very interesting history of your life, and the bridge and groom both are minor figures. What you’ve done is choose to play the part of a minor character: it can be pleasant for you to pretend to be less important you know you are, as Odysseus does when he disguises as a swineherd. And every member of the congregation at the wedding sees himself as the major character, condescending to witness the spectacle. So in this sense fiction isn’t a lie at all, but a true representation of the distortion that everyone makes of life. “Now, not only are we the heroes of our own life stories–we’re the ones who conceive the story, and give other people the essences of minor characters. But since no man’s life story as a rule is ever one story with a coherent plot, we’re always reconceiving just the sort of hero we are, and consequently just the sort of minor roles that other people are supposed to play. This is generally true. If any man displays almost the same character day in and day out, all day long, it’s either because he has no imagination, like an actor who can play only one role, or because he has an imagination so comprehensive that he sees each particular situation of his life as an episode in some grand over-all plot, and can so distort the situations that the same type of hero can deal with them all. But this is most unusual. “This kind of role-assigning is myth-making, and when it’s done consciously or unconsciously for the purpose of aggrandizing or protecting your ego–and it’s probably done for this purpose all the time–it becomes Mythotherapy. Here’s the point: an immobility such as you experienced that time in Penn Station is possible only to a person who for some reason or other has ceased to participate in Mythotherapy. At that time on the bench you were neither a major nor a minor character: you were no character at all. It’s because this has happened once that it’s necessary for me to explain to you something that comes quite naturally to everyone else. It’s like teaching a paralytic how to walk again.

A second level of analysis for conceptualizing spirituality is in terms of personalized goals or strivings, or what Emmons and colleagues have called "ultimate concerns" (Emmons, 1999; Emmons, Cheung, & Tehrani, 1998). A rapidly expanding database now exists that demonstrates that personal goals are a valid representation of how people structure and experience their lives: They are critical constructs for understanding the ups and downs of everyday life, and they are key elements for understanding both the positive life as well as psychological dysfunction (Karoly, 1999). People's priorities, goals, and concerns are key determinants of their overall quality of life. The possession of and progression toward important life goals are essential for long-term well-being. Several investigators have found that individuals who are involved in the pursuit of personally meaningful goals possess greater emotional well-being and better physical health than do persons who lack goal direction (see Emmons, 19 9 9, for a review).

According to Paul Kahle's well-known thesis, the Masoretic, especially the Tiberian, system of punctuation is not simply a representation of how Hebrew was actually pronounced in the sixth to eighth centuries; it also bears witness to the active intervention of the Masoretes, who deliberately introduced various corrections or reconstructions intended to guarantee that Hebrew woud be 'pronounced as it should be', and not as it actually had been during the previous centuries influenced by Aramaic ... However, it is possible, independently of Kahle's thesis, to accept that there might be important differences between Masoretic Hebrew and the language of the pre-exilic writings.

Thus, unlike the previous Pluralistic View, the Integral View is truly holistic, not in any New Age woo-woo sense but as being evidence of a deeply interwoven and interconnected and conscious Kosmos. The Pluralistic View, we saw, wants to be holistic and all-inclusive and nonmarginalizing, but it loathes the modern Rational View, absolutely cannot abide the traditional Mythic View, goes apoplectic when faced with a truly Integral View. But the Integral stages are truly and genuinely inclusive. First, all of the previous structure-rungs are literally included as components of the Integral structure-rung, or vision-logic, a fact that is intuited at this stage. Views, of course, are negated, and so somebody at an Integral View is not including directly a Magic View, a Mythic View, a Rational View, and so on. By definition, that is impossible. A View is generated when the central self exclusively identifies with a particular rung of development. Somebody at a Rational View is exclusively identified with the corresponding rung at that stage—namely, formal operational. To have access directly to, say, a Magic View—which means the View of the world when exclusively identified with the impulsive or emotional-sexual rung—the individual would have to give up Rationality, give up the concrete mind, give up the representational mind, give up language itself, and regress totally to the impulsive mind (something that won’t happen without severe brain damage). The Rational person still has complete access to the emotional-sexual rung, but not the exclusive View from that rung. As we saw, rungs are included, Views are negated. (Just like on a real ladder—if you’re at, say, the 7th rung in the ladder, all previous 6 rungs are still present and still in existence, holding up the 7th rung; but, while you are standing on the 7th rung, you can’t directly see what the world looks like from those earlier rungs. Those were gone when you stepped off those rungs onto higher ones, and so at this point you have all the rungs, but only the View from the highest rung you’re on, in this case, the 7th-rung View.) So a person at Integral doesn’t directly, in their own makeup, have immediate access to earlier Views (archaic, magic, mythic, and so on), but they do have access to all the earlier corresponding rungs (snsorimotor, emotional-sexual, conceptual, rule/role, and so on), and thus they can generally intuit what rung a particular person’s center of gravity is at, and thus indirectly be able to understand what View or worldview that person is expressing (magic, mythic, rational, pluralistic, and so on). And by “include those worldviews” what is meant is that the Integral levels actively tolerate and make room for those Views in their own holistic outreach. They might not agree fully with them (they don’t do so in their own makeup, having transcended and negated junior Views), but they intuitively understand the significance and importance of all Views in the unfolding sweep of evolutionary development. Further, they understand that a person has the right to stop growing at virtually any View, and thus each particular View will become, for some people, an actual station in Life, and their values, needs, and motivations will be expressions of that particular View in Life. And thus a truly enlightened, inclusive society will make some sort of room for traditional values, modern values, postmodern values, and so on. Everybody is born at square 1 and thus begins their development of Views at the lowest rung and continues from there, so every society will consist of a different mix of percentages of people at different altitude rungs and Views of the overall spectrum. In most Western countries, for example—and this varies depending on exactly how you measure it—but generally, about 10% of the population is at Magic, 40% at traditional Mythic, 40%-50% at modern Rational, 20% at postmodern Pluralistic, 5% at Holistic/Integral, and less than 1% at Super-Integral.

Many aspects of Piaget's theory of infant development have been severely criticized. I briefly cover three lines of criticism: (a) Piaget did not properly explain the process of interiorization and the emergence of symbolic representations, (b) Piaget largely ignored the importance of social interaction for the development of knowledge, and (c) Piaget severely underestimated infants’ abilities.

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this posterior firing of maps of the body represents a primary cortical representation and may involve the parietal lobe—a region that may turn out to play an important role in self-awareness and a sense of identity (for further

MT: These texts are at one and the same time very beautiful and obscure; they need to be explicated, clarified. “What is hidden will be revealed.” Why must Revelation be hidden? RG: It's not that it must be hidden, actually it's not hidden at all. It's mankind that is blind. We're inside the closure of representation, everyone is in the fishbowl of his or her culture. In other words, mankind doesn't see what I was saying earlier, the principle of illusion that governs our viewpoint. Even after the Revelation, we still don't understand. MT: Does that mean that things are going to emerge gradually, but that at first they're incomprehensible? RG: They seem incomprehensible because mankind lives under the sign of Satan, lives a lie and lives in fear of the lie, in fear of liars. The reversal performed by the Passion has yet to occur. MT: Insofar as the Church itself has been mistaken for two thousand years and has been practicing a sacrificial reading of the Passion of the Christ, that reading is a way of hiding Revelation. RG: I'm not saying that the Church is mistaken. The reading that I'm proposing is in line with all the great dogmas, but it endows them with an anthropological underpinning that had gone unnoticed. MT: Why not just clean up our bad habits by sweeping them away once and for all in the year zero, making way for an era of love and infinite peace? RG: Because the world wouldn't have been able to take it! Since the sacrificial principle is the fundamental principle of the human order—up to a certain point human beings need to pour out their violence and tensions onto scapegoats—destroying it all at once is impossible. That's why Christianity is made in such a way as to allow for transitions. This is no doubt one of the reasons why it is at once so far from and so close to myth, and always susceptible to being interpreted a bit mythically. When Nietzsche says that Christianity is impossible, that it can only lead to absurdities, to outrageous, insane things, it can be said that he's superficially right, even if ultimately he's wrong. You can't get rid of the sacrificial principle by just flicking it away as if it were a piece of dust. History isn't finished. Every day very interesting things, changes in outlook, are happening right before our eyes. In the United States and everywhere, a lot of current cultural phenomena can be unified by describing them as the discovery of new victims, or rather as their concrete rehabilitation, for in truth we've known about them for a long time: women, children, the elderly, the insane, the physically and mentally handicapped, and so forth. For example, the question of abortion, which has great importance in American debates, is no longer formulated except in the following terms: “Who is the real victim? Is it the child or is it the mother?” You can no longer defend a given position, or indeed any of them, except by making it into a contribution to the anti-victimary crusade. MT

The same thing appears in the nature and design of the sacraments, which God hath appointed. God, considering our frame, hath not only appointed that we should be told of the great things of the gospel, and of the redemption of Christ, and instructed in them by his word; but also that they should be, as it were, exhibited to our view, in sensible representations, in the sacraments, the more to affect us with them. And the impressing divine things on the hearts and affections of men, is evidently one great and main end for which God has ordained that his word delivered in the holy Scriptures, should be opened, applied, and set home upon men, in preaching. And therefore it does not answer the aim which God had in this institution, merely for men to have good commentaries and expositions on the Scripture, and other good books of divinity; because, although these may tend as well as preaching to give men a good doctrinal or speculative understanding of the things of the word of God, yet they have not an equal tendency to impress them on men's hearts and affections. God hath appointed a particular and lively application of his word to men in the preaching of it, as a fit means to affect sinners with the importance of the things of religion, and their own misery, and necessity of a remedy, and the glory and sufficiency of a remedy provided; and to stir up the pure minds of the saints, and quicken their affections, by often bringing the great things of religion to their remembrance, and setting them before them in their proper colors, though they know them, and have been fully instructed in them already, 2 Pet. 1:12, 13. And particularly, to promote those two affections in them, which are spoken of in the text, love and joy: "Christ gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; that the body of Christ might be edified in love," Eph. 4:11, 12, 16. The apostle in instructing and counseling Timothy concerning the work of the ministry, informs him that the great end of that word which a minister is to preach, is love or charity, 1 Tim. 3, 4, 5. And another affection which God has appointed preaching as a means to promote in the saints, is joy; and therefore ministers are called "helpers of their joy," 2 Cor. 1:24.

Representational formats are important and interesting, and I'm going to ignore them for the most part.

DEFENDING A RAPIST What is the character of a person who becomes a sexual enabler? We get an early glimpse into this question from 1975, when Hillary Clinton defended a man, Thomas Alfred Taylor, who was accused of beating and raping a twelve-year-old girl. A virgin prior to the attack, she spent five days in a coma, several months recovering from her injuries, and years in therapy. Even people who are accused of heinous crimes deserve criminal representation. Hillary’s strategy in defending Taylor, however, was to blame the teenage victim. According to an affidavit filed by Hillary, children who come from “disorganized families such as the complainant” sometimes “exaggerate or romanticize sexual experiences.” Hillary suggested the girl was “emotionally unstable with a tendency to seek out older men and engage in fantasizing.” Here Hillary seems to be echoing what Bernie Sanders wrote in his rape fantasy essay. In this case, however, the girl certainly didn’t dream up the assault and rape. There was physical evidence that showed she had been violated, and she was beaten so badly she was in a coma. Prosecutors had in their possession a bloodied pair of Taylor’s underwear. But fortunately for Hillary and her client, the forensic lab mishandled the way that evidence was preserved. At the time of trial, the state merely had a pair of Taylor’s underwear with a hole cut in it. Hillary plea bargained on behalf of Taylor and got him released without having to do any additional time. A tape unearthed by the Washington Free Beacon has Hillary celebrating the outcome. “Got him off with time served in the county jail,” she says. Did Hillary believe that, in this case, justice was done? Certainly not. On the tape, Hillary admits she never trusted her client. “Course he claimed he didn’t, and all this stuff.” So she decided to verify his story. “I had him take a polygraph, which he passed—which forever destroyed my faith in polygraphs.” Clearly Hillary knows her client is guilty, and this fact doesn’t bother her. The most chilling aspect of Hillary’s voice is her indifference—even bemusement—at getting a man off after he raped a twelve-year-old. The episode is a revealing look into the soul of an enabler. In fact, it reminds me of Alinsky protesting to Frank Nitti about the wasted expense of importing an out-of-town-killer. Hillary, like Alinsky, seems to be a woman without a conscience.9

I do not think that it is too sweeping to say that instead of provoking new thinking, the sciences of complexity have been used in ways that simply justify existing ideologies, preserve without any questioning the taken-for-granted underlying assumptions of causality to be found the dominant discourse and so simply re-present that discourse in strange jargon. Furthermore, it is striking how in the dominant discourse and its re-presentation in the vocabulary of complexity, the organizational reality of ordinary people acting in ordinary, everyday ways to get things done together, disappears completely from the scene. Instead, we have forces, wholes, systems, abstract entities such as ‘the organization’ which intends and does. Organizations interact with each other and ordinary people are simply their resources. What we seem to be stuck in is an abstract way of thinking which distances us from our experience of being immersed in the experience of daily life in real activities of organizing. If we are to slowly develop a more promising way of rethinking management then it seems to me that it is important to understand the split in our thinking between abstract reasoning about organizations and immersed experience of daily organizational life. I argue that rethinking management would require a more paradoxical way of thinking than that provided by a split between abstraction and immersion. The

I am not trying to offer an evaluative description of the Ambedkar— Gandhi confrontation which facilitated the birth of the Dalit movement. If one notices the contending propositions, a deep irony emerges. Though Ambedkar was talking in the language of modern and liberal democracy, ironically Gandhi had no reason to reject his demand for separate electorates. Given Gandhi's commitment to village democracy, which had practised the idea of community representation—i.e. a defence of the exclusive rights of the people of a community without the intervention of others—why couldn't he understand the traditional nature of the demand? To put it plainly, in the gram panchayat of pre-modern times, all castes and communities would send their representatives to the village body. Gandhi was speaking the language of liberal citizenship and Ambedkar the practice of a gram panchayat. Didn't they understand the real nature of each other's position? This continues to be one of the most important enigmas of modern Indian history, an enigma which has conditioned the political theory and practice of the Dalit movement. With hindsight it can be safely said that it was not the correctness or lack of it in the parties involved which caused the birth of the Dalit movement, but the politico-psychological tensions released in the confrontation made the birth of the new politics of Dalits inevitable.

representational progress, while important, does not necessarily translate to material progress,

yourselves properly.” The tall guy smiled. “What can I do for you?” “You can call someone for me. Sergeant Leach at the 110th. Tell her where I am. She might have a message for me. If she does, you can come and tell me what it is.” “You want me to feed your dog and pick up your dry cleaning, too?” “I don’t have dry cleaning. Or a dog. But you can call Major Sullivan, at JAG, if you like. She’s my lawyer. Tell her I want to see her, here, by the close of business today. Tell her I need a client conference. Tell her it’s extremely important.” “That it?” “No. Next you can call Captain Edmonds, at HRC. She’s my other lawyer. Tell her I want to see her right after Major Sullivan. Tell her I have urgent things to discuss.” “Anything else?” “How many customers do you have today?” “Just you and one other.” “Which would be Major Turner, right?” “Correct.” “Is she nearby?” “This is the only cell block we got.” “She needs to know her lawyer is out of action. She needs to get another one. You need to go see her and make sure she does.” “That’s a weird thing for you to say.” “What happened to Moorcroft was nothing to do with me. You’ll know that soon enough. And the best way of getting the egg off your face is not to get it on in the first place.” “Still a weird thing for you to say. Who died and made you president of the ACLU?” “I swore an oath to uphold the Constitution. So did you. Major Turner is entitled to competent representation at all times. That’s the theory. And a gap will look bad, when the appeals kick in. So tell her she needs to meet with someone new. As soon as possible. This afternoon would be good. Make sure she grasps that.” “Anything else?” “We’re all good now,” Reacher said. “Thank you, captain.” “You’re welcome,” the tall

All the words about the really important things become chiffon representations of themselves soon enough. Some can be reinvented but others can only be discovered by a personal encounter. Love is a hollow word which seems at home in song lyrics and greeting cards, until you fall in love and discover its disconcerting power. Depression means nothing more than the blues, commercially-packaged angst, a hole in the ground; until you find its black weight settling inside your mother’s chest, disrupting her breathing, leaching her days, and yours, of colour and the nights of rest.

Since the beginning of cinema, Chinese and Chinese American screen characters in Hollywood have evolved from yellow-faced and exoticized caricatures such as Myrna Loy’s portrayal of the daughter of Fu Manchu in the 1932 film, "The Mask of Fu Manchu," to complex and multifaceted representations like those in the 2019 film, “The Farewell," with a cast headed by Awkwafina. That progress didn’t happen overnight, which is an important through line in "Hollywood Chinese," and the recent snubbing of Oscar recognition for ‘The Farewell’ serves as a reminder that there is still work to be done in order to achieve a truly equitable film industry.

The art of the High Renaissance is absolutely secular in its outlook; even in the representations of religious subjects, it attains its ideal style not by contrasting natural with supernatural reality, but by creating a distance between the objects of natural reality itself - a distance which in the world of visual experience creates differences of value similar to those that exist between the elite and the masses in human society. Its harmony is the utopian ideal of a world from which all conflicts is excluded, and, moreover, not as a result of the rule of a democratic but of an autocratic principle. Its creations represent an enhanced, ennobled reality exempt from transitoriness and banality. Its most important stylistic principle is the restriction of the representation to the bare essentials.

The film stopped and Colin Jackson was asked for his opinion. After Colin refuted the nonsense with a scientific study – which he was actually a part of – that found that both black and white athletes have the ‘fast twitch’ muscle that is apparently the ‘key’ to sprinting, the commentator’s response was: ‘But are we at the point now where if you are a very talented athlete at fourteen/fifteen/sixteen, and you are white, you are almost institutionally programmed to think that you won’t be able to compete at the highest level in the sprint?’ This is a very revealing question from a white public figure, because when black people assert that representation is important, that having role models you can relate to and who look like you is helpful, they are often accused of making excuses, playing the race card or wanting special treatment. Yet here, before the 200 metres final, was a public service broadcaster asserting that, actually, it does matter, and that seeing black people win, in a competition that no white people have ever been barred by law from entering, or in any way discriminated from participating in, could still discourage white teenagers from bothering to even try. Wow.

The film stopped and Colin Jackson was asked for his opinion. After Colin refuted the nonsense with a scientific study – which he was actually a part of – that found that both black and white athletes have the ‘fast twitch’ muscle that is apparently the ‘key’ to sprinting, the commentator’s response was: ‘But are we at the point now where if you are a very talented athlete at fourteen/fifteen/sixteen, and you are white, you are almost institutionally programmed to think that you won’t be able to compete at the highest level in the sprint?’ This is a very revealing question from a white public figure, because when black people assert that representation is important, that having role models you can relate to and who look like you is helpful, they are often accused of making excuses, playing the race card or wanting special treatment. Yet here, before the 200 metres final, was a public service broadcaster asserting that, actually, it does matter, and that seeing black people win, in a competition that no white people have ever been barred by law from entering, or in any way discriminated from participating in, could still discourage white teenagers from bothering to even try. Wow.

But however desirable an evolutionary framework for a history of knowledge may be, the important questions is whether it is actually possible to recognize an evolutionary logic in the historical records - without imposing it by an exaggerated analogy with biology and without ascending to a level of abstraction where all cats become gray. I believe that the historical findings examined in the preceding chapters point in such a direction, in particular the long-term, cumulative aspects of knowledge development, its dependence on contingent societal contexts, and the profound transformations of the architecture of knowledge. Examples are the emergence of new systems of knowledge from a reorganization of preceding systems; the sedimentation and plateau-building processes of knowledge economies; the transformation of contingent circumstances and challenges into internal conditions for the further development of knowledge systems, accounting for the path dependency and layered structure of this development; and the feedback mechanisms that may arise between knowledge economies and knowledge systems, giving rise to the emergence of new epistemic communities. Just like the evolution of life, knowledge development has direction but us not globally uniform. It is neither deterministic nor teleological. Chance events may have long-term effects by becoming incorporated into the developmental process. Knowledge development is self-referential insofar as it contributes to shaping its own environment by processes of sedimentation and plateau formation corresponding to niche construction in biology. It is also a layered process, in the sense that later forms of knowledge do not necessarily replace earlier ones. External representations shape the long-term transmission of knowledge, ensuring its continuity, while their exploration under different circumstances opens up possibilities for variation and change.

He was clearly out of his depth in Egyptian politics and accepted uncritically the opinion that, as he put it in a telegram, Zaghlul represented the "opinion of majority of Egyptian intellectuals" ; as though "Egyptian intellectuals' were a known or intelligible entity, as though their opinions - whatever they were or however ascertained - had overriding or primordial importance, and as though it made the smallest sense in such a situation to speak - except in the loosest and most misleading manner - of representation or representativeness.

The Judgement card is also a representation of forgiveness – it reminds the querent of the importance of forgiveness. The need to forgive may even come as a call out to an individual through a wide variety of means. In life, forgiveness is one of the ways by which an individual can truly let go of a huge burden and find inner peace. Holding a grudge is like bearing a heavy burden – it doesn’t hurt the person you have refused to forgive, but it definitely hurts you, and it kills you slowly from the inside, day in day out. So, instead of hurting yourself and straining under the burden of the grudges and ill-feelings you have towards others, heed the call of forgiveness instead. Lay your heart bare and unconditionally forgive the people who have done wrong to you. Remind yourself that revenge would only bring temporary respite, that’s if it brings any respite at all. The pain in your soul will still remain, and it will continue to haunt you. Therefore, to truly get rid of your pain once and for all, it is important for you to make a conscious decision to forgive those who have transgressed against you.

You clearly don’t understand the inner workings of the League. Your office space is a physical representation of your status,” he said. “How will other people know that you are very important unless you have a window? Or ten square feet more than they do?

The definition of a confederate republic seems simply to be "an assemblage of societies,'' or an association of two or more states into one state. The extent, modifications, and objects of the federal authority are mere matters of discretion. So long as the separate organization of the members be not abolished; so long as it exists, by a constitutional necessity, for local purposes; though it should be in perfect subordination to the general authority of the union, it would still be, in fact and in theory, an association of states, or a confederacy. The proposed Constitution, so far from implying an abolition of the State governments, makes them constituent parts of the national sovereignty, by allowing them a direct representation in the Senate, and leaves in their possession certain exclusive and very important portions of sovereign power. This fully corresponds, in every rational import of the terms, with the idea of a federal government.

That is why I never feel so close to truth, so initiated into its secrets, as on the rare occasions when I go to the theatre or the circus: then I know that I’m finally watching life’s perfect representation. And the actors and actresses, the clowns and magicians, are important and futile things, like the sun and the moon, love and death, the plague, hunger and war among humanity. Everything is theatre. Is it truth I want?

As communal and composite creatures, we human beings often symbolize our important relationships in physical ways. Nations create flags to represent their country, and pledging allegiance to those flags displays and reinforces the patriotism of its citizens. Couples exchange rings during a wedding ceremony, embodying their commitments to each other into wearable symbols that become a part of everything they do from then on. These symbols not only help us stay mindful of the fundamental relationships that shape our activity, they actually make those relationships stronger. That same dynamic, then, can be seen in the way sacraments function in the church's worship of God. First through the waters of baptism and thereafter through the bread and the wine of communion, we express and extend our devotion to God in physical ways. To be entirely devoted to God, we must make God a part of everything that we do. What better way to symbolize that than by eating and drinking the representations (i.e., “presenting to us again”) of Christ's broken body and shed blood. Sanctification is about living as a representation of Christ, and we become more mindful that Christ fills us and empowers us spiritually when we celebrate that filling and empowering physically. By recognizing our dependance on God in this way, we demonstrate to ourselves and others how important God is to us; we “worth-ship” God. Because this is an act of “communion,” the very same sacrament that celebrates our dependance on Christ also celebrates our interdependence on one another. It is hard to imagine a better medicine for sin-sick, self-addicted people to take than one that celebrates how much God loves them and calls them to love one another.

Indeed, fascist regimes tried to redraw so radically the boundaries between private and public that the private sphere almost disappeared. Robert Ley, head of the Nazi Labor Office, said that in the Nazi state the only private individual was someone asleep. For some observers, this effort to have the public sphere swallow up the private sphere entirely is indeed the very essence of fascism. It is certainly a fundamental point on which fascist regimes differed most profoundly from authoritarian conservatism, and even more profoundly from classical liberalism. There was no room in this vision of obligatory national unity for either free-thinking persons or for independent, autonomous subcommunities. Churches, Freemasonry, class-based unions or syndicates, political parties— all were suspect as subtracting something from the national will.121 Here were grounds for infinite conflict with conservatives as well as the Left. In pursuit of their mission to unify the community within an all-consuming public sphere, fascist regimes dissolved unions and socialist parties. This radical amputation of what had been normal worker representation, encased as it was in a project of national fulfillment and managed economy, alienated public opinion less than pure military or police repression, as in traditional dictatorships. And indeed the fascists had some success in reconciling some workers to a world without unions or socialist parties, those for whom proletarian solidarity against capitalist bosses was willingly replaced by national identity against other peoples. Brooding about cultural degeneracy was so important a fascist issue that some authors have put it at the center. Every fascist regime sought to control the national culture from the top, to purify it of foreign influences, and make it help carry the message of national unity and revival. Decoding the cultural messages of fascist ceremonies, films, performances, and visual arts has today become the most active field of research on fascism. The “reading” of fascist stagecraft, however ingenious, should not mislead us into thinking that fascist regimes succeeded in establishing monolithic cultural homogeneity. Cultural life in fascist regimes remained a complex patchwork of official activities, spontaneous activities that the regimes tolerated, and even some illicit ones. Ninety percent of the films produced under the Nazi regime were light entertainment without overt propaganda content (not that it was innocent, of course). A few protected Jewish artists hung on remarkably late in Nazi Germany, and the openly homosexual actor and director Gustav Gründgens remained active to the end.

A recent study has shown that even with the meagre super-computers of the 60s (which were literally 10s of millions of times slower than a single iPhone 6), all the climate simulations done back then have proved to be accurate within a few percent. Thus science and computing did their jobs to provide (as of 2020) about 55+ years of accurate predicting of the future that we are now just starting to cope with today. Many things could have been done starting back then, but were not. In the context of the present book, this is one of the most important “futures of representations” — to be able to represent, simulate, and understand complex dynamic systems, especially those literally concerning life and death. This was already invented and in use by a tiny percentage of the world’s population 60 years ago. To paraphrase William Gibson “The future was already there, but just not distributed evenly”.

Our sensations are effects brought forth in our organs by means of exterior causes, and how such an effect manifests itself depends of course quite essentially on the nature of the apparatus on which the cause operates. Insofar as the quality of our sensations gives us information about the peculiarities of the exterior process that excites it, it can count as a sign of that process, but not as a picture. For one expects of a picture some sort of similarity with the pictured object . . . But a sign need have no similarity of any sort whatever with that of which it is the sign. The relation between them is only that the same object, working its effects in the same way, produces the same sign, and that unequal signs always correspond to unequal causes. To the popular view, which naively and complacently assumes the full truth of the pictures that our senses give us of things, this remainder of similarity that we recognise may seem rather paltry. In truth it is not; with its aid something of the greatest significance can be achieved: the representation of the regularities in the processes of the real world . . . So even if our sense impressions in their qualities are only signs, whose special nature depends wholly on our internal organisation, they are nonetheless not to be dismissed as empty appearance, but are in fact a sign of something, whether this is something existing or something occurring; and what is most important, they can picture the law of this occurring.

Strange as it may seem — and irrational as it would be in a more logical system of world diplomacy — the dollar glut is what finances America’s global military build-up. It forces foreign central banks to bear the costs of America’s expanding military empire. The result is a new form of taxation without representation. Keeping international reserves in dollars means recycling dollar inflows to buy U.S. Treasury bills — U.S. government debt issued largely to finance the military spending that has been a driving force in the U.S. balance-of-payments deficit since the Korean War broke out in 1950. [...] “China National Offshore Oil Corporation go home” is the motto when foreign governments try to use their sovereign wealth funds (central bank departments trying to figure out what to do with their dollar glut) to make direct investments in American industry, as happened when China’s national oil company sought to buy Unocal in 2005.[...] So Europeans and Asians see U.S. companies pumping more dollars into their economies not only to buy their exports (in excess of providing them with goods and services in return), not only to buy their companies and commanding heights of privatized public enterprises (without giving them reciprocal rights to buy important U.S. companies), and not only to buy foreign stocks, bonds and real estate. The U.S. media neglect to mention that the U.S. Government spends hundreds of billions of dollars abroad — not only in the Near East for direct combat, but to build military bases to encircle the rest of the world, and to install radar systems, guided missile systems and other forms of military coercion, including the “color revolutions” that have been funded all around the former Soviet Union.

But let no humble devoted follower of Jesus Christ, who truly desires to serve and glorify him, and who is willing, from the heart, to do all that God shall enable him, for the promotion of the Redeemer's kingdom;--let not him be deterred, by the representation which has been given from accepting the office, if called to it by his Christian brethren. The deeper his sense of his own unfitness, the more likely will he be to apply unceasingly and importunately for heavenly aid; and the nearer he lives to the throne of grace, the more largely will he partake of that wisdom and strength which he needs. There are, no doubt, some, as was said, who are really unqualified for this office; but in general, it may be maintained, that those who have the deepest impression of the importance and arduousness of its duties, and of their own want of adequate qualifications, are far better prepared for those duties, than such as advance to the discharge of them with unwavering, confidence and self-complacency.

Some roles have no functions other than this symbolic representation of the institutional order as an integrated totality, others take on this function from time to time in addition to the less exalted functions they routinely perform. The judge, for instance, may, on occasion, in some particularly important case, represent the total integration of society in this way. The monarch does so all the time and, indeed, in a constitutional monarchy, may have no other function than as a “living symbol” for all levels of the society, down to the man in the street. Historically, roles that symbolically represent the total institutional order have been most commonly located in political and religious institutions.40

Here are several strategies for enhancing communication when addressing an audience of second-language English speakers: Slow down. Slow down. Slow down. Use clear, slow speech. Enunciate carefully. Avoid colloquial expressions. Repeat important points using different words to explain the same thing. Avoid long, compound sentences. Use visual representations (pictures, tables, graphs,

Gothic is the genre of fear. Our fascination with it is almost always revived during times of instability and panic. In the wake of the French Revolution, the Marquis de Sade described the rise of the genre as 'the inevitable product of the revolutionary shock with which the whole of Europe resounded,' and literary critics in the late eighteenth century mocked the work of early gothic writers Anne Radcliffe and Matthew Lewis by referring to it as 'the terrorist school' of writing. As Fred Botting writes in Gothic, his lucid introduction to the genre, it expresses our unresolved feelings about 'the nature of power, law, society, family and sexuality' and yet is extremely concerned with issues of social disintegration and collapse. It's preoccupied with all that is immoral, fantastic, suspenseful, and sensational and yet prone to promoting middle-class values. It's interested in transgression, but it's ultimately more interested in restitution; it alludes to the past yet is carefully attuned to the present; it's designed to evoke excessive emotion, yet it's thoroughly ambivalent; it's the product of revolution and upheaval, yet it endeavors to contain their forces; it's terrifying, but pretty funny. And, importantly, the gothic always reflects the anxieties of its age in an appropriate package, so that by the nineteenth century, familiar tropes representing external threats like crumbling castles, aristocratic villains, and pesky ghosts had been swallowed and interiorized. In the nineteenth century, gothic horrors were more concerned with madness, disease, moral depravity, and decay than with evil aristocrats and depraved monks. Darwin's theories, the changing roles of women in society, and ethical issues raised by advances in science and technology haunted the Victorian gothic, and the repression of these fears returned again and again in the form of guilt, anxiety, and despair. 'Doubles, alter egos, mirrors, and animated representations of the disturbing parts of human identity became the stock devices,' Botting writes, 'signifying the alienation of the human subject from the culture and language in which s/he is located.' In the transition from modernity to post-modernity, the very idea of culture as something stable and real is challenged, and so postmodern gothic freaks itself out by dismantling modernist grand narratives and playing games. In the twentieth century, 'Gothic [was] everywhere and nowhere,' and 'narrative forms and devices spill[ed] over from worlds of fantasy and fiction into real and social spheres.

It’s impossible to exaggerate the importance of a believer’s mental representation of God, for the way you imagine God largely determines the quality of your relationship with God. The intensity of your love for God will never outrun the beauty of the God you envision. Related to this, the depth of your transformation into the likeness of Christ will never outrun the Christlikeness of your mental representation of God.

Getting to fifty-fifty is incredibly complex and nuanced, requiring many detailed solutions that will take decades to fully play out. To accelerate the process, change needs to start at the top. Like Stewart Butterfield, CEOs need to make hiring and retaining women an explicit priority. In addition, here is the bare minimum of what we can do at an individual and a systemic level: First of all, people, be nice to each other. Treat one another with respect and dignity, including those of the opposite sex.That should be pretty simple. Don’t enable assholes. Stop making excuses for bad behavior, or ignoring it. CEOs must embrace and champion the need to reach a fair representation of gender within their companies, and develop a comprehensive plan to get there. Be long-term focused, not short-term. It may take three weeks to find a white man for the job, but three months to find a woman. Those three months could save three years of playing catch-up in the future. Invest in not just diversity but inclusion. Even if your company is small, everything counts. And take the time to educate your employees about why this is important. Companies need to appoint more women to their boards. And boards need to hold company leadership to account to get to fifty-fifty in their employee ranks, starting with company executives. Venture capital firms need to hire more women partners, and limited partners should pressure them to do so and, at the very least, ask them what their plans around diversity are. Investors, both men and women, need to start funding more women and diverse teams, period. LPs need to fund more women VCs, who can establish new firms with new cultural norms. Stop funding partnerships that look and act the same. Most important, stop blaming everybody else for the problem or pretending that it is too hard for us to solve. It’s time to look in the mirror. This is an industry, after all, that prides itself on disruption and revolutionary new ways of thinking. Let’s put that spirit of innovation and embrace of radical change to good use. Seeing a more inclusive workforce in Silicon Valley will encourage more girls and women studying computer science now.

The unity of the visible form of an object and of its imagist generalization, achieved by means of the composition of the shot, is to us the most important feature of a truly realistic treatment of the shot. We consider that this ensures the emotional impression which the sight of the purely plastic images on the screen can excite. This imagist treatment of representations is the most important task the cameraman has; in fulfilling it, he permeates all the minutest details of the plastic solution of the film with the theme and his attitude to the theme.

By consciously experiencing some elements of our tunnel as mere images or thoughts about the world, we became aware of the possibility of misrepresentation. We understood that sometimes we can be wrong, since reality is only a specific type of appearance. As evolved representational systems, we could now represent one of the most important facts about ourselves—namely, that we are representational systems. We were able to grasp the notions of truth and falsity, of knowledge and illusion. As soon as we had grasped this distinction, cultural evolution exploded, because we became ever more intelligent by systematically increasing knowledge and minimizing illusion. The discovery of the appearance/reality distinction was possible because we realized that some of the content of our conscious minds is constructed internally and because we could introspectively apprehend the construction process. The technical term here would be phenomenal opacity—the opposite of transparency. Those things in the evolution of consciousness that are old, ultrafast, and extremely reliable—such as the qualities of sensory experience—are transparent; abstract conscious thought is not. From an evolutionary perspective, thinking is very new, quite unreliable (as we all know), and so slow that we can actually observe it going on in our brains. In conscious reasoning, we witness the formation of thoughts; some processing stages are available for introspective attention. Therefore, we know that our thoughts are not given but made.

I also understand, as a black writer, the importance of raw representation. The importance of showing our black people that we can be successful without saturating ourselves, or our looks. It's important to know that being successful while being fully black is more than possible.

the last couple years of trying to be a white person in alliance with people of color, I’ve developed a couple principles of behavior in my head that help me stay on track. One of them is, ‘it is more important to be in solidarity with people of color than get things absolutely correct.’ As it turns out, there will always be some reason available for one to choose to not act on racial issues. And my white perspective will make those reasons look correct or attractive.

One of the most important lessons to be learned from Delta history is the relationship between representation, social control, and taxation. Democrat organizations such as the White Men’s Clubs and the Taxpayer League grew rapidly. The latter was composed of planters who accused the Reconstruction governments of mismanagement when they were not complaining about the cost of governmental services, high taxes, and the state debt. They wanted social service monies redirected to levee construction and the retirement of their own back taxes. One traveler found that at every town and village, at every station on the railroads and rural neighborhood in the country, he heard Governor Ames and the Republican Party denounced for oppressions, robberies and dishonesty as proved by the fearful rate of taxation. White Leaguers knew … that they must appeal to the world as wretched downtrodden and impoverished people.