Additional Memories Quotes

Perhaps the greatest faculty our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind's way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying 'time heals all wounds' is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

But, then, I cannot escape the objection that there is no state of mind, however simple, which does not change every moment, since there is no consciousness without memory, and no continuation of a state without the addition, to the present feeling, of the memory of past moments. It is this which constitutes duration. Inner duration is the continuous life of a memory which prolongs the past into the present, the present either containing within it in a distinct form the ceaselessly growing image of the past, or, more profoundly, showing by its continual change of quality the heavier and still heavier load we drag behind us as we grow older. Without this survival of the past into the present there would be no duration, but only instantaneity.

This tug-of-war often obscures what's also happening between us. I am your mother, the first mile of your road. Me and all my obvious and hidden limitations. That means that in addition to possibly wrecking you, I have the chance to give to you what was given to me: a decent childhood, more good memories than bad, some values, a sense of tribe, a run at happiness. You can't imagine how seriously I take that - even as I fail you. Mothering you is the first thing of consequence that I have ever done.

We muddle along, we let life happen to us, we gradually build up a store of memories. There is the question of accumulation, but not in the sense that Adrian meant, just the simple adding up and adding on of life. And as the poet pointed out, there is a difference between addition and increase.

Carla's description was typical of survivors of chronic childhood abuse. Almost always, they deny or minimize the abusive memories. They have to: it's too painful to believe that their parents would do such a thing. So they fragment the memories into hundreds of shards, leaving only acceptable traces in their conscious minds. Rationalizations like "my childhood was rough," "he only did it to me once or twice," and "it wasn't so bad" are common, masking the fact that the abuse was devastating and chronic. But while the knowledge, body sensations, and feelings are shattered, they are not forgotten. They intrude in unexpected ways: through panic attacks and insomnia, through dreams and artwork, through seemingly inexplicable compulsions, and through the shadowy dread of the abusive parent. They live just outside of consciousness like noisy neighbors who bang on the pipes and occasionally show up at the door.

When people are unable to integrate their traumatic memories, they seem to lose their capacity to assimilate new experiences as well. It is as if their personality stops at a certain points and cannot enlarge any more by the addition or assimilation of new elements. Unless they become aware of the split off elements and integrate them into a story that had happened in the past but was now over, they would experience a slow decline in their personal and professional functioning.

From the time when the exercise of the intellect became a source of strength and of wealth, we see that every addition to science, every fresh truth, and every new idea became a germ of power placed within the reach of the people. Poetry, eloquence, and memory, the graces of the mind, the fire of imagination, depth of thought, and all the gifts which Heaven scatters at a venture turned to the advantage of democracy; and even when they were in the possession of its adversaries, they still served its cause by throwing into bold relief the natural greatness of man. Its conquests spread, therefore, with those of civilization and knowledge; and literature became an arsenal open to all, where the poor and the weak daily resorted for arms.

I got the idea from our family’s plant book. The place where we recorded things you cannot trust to memory. The page begin’s with the person’s picture. A photo if we can find it. If not, a sketch or a painting by Peeta. Then, in my most careful handwriting, come all the details it would be a crime to forget. Lady licking Prim’s cheek. My father’s laugh. Peeta’s father with the cookies. The colour of Finnick’s eyes. What Cinna would do with a length of silk. Boggs reprogramming the Holo. Rue poised on her toes, arms slightly extended, like bird about to take flight. On and on. We seal the pages with salt water and promises to live well to make their deaths count. Haymitch finally joins us, contributing twenty-three years of tributes he was forced to mentor. Additions become smaller. An old memory that surfaces. A late promise preserved between the pages. Strange bits of happiness, like the photo of Finnick and Annie’s newborn son.

Stories are a kind of thing, too. Stories and objects share something, a patina. I thought I had this clear, two years ago before I started, but I am no longer sure how this works. Perhaps a patina is a process of rubbing back so that the essential is revealed, the way that a striated stone tumbled in a river feels irreducible, the way that this netsuke of a fox has become little more than a memory of a nose and a tail. But it also seems additive, in the way that a piece of oak furniture gains over years and years of polishing, and the way the leaves of my medlar shine.

When experiences or emotions become too overwhlming, the mind clevely encapsulates the material and stores it for safe-keeping. Many people respond this way in the face of trauma, but the additional step that occurs in this process, in the case of DID, is the formation of distinct ego states that carry the experience.

He took his own life” is the phrase; but Adrian also took charge of his own life, he took command of it, he took it in his hands—and then out of them. How few of us—we that remain—can say that we have done the same? We muddle along, we let life happen to us, we gradually build up a store of memories. There is the question of accumulation, but not in the sense that Adrian meant, just the simple adding up and adding on of life. And as the poet pointed out, there is a difference between addition and increase.

I re-read the books I love and I love the books I re-read, and each time it is the same enjoyment, whether I re-read twenty pages, three chapters, or the whole book: an enjoyment of complicity, of collusion, or more especially, and in addition, of having in the end found kin again.

People with Complex PTSD suffer from more severe and frequent dissociation symptoms, as well as memory and attention problems, than those with simple PTSD. In addition to amnesia due to the activity of various parts of the self, people may experience difficulties with concentration, attention, other memory problems and general spaciness. These symptoms often accompany dissociation of the personality, but they are also common in people who do not have dissociative disorders. For example everyone can be spacey, absorbed in an activity, or miss an exit on the highway. When various parts of the personality are active, by definition, a person experiences some kind of abrupt change in attention and consciousness.

To be informed is to know simply that something is the case. To be enlightened is to know, in addition, what it is all about: why it is the case, what its connections are with other facts, in what respects it is the same, in what respects it is different, and so forth. This distinction is familiar in terms of the differences between being able to remember something and being able to explain it. If you remember what an author says, you have learned something from reading him. If what he says is true, you have even learned something about the world. But whether it is a fact about the book or a fact about the world that you have learned, you have gained nothing but information if you have exercised only your memory. You have not been enlightened. Enlightenment is achieved only when, in addition to knowing what an author says, you know what he means and why he says it.

The same is true of stories and legends that haunt urban space like superfluous or additional inhabitants. They are the object of a witch-hunt, by the very logic of the techno-structure. But [the extermination of proper place names] (like the extermination of trees, forests, and hidden places in which such legends live) makes the city a 'suspended symbolic order.' The habitable city is thereby annulled. Thus, as a woman from Rouen put it, no, here 'there isn't any place special, except for my own home, that's all...There isn't anything.' Nothing 'special': nothing that is marked, opened up by a memory or a story, signed by something or someone else. Only the cave of the home remains believable, still open for a certain time to legends, still full of shadows. Except for that, according to another city-dweller, there are only 'places in which one can no longer believe in anything.

Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying "time heals all wounds" is false. Time heals most wounds. The rest are hidden behind this door.

A memory is least accurate when most reflected upon, and most accurate when least pondered. Together, those two facts make eyewitness testimony basically worthless. This isn’t what most people believe. Psychologists Dan Simons and Christopher Chabris published a study in 2011 revealing that 63 percent of those surveyed in the United States believe memory works like a video camera, and another 48 percent believe memories are permanent. An additional 37 percent said that eyewitness testimony was reliable enough to be the only evidence necessary to convict someone accused of a crime. Those are seriously shocking facts to a psychologist or a neuroscientist, because none of those things is true. You don’t record everything you see, nor do you notice everything that comes into your mind. The only things that make it past the ears and eyes are those things to which you attend. Memories are not recordings. The moment your first kiss was over, the memory of it began to decay. Each time you recall it, the event is reformed in your mind anew and differently, influenced by your current condition and by all the wisdom you’ve acquired since and all the erroneous details you’ve added.

I am your mother. The first mile of your road. Me, and all of my obvious and hidden limitations. That means that in addition to possibly wrecking you, I have the chance to give you what was given to me. A decent childhood. More good memories than bad. Some values. A sense of tribe. A run at happiness.

My friend has never been to a picture show, nor does she intend to: "I'd rather hear you tell the story, Buddy. That way I can imagine it more. Besides, a person my age shouldn't squander their eyes. When the Lord comes, let me see him clear." In addition to never having seen a movie, she has never: eaten in a restaurant, traveled more than five miles from home, received or sent a telegram, read anything except funny papers and the Bible, worn cosmetics, cursed, wished someone harm, told a lie on purpose, let a hungry dog go hungry. Here are a few things she has done, does do: killed with a hoe the biggest rattlesnake ever seen in this county (sixteen rattles), dip snuff (secretly), tame hummingbirds (just try it) till they balance on her finger, tell ghost stories (we both believe in ghosts) so tingling they chill you in July, talk to herself, take walks in the rain, grow the prettiest japonicas in town, know the recipe for every sort of oldtime Indian cure, including a magical wart remover.

Giselle wondered how important it was to have a complicated life in addition to making your art.

Spring, in addition to many other things, is a time for renewal of memories that may have grown dim during the winter,

We have often sneered at the superstition and cowardice of the mediaeval barons who thought that giving lands to the Church would wipe out the memory of their raids or robberies; but modern capitalists seem to have exactly the same notion; with this not unimportant addition, that in the case of the capitalists the memory of the robberies is really wiped out. —G. K. Chesterton (1909)

Remembering things or processing memories can be a charged, or frightening, or uncomfortable time. It can help to imagine yourself being a reporter. This can take pressure off of needing to remember 'all the details' or not wanting to 'be wrong about something', if you simply just write down whatever comes to you down on paper without editing it, censoring it, or passing judgment—for the time being—on either its content, or on whether it is l00% accurate in every way. Simply write it down and come back to it later, when things may make more sense, or as additional information comes to you...

The same thing applies to the mind. We think and feel and act, but there is not, in addition to thoughts and feelings and actions, a bare entity, the mind or the soul, which does or suffers these occurrences. The mental capacity of a person is a continuity of habit and memory: there was yesterday one person whose feelings I can remember, and that person I regard as myself of yesterday; but, in fact, myself of yesterday was only certain mental occurrences which are now remembered and are regarded as part of the person who now recollects them. All that constitutes a person is a series of experiences connected by memory and by certain similarities of the sort we call habit.

Work by Martha Farah of the University of Pennsylvania, Tom Boyce of UCSF, and others demonstrates something outrageous: By age five, the lower a child’s socioeconomic status, on the average, the (a) higher the basal glucocorticoid levels and/or the more reactive the glucocorticoid stress response, (b) the thinner the frontal cortex and the lower its metabolism, and (c) the poorer the frontal function concerning working memory, emotion regulation, impulse control, and executive decision making; moreover, to achieve equivalent frontal regulation, lower-SES kids must activate more frontal cortex than do higher-SES kids. In addition, childhood poverty impairs maturation of the corpus callosum, a bundle of axonal fibers connecting the two hemispheres and integrating their function. This is so wrong—foolishly pick a poor family to be born into, and by kindergarten, the odds of your succeeding at life’s marshmallow tests are already stacked against you.34

We do not have a choice whether or not to discuss history. History has always been invoked in contemporary controversies.The only choice is between discussing what actually happened in the past and discussing notions projected into the past for present purposes. History is the memory of the human race. For an individual to wake up some morning with no memory would be devastating. In addition to the emotional trauma of suddenly finding everything and everybody unknown and unfathomable, there would be no way to carry out the practical necessities of work or managing a home, much less maintaining or establishing relations with other human beings. It would not be much better to wake up some morning with a false memory, induced in you by some means by some other person—to serve that other person’s purposes, with all memories expunged that do not serve that end and other memories twisted or created out of thin air to make you the willing instrument of some ulterior design.

Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door.

It is interesting to note that the people who had a good relationship with the person who died often heal their grief much more easily than those whose relationship with the deceased was filled with turmoil, bitterness, or disappointment. The reason is that a positive relationship is associated with good memories, and remembering and reprocessing these memories helps in the healing process. When people who had a bad relationship think back on it, they have to relive the pain. In their mind, they are still trying to fix what was wrong, to heal the wound, but they can’t. In addition, the guilt they carry with them impairs the healing process. Donna is a case in point. Donna and her mother had had a stormy relationship, fighting constantly over things that seemed insignificant in and of themselves. Yet in spite of their problems, the year after her mother’s death was the hardest of Donna’s life. Her husband could not understand the force of her grief; all he had ever heard her do was complain that her mother was selfish and uninterested in her. What he failed to understand was that Donna had to grieve not only over her mother’s death, but also over the fact that now she would never have the mother-daughter bond she had always wanted. Death had ended all her hopes.

Memory is the enemy of wonder, which abides nowhere else but in the present. This is why, unless you are a child, wonder depends on forgetting—on a process, that is, of subtraction. Ordinarily we think of drug experiences as additive—it’s often said that drugs “distort” normal perceptions and augment the data of the senses (adding hallucinations, say), but it may be that the very opposite is true—that they work by subtracting some of the filters that consciousness normally interposes between us and the world.

In addition to the Ad Herennium, there would be translated excerpts of Quintilian’s Institutio Oratoria and Cicero’s De Oratore for me to read, followed by a collection of medieval writings on memory by Thomas Aquinas, Albertus Magnus, Hugh of St. Victor, and Peter of Ravenna.

The mind cannot differentiate between past, present and future events with regards to imagery in the mind. If you attached enough emotional context and feeling to what you are playing in your minds eye I.e. a past memory or projected future event, the body elicits exactly the same biochemical response, as if that experience was happening right now. It’s a clever trick which can convince the mind into believing that you have already achieved these things. The subconscious will then go to work in serving up additional and similar opportunities to bring into your physical reality.

That done, a second list began to sketch itself from memory. Food, water, containers, blankets... I set three piles aside, starting with the blankets, then took what pillowcases I could find. They always made useful bags for carrying things when backpacks weren't available. One small pot for boiling, one small pan for cooking or additional self-defense. Knives, always good. One fork and a spoon for each of us. More than that, and they'd clatter inside our bags, keeping us from moving silently. No batteries. One flashlight that seemed to be working for now, even if the beam wasn't strong. The real coup would have been canned food or toilet paper, but those were truly one-in-a-million finds. "Did you forget to tell us that you're taking us camping?" I'm all four roughing it as long as that entails air-conditioning and a nice view." ... "Sorry," I muttered, forcing myself onto my feet. "Old habits.

A confused sensation of having suddenly lost my familiarity with the past, without acquiring any additional clearness of idea in reference to the present or the future, took possession of my mind. Circumstances that were but a few days old, faded back in my memory, as if they had happened months and months since.

I found myself comparing my life against Adrian's. The ability to see and examine himself; the ability to make moral decisions and act on them; the mental and physical courage of his suicide. “He took his own life” is the phrase; but Adrian also took charge of his own life, he took command of it, he took it in his hands—and then out of them. How few of us—we that remain—can say that we have done the same? We muddle along, we let life happen to us, we gradually build up a store of memories. There is the question of accumulation, but not in the sense that Adrian meant, just the simple adding up and adding on of life. And as the poet pointed out, there is a difference between addition and increase.

By contrast, moderate identity alteration differs from its milder countepart in that the alterations are not always under the person's control. In addition, moderate identity alteration does not always manifest the presence of distinct alter personalities. Someone who experiences moderate identity alteration may present with mood changes and behaviors that they perceive as uncontrollable. Patients with nondissociative psychiatric disorders (e.g., manic depressive illness) may report moderate alterations in behavior/demeanor that they cannot control; for example, one patient diagnosed as manic depressive mentioned being bothered by his inability to "keep his mind from racing" (SCID-D interview, unpublished transcript). However, these alterations do not coalesce around distinct personalities. Similarly, individuals who have borderline personality disorder tend to fluctuate rapidly between radically different behaviors and moods; however, these changes do not involve different names, memories, preferences, distinct ages, or amnesia for past events.

Priming works best when you are on autopilot, when you aren’t trying to consciously introspect before choosing how to behave. When you are unsure how best to proceed, suggestions bubble up from the deep that are highly tainted by subconscious primes. In addition, your brain hates ambiguity and is willing to take shortcuts to remove it from any situation. If there is nothing else to go on, you will use what is available. When pattern recognition fails, you create patterns of your own. In the aforementioned experiments, there was nothing else for the brain to base its unconscious attitudes on, so it focused on the business items or the clean smells and ran with the ideas. The only problem was the conscious minds of the subjects didn’t notice.

{The resolution of the surviving members of the Eleventh Illinois Cavalry, whom Robert Ingersoll was the commander of, at his funeral quoted here} Robert G. Ingersoll is dead. The brave soldier, the unswerving patriot, the true friend, and the distinguished colonel of the old regiment of which we have the honor to be a remanent, sleeps his last sleep. No word of ours, though written in flame, no chaplet that our hands can weave, no testimony that our personal knowledge can bring, will add anything to his fame. The world honors him as the prince of orators in his generation, as its emancipator from manacles and dogmas; philosophy, for his aid in beating back the ghosts of superstition; and we, in addition to these, for our personal knowledge of him, as a man, a soldier, and a friend. We know him as the general public did not. We knew him in the military camp, where he reigned an uncrowned king, ruling with that bright scepter of human benevolence which death alone could wrest from his hand. We had the honor to obey, as we could, his calm but resolute commands at Shiloh, at Corinth, and at Lexington, knowing as we did, that he would never command a man to go where he would not dare to lead the way. We recognize only a small circle who could know more of his manliness and worth than we do. And to such we say: Look up, if you can, through natural tears; try to be as brave as he was, and try to remember -- in the midst of grief which his greatest wish for life would have been to help you to bear -- that he had no fear of death nor of anything beyond.

ALL THIS happened ten years ago. In the first few years after Hanna’s death, I was tormented by the old questions of whether I had denied and betrayed her, whether I owed her something, whether I was guilty for having loved her. Sometimes I asked myself if I was responsible for her death. And sometimes I was in a rage at her and at what she had done to me. Until finally the rage faded and the questions ceased to matter. Whatever I had done or not done, whatever she had done or not to me—it was the path my life had taken. Soon after her death, I decided to write the story of me and Hanna. Since then I’ve done it many times in my head, each time a little differently, each time with new images, and new strands of action and thought. Thus there are many different stories in addition to the one I have written. The guarantee that the written one is the right one lies in the fact that I wrote it and not the other versions. The written version wanted to be written, the many others did not. At first I wanted to write our story in order to be free of it. But the memories wouldn’t come back for that. Then I realized our story was slipping away from me and I wanted to recapture it by writing, but that didn’t coax up the memories either. For the last few years I’ve left our story alone. I’ve made peace with it. And it came back, detail by detail and in such a fully rounded fashion, with its own direction and its own sense of completion, that it no longer makes me sad. What a sad story, I thought for so long. Not that I now think it was happy. But I think it is true, and thus the question of whether it is sad or happy has no meaning whatever.

In addition to localized neural networks, hallucinogenic drugs have been documented to trigger such preternatural experiences, such as the sense of floating and flying stimulated by atropine and other belladonna alkaloids. These can be found in mandrake and jimsonweed and were used by European witches and American Indian shamans, probably for this very purpose.32 Dissociative anesthetics such as the ketamines are also known to induce out-of-body experiences. Ingestion of methylenedioxyamphetamine (MDA) may bring back long-forgotten memories and produce the feeling of age regression, while dimethyltryptamine (DMT)—also known as “the spirit molecule”—causes the dissociation of the mind from the body and is the hallucinogenic substance in ayahuasca, a drug taken by South American shamans. People who have taken DMT report “I no longer have a body,” and “I am falling,” “flying,” or “lifting up.

Adrian also took charge of his own life, he took command of it, he took it in his hands—and then out of them. How few of us—we that remain—can say that we have done the same? We muddle along, we let life happen to us, we gradually build up a store of memories. There is the question of accumulation, but not in the sense that Adrian meant, just the simple adding up and adding on of life. And as the poet pointed out, there is a difference between addition and increase.

Socrates did not think much of books and the written word; as a proponent of oral storytelling, he thought the written word would kill our memory skills and make us all bloody idiots: “[It] destroys memory [and] weakens the mind, relieving it of . . . work that makes it strong. [It] is an inhuman thing.”5 In addition to memory atrophy, Socrates was also concerned that books would allow information to be communicated without the author or teacher being personally present.

I reckon even you didn’t know the actual statistics, hiding out until now like you done. But in the three days and nights that your campaign lasted you managed to hasten fifty-five white people into early graves, not counting a score or so more fearfully wounded or disabled—hors de combat, as the Frenchies say, for the rest of their natural lives. And only God knows how many poor souls will be scarred in their minds by grief and by terrible memories until the day they part this life. No,” he went on, breaking off a black wad from a plug of chewing tobacco, “no, I’ll have to hand it to you, in many respects you was pretty thorough. By sword and ax and gun you run a swath through this county that will be long remembered. You did, as you say, come damn near to taking your army into this town. And in addition, as I think I told you before, you scared the entire South into a condition that may be described as well-nigh shitless. No niggers ever done anything like this.

Wandering across the vast room, I stopped at a set of shelves as high as the ceiling, and holding about six hundred volumes - all classics on the history of Soalris, starting with the nine volumes of Giese's monumental and already relatively obsolescent monograph. Display for its own sake was improbable in these surroundings. The collection was a respective tribute to the memory of the pioneers. I took down the massive volumes of Giese and sat leafing through them. Rheya had also located som reading matter. Looking over her shoulder, I saw that she had picked one of the many books brought out by the first expedition, the Interplanetary Cookery Book, which could have been the personal property of Giese himself. She was pouring over the recipes adapted to the arduous conditions of interstellar flight. I said nothing, and returned to the book resting on my knees. Solaris - Ten Years of Exploration had appeared as volumes 4-12 of the Solariana collection whose most recent additions were numbered in the thousands.

The connection between childhood adversity and frontocortical maturation pertains to childhood poverty. Work by Martha Farah of the University of Pennsylvania, Tom Boyce of UCSF, and others demonstrates something outrageous: By age five, the lower a child’s socioeconomic status, on the average, the (a) higher the basal glucocorticoid levels and/or the more reactive the glucocorticoid stress response, (b) the thinner the frontal cortex and the lower its metabolism, and (c) the poorer the frontal function concerning working memory, emotion regulation, impulse control, and executive decision making; moreover, to achieve equivalent frontal regulation, lower-SES kids must activate more frontal cortex than do higher-SES kids. In addition, childhood poverty impairs maturation of the corpus callosum, a bundle of axonal fibers connecting the two hemispheres and integrating their function. This is so wrong—foolishly pick a poor family to be born into, and by kindergarten, the odds of your succeeding at life’s marshmallow tests are already stacked against you.

World-class chess players, in addition to being considered awesomely smart, are generally assumed to have superhuman memories, and with good reason. Champions routinely put on exhibitions in which they play lesser opponents while blindfolded; they hold the entire chessboard in their heads. Some of these exhibitions strike the rest of us as simply beyond belief. The Czech master Richard Reti once played twenty nine blindfolded games simultaneously. (Afterward he left his briefcase at the exhibition site and commented on what a poor memory he had.)

Alien monsters were pleasant and funny. One early and almost forgotten piece of history tells that Adam, in addition to naming all the sub-lunar creatures, also named the nine hundred and ninety-nine species of creatures who had their homes and nests above the moon, on other moons or trabants or asteroids or planets. And after they were named, the super-lunary creatures went back to their own places, with friendly memories of Earth, the ‘naming place’. So we do have nine hundred and ninety-nine alien species, monstrous but friendly, waiting to meet us again.

Today is the thirty-seventh anniversary of my mother's death. I have thought of her, longed for her, every day of those thirty-seven years, and my father has, I think, thought of her almost without stopping. If fervent memory could raise the dead, she would be our Eurydice, she would rise like Lady Lazarus from her stubborn death to solace us. But all of our laments could not add a single second to her life, not one additional beat of the heart, nor a breath. The only thing my need could do was bring me to her. What will Clare have when I am gone? How can I leave her?

Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

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.

Perhaps the greatest faculty our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind's way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying 'time heals all wounds' is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.” ― Patrick Rothfuss, The Name of the Wind

Historical knowledge is a technique of the first order to preserve and continue a civilisation already advanced. Not that it affords positive solutions to the new aspect of vital conditions- life is always different from what it was- but that it prevents us committing the ingenuous mistakes of other times. But if, in addition to being old and, therefore, beginning to find life difficult, you have lost the memory of the past, and do not profit by experience, then everything turns to disadvantage. Well, it is my belief that this is the situation of Europe. The most "cultured" people to-day are suffering from incredible ignorance of history.

It had all begun on the elevated. There was a particular little sea of roots he had grown into the habit of glancing at just as the packed car carrying him homeward lurched around a turn. A dingy, melancholy little world of tar paper, tarred gravel, and smoky brick. Rusty tin chimneys with odd conical hats suggested abandoned listening posts. There was a washed-out advertisement of some ancient patent medicine on the nearest wall. Superficially it was like ten thousand other drab city roofs. But he always saw it around dusk, either in the normal, smoky half-light, or tinged with red by the flat rays of a dirty sunset, or covered by ghostly windblown white sheets of rain-splash, or patched with blackish snow; and it seemed unusually bleak and suggestive, almost beautifully ugly, though in no sense picturesque; dreary but meaningful. Unconsciously it came to symbolize for Catesby Wran certain disagreeable aspects of the frustrated, frightened century in which he lived, the jangled century of hate and heavy industry and Fascist wars. The quick, daily glance into the half darkness became an integral part of his life. Oddly, he never saw it in the morning, for it was then his habit to sit on the other side of the car, his head buried in the paper. One evening toward winter he noticed what seemed to be a shapeless black sack lying on the third roof from the tracks. He did not think about it. It merely registered as an addition to the well-known scene and his memory stored away the impression for further reference. Next evening, however, he decided he had been mistaken in one detail. The object was a roof nearer than he had thought. Its color and texture, and the grimy stains around it, suggested that it was filled with coal dust, which was hardly reasonable. Then, too, the following evening it seemed to have been blown against a rusty ventilator by the wind, which could hardly have happened if it were at all heavy. ("Smoke Ghost")

Von Neumann saw great promise in a redesign of the ENIAC computer’s memory. He believed there was a way to turn the computer into an “electronic brain” capable of storing not just data and instructions, as was the case with ENIAC, but additional information that would allow the computer to perform a myriad of computational functions on its own. This was called a stored-program computer, and it “broke the distinction between numbers that mean things and numbers that do things,” writes von Neumann’s biographer George Dyson, adding, “Our universe would never be the same.” These “instructions” that von Neumann imagined were the prototype of what the world now knows as software.

But what wisdom do you get from hunger?” Jonas groaned. His stomach still hurt, though the memory had ended. “Some years ago,” The Giver told him, “before your birth, a lot of citizens petitioned the Committee of Elders. They wanted to increase the rate of births. They wanted each Birthmother to be assigned four births instead of three, so that the population would increase and there would be more Laborers available.” Jonas nodded, listening. “That makes sense.” “The idea was that certain family units could accommodate an additional child.” Jonas nodded again. “Mine could,” he pointed out. “We have Gabriel this year, and it’s fun, having a third child.” “The Committee of Elders sought my advice,” The Giver said. “It made sense to them, too, but it was a new idea, and they came to me for wisdom.” “And you used your memories?” The Giver said yes. “And the strongest memory that came was hunger. It came from many generations back. Centuries back. The population had gotten so big that hunger was everywhere. Excruciating hunger and starvation. It was followed by warfare.” Warfare? It was a concept Jonas did not know. But hunger was familiar to him now. Unconsciously he rubbed his own abdomen, recalling the pain of its unfulfilled needs. “So you described that to them?” “They don’t want to hear about pain. They just seek the advice. I simply advised them against increasing the population.

The prefrontal cortex is a convergence zone. It receives connections from various specialized systems (like the visual and auditory sensory systems), enabling it to be aware of what's going on in the outside world and to integrate the information it gathers. It also receives connections from the hippocampus and other cortical areas involved in long-term explicit memory, allowing it to retrieve stored information (facts, personal experiences, schemata) relevant to the task at hand. In addition, it sends connections to areas involved in movement control (including movement-control areas in the frontal cortex as well as in subcortical regions), allowing executive decisions to be turned into voluntary actions.

The page begins with the person’s picture. A photo if we can find it. If not, a sketch or painting by Peeta. Then, in my most careful handwriting, come all the details it would be a crime to forget. Lady licking Prim’s cheek. My father’s laugh. Peeta’s father with the cookies. The color of Finnick’s eyes. What Cinna could do with a length of silk. Boggs reprogramming the Holo. Rue poised on her toes, arms slightly extended, like a bird about to take flight. On and on. We seal the pages with salt water and promises to live well to make their deaths count. Haymitch finally joins us, contributing twenty-three years of tributes he was forced to mentor. Additions become smaller. An old memory that surfaces. A late primrose preserved between the pages. Strange bits of happiness, like the photo of Finnick and Annie’s newborn son. We learn to keep busy again. Peeta bakes. I hunt. Haymitch drinks until the liquor runs out, and then raises geese until the next train arrives. Fortunately, the geese can take pretty good care of themselves. We’re not alone. A few hundred others return because, whatever has happened, this is our home. With the mines closed, they plow the ashes into the earth and plant food. Machines from the Capitol break ground for a new factory where we will make medicines. Although no one seeds it, the Meadow turns green again. Peeta and I grow back together. There are still moments when he clutches the back of a chair and hangs on until the flashbacks are over. I wake screaming from nightmares of mutts and lost children. But his arms are there to comfort me. And eventually his lips. On the night I feel that thing again, the hunger that overtook me on the beach, I know this would have happened anyway. That what I need to survive is not Gale’s fire, kindled with rage and hatred. I have plenty of fire myself. What I need is the dandelion in the spring. The bright yellow that means rebirth instead of destruction. The promise that life can go on, no matter how bad our losses. That it can be good again. And only Peeta can give me that. So after, when he whispers, “You love me. Real or not real?” I tell him, “Real.

I had of course been terribly sad when my mother and father and my nurse had died. I missed them, and wished I could see them again, and I regretted the times I'd been selfish or cruel when they were alive. But that pain had lessened with the passage of time. Their deaths grew distant with the years, leaving behind only the most precious memories I associated with them. But this time, I had the impression that something was different. In addition to the sadness, I was overcome by a mysterious and menacing anxiety, as though the old man's death had suddenly transformed the very ground under my feet into a soft, unreliable mass. I had been left alone, with no one to comfort me, no one to reach out and take my hand, no one to share the terrible void in my heart.

The discovery of mirror neurons was made by Giacomo Rizzolatti, Vittorio Gallase, and Marco Iaccoboni while recording from the brains of monkeys that performed certain goal-directed voluntary actions. For instance, when the monkey reached for a peanut, a certain neuron in its premotor cortex (in the frontal lobes) would fire. Another neuron would fire when the monkey pushed a button, a third neuron when he pulled a lever. The existence of such command neurons that control voluntary movements has been known for decades. Amazingly, a subset of these neurons had an additional peculiar property. The neuron fired not only (say) when the monkey reached for a peanut, but also when it watched another monkey reach for a peanut! These were dubbed “mirror neurons” or “monkey-see-monkey-do” neurons.

For many years there have been rumours of mind control experiments. in the United States. In the early 1970s, the first of the declassified information was obtained by author John Marks for his pioneering work, The Search For the Manchurian Candidate. Over time retired or disillusioned CIA agents and contract employees have broken the oath of secrecy to reveal small portions of their clandestine work. In addition, some research work subcontracted to university researchers has been found to have been underwritten and directed by the CIA. There were 'terminal experiments' in Canada's McGill University and less dramatic but equally wayward programmes at the University of California at Los Angeles, the University of Rochester, the University of Michigan and numerous other institutions. Many times the money went through foundations that were fronts or the CIA. In most instances, only the lead researcher was aware who his or her real benefactor was, though the individual was not always told the ultimate use for the information being gleaned. In 1991, when the United States finally signed the 1964 Helsinki Accords that forbids such practices, any of the programmes overseen by the intelligence community involving children were to come to an end. However, a source recently conveyed to us that such programmes continue today under the auspices of the CIA's Office of Research and Development. The children in the original experiments are now adults. Some have been able to go to college or technical schools, get jobs. get married, start families and become part of mainstream America. Some have never healed. The original men and women who devised the early experimental programmes are, at this point, usually retired or deceased. The laboratory assistants, often graduate and postdoctoral students, have gone on to other programmes, other research. Undoubtedly many of them never knew the breadth of the work of which they had been part. They also probably did not know of the controlled violence utilised in some tests and preparations. Many of the 'handlers' assigned to reinforce the separation of ego states have gone into other pursuits. But some have remained or have keen replaced. Some of the 'lab rats' whom they kept in in a climate of readiness, responding to the psychological triggers that would assure their continued involvement in whatever project the leaders desired, no longer have this constant reinforcement. Some of the minds have gradually stopped suppression of their past experiences. So it is with Cheryl, and now her sister Lynn.

In conjunction with his colleagues, Frantisek Baluska from the Institute of Cellular and Molecular Botany at the University of Bonn is of the opinion that brain-like structures can be found at root tips. In addition to signaling pathways, there are also numerous systems and molecules similar to those found in animals. When a root feels its way forward in the ground, it is aware of stimuli. The researchers measured electrical signals that led to changes in behavior after they were processed in a "transition zone." If the root encounters toxic substances, impenetrable stones, or saturated soil, it analyzes the situation and transmits the necessary adjustments to the growing tip. The root tip changes direction as a result of this communication and steers the growing root around the critical areas. Right now, the majority of plant researchers are skeptical about whether such behavior points to a repository for intelligence, the faculty of memory, and emotions. Among other things, they get worked up about carrying over findings in similar situations with animals and, at the end of the day, about how this threatens to blur the boundary between plants and animals. And so what? What would be so awful about that? The distinction between plant and animal is, after all, arbitrary and depends on the way an organism feeds itself: the former photosynthesizes and the latter eats other living beings. Finally, the only other big difference is in the amount of time it takes to process information and translate it into action. Does that mean that beings that live life in the slow lane are automatically worth less than ones on the fast track? Sometimes I suspect we would pay more attention to trees and other vegetation if we could establish beyond a doubt just how similar they are in many ways to animals.

Stepfather—January 6, 1980 In addition to imitation mayonnaise, fake fur, sugar substitutes and plastic that wears like iron, the nuclear family has added another synthetic to its life: step-people. There are stepmothers, stepfathers, stepsons and stepdaughters. The reception they get is varied. Some are looked upon as relief pitchers who are brought in late but are optimistic enough to try to win the game. Some are regarded as double agents, who in the end will pay for their crimes. There are few generalizations you can make about step-people, except they’re all locked into an awkward family unit none of them are too crazy about. I know. I’ve been there. Perhaps you’ve heard of me. I became a hyphenated child a few years after my “real” father died. I was the only stepchild in North America to have a stepfather who had the gall to make me go to bed when I was sleepy, do homework before I went to school, and who yelled at me for wearing bedroom slippers in the snow. My real father wouldn’t have said that. My stepfather punished me for sassing my mother, wouldn’t allow me to waste food and wouldn’t let me spend money I didn’t have. My real father wouldn’t have done that. My stepfather remained silent when I slammed doors in his face, patient when I insisted my mother take “my side” and emotionless when I informed him he had no rights. My real father wouldn’t have taken that. My stepfather paid for my needs and my whims, was there through all my pain of growing up...and checked himself out of the VA hospital to give me away at my wedding. My real father...was there all the time, and I didn’t know it. What is a “real” mother, father, son or daughter? “Real” translates to something authentic, genuine, permanent. Something that exists. It has nothing to do with labor pains, history, memories or beginnings. All love begins with one day and builds. “Step” in the dictionary translates to “a short distance.” It’s shorter than you think.

Fourth, within the session, the learning should be spaced out. It is well known that massed training is much less effective than spaced training in creating enduring memories,74 including implicit memories of extinction.75 The explanation at the molecular level involves CREB, the transcription factor that initiates gene expression and protein synthesis in the conversion of short-term to long-term memory.76 Massed training depletes CREB, and once used up about sixty minutes of recovery is needed to replenish the supply, so additional training within that period only interferes with the resupply process.77 It has been shown that CREB-dependent protein synthesis in the PFCVM78 and amygdala79 is required for the long-term retention of extinction. So if one is going to do twenty-five exposures, they should be done in blocks of five, with breaks between, rather than all twenty-five at once. Temporal spacing, in short, could make the effects of extinction and exposure more persistent.

Gossip, even malicious rumors, are worth more than the most expensive publicity campaign in the world. What alarmed me most in the course of my stay in the United States was the habit of spending enormous sums of money in order to achieve so little real luxury. America represents the triumph of quantity over quality. Mass production triumphs; men and women both prefer to buy a multitude of mediocre things rather than a smaller number, carefully chosen. The American woman, faithful to the ideal of optimism with the United States seems to have made its rule of life, spends money entirely in order to gratify the collective need to buy. She prefers three new dresses to one beautiful one and does not linger over a choice, knowing perfectly well that her fancy will be of short duration and the dress which she is in the process of buying will be discarded very soon. The prime need of fashion is to please and attract. Consequently this attraction cannot be born of uniformity, the mother of boredom. Contemporary elegance is at once simple and natural. Since there is no patience where vanity is concerned, any client who is kept waiting considers it a personal insult. The best bargain in the world is a successful dress. It brings happiness to the woman who wears it and it is never too dear for the man who pays for it. The most expensive dress in the world is a dress which is a failure. It infuriates the woman who wears it and it is a burden to the man who pays for it. In addition, it practically always involves him in the purchase of a second dress much more expensive - the only thing that can blot out the memory of the first failure. Living in a house which does not suit you is like wearing someone else's clothes. There will always be women who cling to a particular style of dress because they wore it during the time of their greatest happiness, but white hair is the only excuse for this type of eccentricity. The need for display, which is dormant in all of us, can express itself nowadays in fashion and nowhere else. The dresses of this collection may be worn by only a few of the thousands of women who read and dream about them, but high fashion need not be directly accessible to everyone: it need only exist in the world for its influence to be felt.

My whole life people have wondered "what" I am, what race or nationality. ... It's happened again and again: someone looking at me furtively, or calling me "exotic" and asking me "What's your heritage?" Once when I was making a purchase in a department store, the white salesman behind the counter was too nervous or too polite to ask--most likely not wanting to offend a white woman by assuming that she was anything but white. He needed to write on the back of my check the additional identifying information required back then: race and gender. Hesitating, his pen hovering, he tried to look at me without my notice. I watched his face as he deliberated after a second and third glance at my features, my straight, fine hair, my skin color and clothing. He must have considered, too, how I had spoken and whether any of those factors matched his notions of certain people--black people. I stood there and said nothing as he scribbled the letters WF, the designation for white female. In the same week, with a different clerk, I had been given the designation BF. That time I had not been alone: I had been standing in line at the grocery store with a friend who is black.

The most obvious way that defensive motivational states make themselves known to us is, in fact, through our own behavior. The ability to observe one’s behavior and thus create representations of behavior in working memory is called monitoring.77 By directing our attention to our behavioral output, we can acquire information about what we are doing and intentionally adjust our behavior in light of thoughts, memories, and feelings. As an executive function of working memory, monitoring, not surprisingly, involves circuits in the prefrontal cortex.78 We use observations of our own behavior to regulate how we act in social situations.79 If you become aware that your behavior is negatively affecting others, you can make adjustments as a social situation evolves. Or if you notice you are acting in a biased way toward some group, you can make corrections. In addition, through monitoring one can observe undesirable habits and seek to change these through therapy or other means. Not everyone is equally adept at using monitoring to improve self-awareness. The field of emotional intelligence is all about how people differ in such abilities and how one can be trained to do better.80

PERHAPS THE GREATEST FACULTY our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

A display cake read JUNETEENTH! in red frosting, surrounded by red, white, and blue stars and fireworks. A flyer taped to the counter above it encouraged patrons to consider ordering a Juneteenth cake early: We all know about the Fourth of July! the flyer said. But why not start celebrating freedom a few weeks early and observe the anniversary of the Emancipation Proclamation! Say it with cake! One of the two young women behind the bakery counter was Black, but I could guess the bakery's owner wasn't. The neighborhood, the prices, the twee acoustic music drifting out of sleek speakers: I knew all of the song's words, but everything about the space said who it was for. My memories of celebrating Juneteenth in DC were my parents taking me to someone's backyard BBQ, eating banana pudding and peach cobbler and strawberry cake made with Jell-O mix; at not one of them had I seen a seventy-five-dollar bakery cake that could be carved into the shape of a designer handbag for an additional fee. The flyer's sales pitch--so much hanging on that We all know--was targeted not to the people who'd celebrated Juneteenth all along but to office managers who'd feel hectored into not missing a Black holiday or who just wanted an excuse for miscellaneous dessert.

CHAPTER EIGHTEEN Roads to Safe Places PERHAPS THE GREATEST FACULTY our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

As Mollie said to Dailey in the 1890s: "I am told that there are five other Mollie Fanchers, who together, make the whole of the one Mollie Fancher, known to the world; who they are and what they are I cannot tell or explain, I can only conjecture." Dailey described five distinct Mollies, each with a different name, each of whom he met (as did Aunt Susan and a family friend, George Sargent). According to Susan Crosby, the first additional personality appeared some three years after the after the nine-year trance, or around 1878. The dominant Mollie, the one who functioned most of the time and was known to everyone as Mollie Fancher, was designated Sunbeam (the names were devised by Sargent, as he met each of the personalities). The four other personalities came out only at night, after eleven, when Mollie would have her usual spasm and trance. The first to appear was always Idol, who shared Sunbeam's memories of childhood and adolescence but had no memory of the horsecar accident. Idol was very jealous of Sunbeam's accomplishments, and would sometimes unravel her embroidery or hide her work. Idol and Sunbeam wrote with different handwriting, and at times penned letters to each other. The next personality Sargent named Rosebud: "It was the sweetest little child's face," he described, "the voice and accent that of a little child." Rosebud said she was seven years old, and had Mollie's memories of early childhood: her first teacher's name, the streets on which she had lived, children's songs. She wrote with a child's handwriting, upper- and lowercase letters mixed. When Dailey questioned Rosebud about her mother, she answered that she was sick and had gone away, and that she did not know when she would be coming back. As to where she lived, she answered "Fulton Street," where the Fanchers had lived before moving to Gates Avenue. Pearl, the fourth personality, was evidently in her late teens. Sargent described her as very spiritual, sweet in expression, cultured and agreeable: "She remembers Professor West [principal of Brooklyn Heights Seminary], and her school days and friends up to about the sixteenth year in the life of Mollie Fancher. She pronounces her words with an accent peculiar to young ladies of about 1865." Ruby, the last Mollie, was vivacious, humorous, bright, witty. "She does everything with a dash," said Sargent. "What mystifies me about 'Ruby,' and distinguishes her from the others, is that she does not, in her conversations with me, go much into the life of Mollie Fancher. She has the air of knowing a good deal more than she tells.

In addition to his insight about making a positive difference, Peter Drucker had five other rules that are applicable for earning credibility. At first they may strike you as self-evident, even trite, but smarter people than I have had the same initial reaction and now are quoting them back to me on a regular basis. If you want to elevate your credibility, start by committing these Druckerisms to memory: Every decision in the world is made by the person who has the power to make the decision. Make peace with that. If we need to influence someone in order to make a positive difference, that person is our customer and we are a salesperson. Our customer does not need to buy; we need to sell. When we are trying to sell, our personal definition of value is far less important than our customer’s definition of value. We should focus on the areas where we can actually make a positive difference. Sell what we can sell and change what we can change. Let go of what we cannot sell or change. Each of these rules assumes that acquiring recognition and approval is a transactional exercise. Note the frequent reference to selling and customers. The implication is that we must sell our achievements and competence in order to have them recognized and appreciated by others. These Druckerisms not only endorse our need for approval, they emphasize that we can’t afford to be passive about it—not when our credibility is at stake.

Word lessons in particular, the wouldst-couldst-shouldst-have-loved kind, were kept up, with much warlike thrashing, until I had committed the whole of the French, Latin, and English grammars to memory, and in connection with reading-lessons we were called on to recite parts of them with the rules over and over again, as if all the regular and irregular incomprehensible verb stuff was poetry. In addition to all this, father made me learn so many Bible verses every day that by the time I was eleven years of age I had about three fourths of the Old Testament and all of the New by heart and by sore flesh. I could recite the New Testament from the beginning of Matthew to the end of Revelation without a single stop. The dangers of cramming and of making scholars study at home instead of letting their little brains rest were never heard of in those days. We carried our school-books home in a strap every night and committed to memory our next day’s lessons before we went to bed, and to do that we had to bend our attention as closely on our tasks as lawyers on great million-dollar cases. I can’t conceive of anything that would now enable me to concentrate my attention more fully than when I was a mere stripling boy, and it was all done by whipping,—thrashing in general. Old-fashioned Scotch teachers spent no time in seeking short roads to knowledge, or in trying any of the new-fangled psychological methods so much in vogue nowadays.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

Broadly speaking, components of processed foods and animal products, such as saturated fat, trans fat, and cholesterol, were found to be pro-inflammatory, while constituents of whole plant foods, such as fiber and phytonutrients, were strongly anti-inflammatory.938 No surprise, then, that the Standard American Diet rates as pro-inflammatory and has the elevated disease rates to show for it. Higher Dietary Inflammatory Index scores are linked to a higher risk of cardiovascular disease939 and lower kidney,940 lung,941 and liver function.942 Those eating diets rated as more inflammatory also experienced faster cellular aging.943,944 In the elderly, pro-inflammatory diets are associated with impaired memory945 and increased frailty.946 Inflammatory diets are also associated with worse mental health, including higher rates of depression, anxiety, and impaired well-being.947 Additionally, eating more pro-inflammatory foods has been tied to higher prostate cancer risk in men948,949,950 and higher risks of breast cancer,951,952 endometrial cancer,953 ovarian cancer,954 and miscarriages in women. Higher Dietary Inflammatory Index scores are also associated with more risk of esophageal,955 stomach,956 liver,957 pancreatic,958 colorectal,959 kidney,960 and bladder961 cancers, as well as non-Hodgkin lymphoma.962 Overall, eating a more inflammatory diet was associated with 75 percent increased odds of having cancer and 67 percent increased risk of dying from cancer.963 Not surprisingly, those eating more anti-inflammatory diets appear to live longer lives.964,965,966,967 But how does the Dietary Inflammatory Index impact body weight? Obesity and Inflammation:

Will you go?” Maelyn asked. “Not a chance,” said Briette. “ ‘I shall eagerly await your reply and I wish you health and wealth. Your affectionate friend, “ ‘The Duchess of Merridell’ ” Heidel snorted. “Duchess of Mudsuckers.” “Wait, she wrote an additional note at the bottom,” said Briette. “ ‘I nearly forgot! I must also thank you for assisting with the birth of my beautiful daughter. She is strong and healthy, thank our Good Sire above. I remember you were curious about the name and at long last I have chosen it! Her name is Roselle.’ ” Briette stopped. “Is that it?” said Heidel. Briette stared at the name. She covered her mouth with her fingers and began to blink rapidly. “What’s the matter?” said Maelyn. Briette stood, the parchment falling to her feet. “I uh, I have to go upstairs.” “What is it, Briette?” Heidel asked. “I’m sorry. Please excuse me.” Briette cut between the armchairs and managed to get out without stumbling. She passed through the corridors and climbed the stairs, holding the wall as she went. Her thoughts spun, her heart staggered. Now she knew what had been in the basket. Miss Gerda would have told her. Briette was sure of it. I’m afraid there is more, she had said. But the poor woman had not been given the chance. And the dream! The dream in which her own reflection reached out and pulled her hair. It was a memory. Her mind had fabricated a mirror to make sense of the dream but no mirror had ever been there. The face she had seen was not her own, though it matched in every way. It had belonged to another child. Her name was Roselle. Briette entered her chamber, shut the door, and slid down in front of it. She covered her face and wept a blend of joy and sorrow. “I have a twin.” *

What is ADHD, anyway? For those still wondering what ADHD is, here’s the briefest summary I can muster: ADHD shows up in two areas of our brain function: working memory and executive functioning.[7] Working memory allows us to hold more than one thing in our brains at once. If you’ve ever run up the stairs, only to find yourself standing in your bedroom wondering what you came for, you’ve experienced a failure of working memory. Again, everyone experiences this from time to time. People with ADHD experience it nonstop, to the point where it impairs our ability to function normally. Working memory holds onto information until we’re able to use it.[8] In addition to forgetting why we opened the refrigerator, having a leaky working memory means we lose information before our brains can move it to long-term storage. We forget a lot of things before we have a chance to act on them or write them down. Our executive functions, on the other hand, give us the power to delay gratification, strategize, plan ahead, and identify and respond to others’ feelings.[9] That’s some list, isn’t it? In the same way a diabetic’s body cannot effectively regulate insulin, imagine your brain being unable to control these behaviors. This explains why ADHDers’ behavior so often defies norms and expectations for their age group — and this persists throughout their lifespan, not just grade school. ADHD isn’t a gift. It isn’t a sign of creativity or intelligence, nor is it a simple character flaw. And it’s more than eccentric distractibility, forgetfulness, and impulsivity. ADHD is a far-reaching disorder that touches every aspect of our lives. If we leave it unchecked, it will generate chaos at home, at work, and everywhere in between.

Her eyes were closed so tightly that you could see her long-curled eyelashes pointed skyward, in her baby blue coffin. She was an angel to look at even at that moment. I knew that she was looking over all of us! In addition to that, she was most likely looking at him and holding his hands with her spiritual touch, I could just feel it. He said that he felt the breeze of her presents. He was crying hysterically from his hazel almost jade green eyes! I remember he said that he was secretly in love with Jaylynn back to when she was a little girl. That he never got the chance to say that to her in person. I remember him placing one pink daisy in her box on top of her small, yet perky upward-facing breasts next to her motionless heart; with the bloom under her chin and her slight smile. Along with that, then he slid an engraved promise ring on her finger as well; at that moment… one of his teardrops fell from his eyes on her petite hand, as he was holding it… not wanting to ever let go of her. That is love… if I ever did see it. Greg also whispered to me, that he never even got to kiss her as he always hoped to do, and that she was everything that he was looking for in a girl. Furthermore, he would never look for anyone else. That she was the one, and the only! The only thing I could say was; I thank you and follow your heart, and she will be watching over you. Then he walked away… I never saw him again after that. You know I don't even know his last name. Still, I will always remember his face, and the look that was upon it that day, he was devastated. So, someone did care about her, someone truly loved her, and adored her, and it was taken away from him too. Why! Why oh God, why? Why didn’t she see this when she was alive? ‘Why is a question that has no answers, only just more unanswered questions?

Intelligence finds itself determined: this is its apparent aspect from which in its immediacy it starts. But as knowledge, intelligence consists in treating what is found as its own. Its activity has to do with the empty form – the pretense of finding reason: and its aim is to realise its concept or to be reason actual, along with which the content is realised as rational. This activity is cognition. The nominal knowledge, which is only certitude, elevates itself, as reason is concrete, to definite and conceptual knowledge. The course of this elevation is itself rational, and consists in a necessary passage (governed by the concept) of one grade or term of intelligent activity (a so-called faculty of mind) into another. The refutation which such cognition gives of the semblance that the rational is found, starts from the certitude or the faith of intelligence in its capability of rational knowledge, and in the possibility of being able to appropriate the reason, which it and the content virtually is. The action of intelligence as theoretical mind has been called cognition (knowledge). Yet this does not mean intelligence inter alia knows – besides which it also intuits, conceives, remembers, imagines, etc. To take up such a position is in the first instance, part and parcel of that isolating of mental activity just censured; but it is also in addition connected with the great question of modern times, as to whether true knowledge or the knowledge of truth is possible – which, if answered in the negative, must lead to abandoning the effort. The numerous aspects and reasons and modes of phrase with which external reflection swells the bulk of this question are cleared up in their place: the more external the attitude of understanding in the question, the more diffuse it makes its simple object. At the present place the simple concept of cognition is what confronts the quite general assumption taken up by the question, viz. the assumption that the possibility of true knowledge in general is in dispute, and the assumption that it is possible for us at our will either to prosecute or to abandon cognition. The concept or possibility of cognition has come out as intelligence itself, as the certitude of reason: the act of cognition itself is therefore the actuality of intelligence. It follows from this that it is absurd to speak of intelligence and yet at the same time of the possibility or choice of knowing or not. But cognition is genuine, just so far as it realises itself, or makes the concept its own. This nominal description has its concrete meaning exactly where cognition has it. The stages of its realising activity are intuition, conception, memory, etc.: these activities have no other immanent meaning: their aim is solely the concept of cognition (§ 445 note). If they are isolated, however, then an impression is implied that they are useful for something else than cognition, or that they severally procure a cognitive satisfaction of their own; and that leads to a glorification of the delights of intuition, remembrance, imagination. It is true that even as isolated (i.e. as non-intelligent), intuition, imagination, etc. can afford a certain satisfaction: what physical nature succeeds in doing by its fundamental quality – its out-of-selfness – exhibiting the elements or factors of immanent reason external to each other – that the intelligence can do by voluntary act, but the same result may happen where the intelligence is itself only natural and untrained. But the true satisfaction, it is admitted, is only afforded by an intuition permeated by intellect and mind, by rational conception, by products of imagination which are permeated by reason and exhibit ideas – in a word, by cognitive intuition, cognitive conception, etc. The truth ascribed to such satisfaction lies in this, that intuition, conception, etc. are not isolated, and exist only as ‘moments’ in the totality of cognition itself.

The power behind words and voices is substantial to life! I dedicated this book to all of you readers before you even read it, to understand- the book of misunderstandings for the misunderstood. To have a voice, when you were made not have one or told not to have one. Maybe if you are like me, trying to get your voice back this is the story you need. Nonetheless, let us not fail to remember all the voices, which will never speak again, for being rejected and misunderstood.' 'Yes, be that voice with this book, this book is for you, to speak up, and be heard.' 'Why?' 'So, there are no more lost and forgotten voices of life. This book is a stepping stone to abolish bullying altogether, along with your help; we can take that step forward, and forget about the past!' 'At this time, I would like you all to take a moment of silence, to remember someone, that is no longer with us. So, they are not forgotten.' Preface: 'To understand, you must read between the lines of a story just like mine. My wronging if you do not read this book, is you'll find out fast that life is going to suck, and then you make the discovery, that you are going to die alone, and the hex- I have will now be on you.' 'At least that is what I thought; I thought I read, my story before it was written, and this note was the last thing that I was going to write. However, I never realized that there was so much more to life, which I did not appreciate. I came near a stone's throw away from the end. Yet I got additional unplanned lifespans. Yet, was the second chance what I needed?' 'Nevertheless, there were things that I concerned my mind with, which was not substantial to my existence.' 'If anything- learn from me. Try to do the virtuous things I did and not the mistakes I made. Though it is up to you to decide what was good or bad, it is what you feel and believe is morally right in your mind.' 'Yeah- I never really put any thought into what was going to happen to me someday, and the others that are part of my surroundings.' 'However, life goes on, and the existence of what was stands for nothing but- a memory of what you can and cannot have. If you are someone like me, but all I ever wanted was someone that appreciates me. They say life is free or is it. Do I want it- No- not really!' 'The existence of life…!' 'Is what I do not want to have anymore. There must be a way out of all this misery that I live in today? 'They say dying is easy, as well as lasting, and living is difficult and uncertain.' While- I am going to find out!' 'I guess life is all about what you want, need, and love.' 'Likewise, existing in life comes down to what you cannot have in it.' 'All I have to say is don't let anyone or anything pin you down, and make you less than whom you are. Always be whom you were meant to be, regardless of what they say… because who in the hell are they!' 'My story- is somewhat graphic at times, just like looking into a black and white photo of the past in a scrapbook. All the color in it washes away over time, one way or another. Besides all that is left is still frames that keep on fading, and distorting.' 'On the morning I was scheduled to die, I saw my life as if I had lived it to its whole. Oh, the captivating angel beamed lovingly as she roamed forward help me hang myself, a part of me felt death, and other parts of my mind, body, and soul felt as if it would never dye.

To decide how great the danger was that this oldest civilized continent in the world would be overrun this winter will be left to later historical research. The unfading credit that this danger is over now goes to those soldiers whom we are commemorating today. Only a glance at Bolshevism’s gigantic preparations for the destruction of our world is sufficient to let us realize with horror what might have become of Germany and the rest of the Continent, had not the National Socialist movement taken power in this state ten years ago, and had it not begun the rebuilding of the German Wehrmacht with the determination that is so peculiar to it, following many fruitless efforts for disarmament. After all, the Germany of Weimar with its Centrist-Marxist democratic party politics would have been swept away by this Central Asian invasion as a straw would be by a hurricane. We realize with increasing clarity that the confrontation that has taken place in Europe since the First World War is slowly beginning to look like a struggle which can only be compared with the greatest historic events of the past. Eternal Jewry forced on us a pitiless and merciless war. Should we not be able to stop the elements of destruction at Europe’s borders, then this continent will be transformed into a single field of ruins. The gravest consequences of this war would then be not only the burned cities and destroyed cultural monuments, but also the bestially murdered multitudes, which would become the victim of this Central Asian flood, just as with the invasions by the Huns and Mongols. What the German and allied soldiers today protect in the east is not the stony face of this continent or its social and intellectual character, but its eternal human substance, whence all values originated ages and ages ago and which gave expression to all human civilizations today, not only to those in Europe and America. In addition to this world of barbarity threatening from the east, we are witnessing the satanic destructive frenzy of its ally, the so-called West. We know about our enemies’ war objectives from countless publications, speeches, and open demands. The babble of the Atlantic Charter is worth as much as Wilson’s Fourteen Points in contrast with the implemented actual design of the Diktat of Versailles. Just as in the English parliamentary democracy the warmonger Churchill pointed the way for later developments with his claim in 1936, when he was not yet the responsible leader of Great Britain, that Germany had to be destroyed again, so the elements behind the present demands for peace in the same democracies today are already planning the state to which they seek to reduce Europe after the war. And their objectives totally correspond with the manifestations of their Bolshevik allies, which we have not only known about but also witnessed: the extermination of all continental people proudly conscious of their nationality and, at their head, the extermination of our own German people. It makes no difference whether English or American papers, parliamentarians, stump orators, or men of letters demand the destruction of the Reich, the abduction of the children of our Volk, the sterilization of our male youth, and so on, as the primary war objective, or whether Bolshevism implements the slaughter of whole groups of people, men, women, and children, in practice. After all, the driving force behind this remains the eternal hatred of that cursed race which, as a true scourge of God, chastised the nations for many thousands of years, until they began to defend themselves against their tormentors in times of reflection. Speech in Lichthof of the Zeughaus for the Heroes’ Memorial Day Berlin, March 21, 1943

As the years go by and I grow older, I feel compelled to record my experiences in wartime Germany. It is important that my children, grandchildren and future generations know about the difficult times we all endured and of the horrors that existed in Nazi Germany during the Second World War. Due to my advanced age and present condition, I am aware of the urgency to document my memories. If I fail in this, I will fail those who follow me, for they will never know!” Adeline Perry This book had its origin many years ago when Adeline Perry tried to recount her experiences and found that she would become overcome by her emotions every time she tried. The horrors and trials that she had experienced, plus the responsibility of raising her two daughters proved to be overwhelming. It was not until the twilight of her life when her daughters gently persuaded her to try again so that future generations might hear and perhaps learn from her experiences. In fact a good portion of these manuscripts were written while she was in the care of Hospice and only now survive because of immense personal strength and devotion to her family and the desire that what had happened to her would never happen again. Her daughter, and my wife, Ursula can take a great deal of pride in the effort it took to make these manuscripts a reality. After Adeline’s passing I had the privilege to develop the book Suppressed I Rise. Staying true to her story I gave her the authorship of the first edition of this book, which adhered to, and did not exceed what she had left in her original manuscripts. This book which was printed in limited numbers became an instant success and deserved more exposure. Readers also felt that there were questions that went unanswered requiring a follow-up. How did Adeline justify going to Germany prior to World War II? What happened to her marriage to Richard and how did she resume her own life, as a single mother, when she returned to South Africa! With additional reflections by her daughters Brigitte Grigsby and Ursula Bracker, and travel to the areas discussed in Suppressed I Rise, I expanded the book to include the prewar years. I also corrected minor contradictions and factual discrepancies that were inadvertently caused by the passage of time. Talking to people in Germany I confirmed some of what had happened including the hanging of the Russian prisoner of war. The book has now become a powerful example of not only personal courage but also of human tragedy. It is a book that I am proud to have written and share in the concept that it was a story that had to be told.

CPU affinity can lead to improved performance if the application has a larger cache footprint and can benefit from the additional cache offered by aggregating multiple pCPUs.

In addition to the size of the scheduler cell, this approach might also limit the amount of cache as well as the memory bandwidth on multi-core processors with shared cache.

Ebbinghaus posited that memories will fade or not be retained if there is insufficient rehearsal and practice. He estimated that people typically remember only 50% of newly learned information three weeks after exposure, and they remember only 10% eight weeks after exposure. Additional studies have confirmed that it’s possible to retain up to 80% of newly learned information if you review and rehearse it within twenty-four hours after exposure.

The ship retains much of its original structure, meaning that she has not disintegrated or collapsed. In addition, many artifacts have been discovered in the miles surrounding the wreckage: everything from toys to furniture to dishes to personal items (the remains of anyone on board would have been consumed by sea life and bacteria long ago). Talk about raising the ship has also circulated. However, such an undertaking may not be possible: first of all, while vessels can reach such depths, the kind of equipment needed to lift such a heavy load probably cannot (not to mention the power needed to supply it). Secondly, the ship is undoubtedly in fragile condition, and attempting to move it in any way may destroy it. Finally, many people view the undersea wreckage as a kind of gravesite or memorial to the people who lost their lives. Moving it would be akin to digging up the bodies. The wreckage is actually protected by United Nations law, much as other historical sites are similarly protected.

In addition, new multi-core processors make the problem even worse because multiple cores are now being starved for memory during memory access operations.

The addition of new neurons to handle new operations is only a part of the process of encephalization. The other parts are the gradual modification of ancient reflex patterns, the diversion of neural flow from the older channels, and the creation of new chains of command in the ordering of specific sequences of motor activity. The net result has been that the higher cognitive centers have become increasingly influential, while the older time-worn patterns have become less authoritative, more variable. Conscious mental states have begun to condition the system just as much as the system conditions these higher states of consciousness. But new powers and new subtleties do not appear without new complications, new conflicts. In bodywork we continually feel the muscular results of the intrusion of newer mental faculties into older, more stable response patterns. A good deal of the work is simply reminding minds that they are supported by bodies, bodies that suffer continual contortions under the pressure of compelling ideas and emotions as much as from weight and physical stresses, bodies that can and will in turn choke off consciousness if consciousness does not regard them with sufficient attention and respect. It is possible—in fact it is common—for the mass of new possibilities to wreak havoc with older processes that are both simpler and more vital to our physical health. Thus with our newer powers we are free to nurture ulcers as well as new skills, free to inspire paranoia and schizophrenia as well as rapture, free to become lost in our own labyrinths as well as explore new pathways. We have unleashed the human imagination, to discover that there is no internal force as potent to do us either good or ill. With the addition of these new cortical faculties, the quality of our muscular responses—from digestion, to posture, to locomotion, to expressive gesture, to chronic constriction—is dependent not only upon stimulations from the environment, and not only upon patterns characteristic of the species, but also upon individual experiences, memories, unique associations, personal emotions, expectations, apprehensions, the entire legion of personal psychological states.

The elemental human desire to add meaning and permanence to life-to avoid the fate rendered by Dante as "no more memorial/ Than foam in water or smoke upon the wind" - take on additional depth and urgency for those who have intense moods and brooding dispositions.

We invented a whole new class of computer programming languages known as list processing languages. The basic idea is that whenever a piece of information is stored in memory, additional information should be stored with it telling where to find the next associated piece of information.

Most men are merely bio-social robots that think and act in an automatic way. Their natural ‘micro-scheme’ — brain under the influence of genetic coding and constant hormone surge determines the biological destiny of them. İn addition, being unwillingly born in certain social circumstances — from society, in general up to family, in particular -- there is no other destiny which can determine the future of a bio-social robot. In order to transform from social bio-robot to a conscious human being, in the strict sense of term, you should cultivate yourself -- your brain and mind through meditation. Meditation is not worship, or any spiritual act; it is rather mindfulness and concentration on your thought, desires and memory, most part of which is hidden in the unconscious mind. Meditation is an introspection, you can also realize it by doing science and acquiring knowledge that would enable you to better understand your mind and brain. Meditation is a means of reorganization of the brain design and redirection of its neurochemical activity, which in turn means the change of the biological destiny. God, or nature creates only a bio-social robot, it depends on you whether to become a human being, who is capable of getting to the bottom of his mind and brain, or not.

In line with the Coke and Pepsi “challenges,” it turned out that the brain activation of the participants was different depending on whether the name of the drink was revealed or not. This is what happened: Whenever a person received a squirt of Coke or Pepsi, the center of the brain associated with strong feelings of emotional connection—called the ventromedial prefrontal cortex, VMPFC—was stimulated. But when the participants knew they were going to get a squirt of Coke, something additional happened. This time, the frontal area of the brain—the dorsolateral aspect of the prefrontal cortex, DLPFC, an area involved in higher human brain functions like working memory, associations, and higher-order cognitions and ideas—was also activated. It happened with Pepsi—but even more so with Coke (and, naturally, the response was stronger in people who had a stronger preference for Coke). The reaction of the brain to the basic hedonic value of the drinks (essentially sugar) turned out to be similar for the two drinks. But the advantage of Coke over Pepsi was due to Cokes's brand—which activated the higher-order brain mechanisms. These associations, then, and not the chemical properties of the drink, gave Coke an advantage in the marketplace.

Also, if we think of human memory as akin to the memory in a manmade device of some kind, we are unlikely to appreciate the extent to which retrieving information from our memory increases the subsequent accessibility of that information and reduces the accessibility of competing information. Retrieving information from a compact disc or computer memory leaves the status of that information and related information unperturbed. More globally, we may fail to appreciate the volatility that characterizes access to information from our memories as conditions change, events intervene, and new learning happens. Recent findings (Koriat, Bjork, Sheffer, & Bar, 2004; Kornell & Bjork, 2009) suggest that learners are susceptible to what Kornell and Bjork have termed a stability bias—a tendency to think that access to information in memory will remain stable across a retention interval or additional study opportunities.

The feature of programs, that they are defined purely formally or syntactically, is fatal to the view that mental processes and program processes are identical. And the reason can be stated quite simply. There is more to having a mind then having formal or syntactical processes. Our internal mental states, by definition, have certain sorts of contents. If I am thinking about Kansas City or wishing that I had a cold beer to drink, in both cases my mental state has certain mental content in addition to whatever formal features it might have. That is, even if my thoughts occur to me in strings of symbols, there must be more to the thoughts then the abstract strings, because strings by themselves can't have any meaning. If my thoughts are to be about anything, then the strings must have a meaning which makes the thoughts about those things. In a word, the mind has more than syntax, it has semantics. The reason that no computer program can ever be a mind is simply that a computer program is simply syntactical, and minds are more than syntactical. Minds are semantical, in the sense that they have more than a formal structure, they have a content. To illustrate this point, I have designed a thought experiment. Imagine a bunch of computer programmers have written a program that will enable a computer to simulate the understanding of Chinese. So for example, if the computer is given a question in chinese, it will match the question against its memory or data base, and produce appropriate answers to the questions in chinese. Suppose for the sake of argument that the computer's answers are as good as those of a native Chinese speaker. Now then, does the computer on the basis of this literally understand Chinese, in the way that Chinese speakers understand Chinese? Imagine you are locked in a room, and this room has several baskets full of chinese symbols. imagine that you don't understand a word of chinese, but that you are given a rule book in english for manipulating these chinese symbols. The rules specify the manipulations of the symbols purely formally, in terms of syntax, not semantics. So the rule might say: take a squiggle out of basket 1 and put it next to a squoggle from basket 2. Suppose that some other chinese symbols are passed into the room, and you are given futhter rules for passing chinese symbols out the room. Suppose, unknown to you, the symbols passed into the room are called 'questions' and your responses are called answers, by people outside the room. Soon, your responses are indistinguishable from native chinese speakers. there you are locked in your room shuffling symbols and giving answers. On the basis of the situation as it parallels computers, there is no way you could learn chinese simply by manipulating these formal symbols. Now the point of the story is simply this: by virtue of implementing a formal computer from the point of view of an outside observer, you behave exactly as if you understood chinese, but you understand nothing in reality. But if going through the appropriate computer program for understanding CHinese is not enough, then it is not enough to give any other computer an understanding of chinese. Again, the reason for this can be stated simply: a computer has a syntax, but no semantics.

Divorces were common among Bosnians and especially among Bosniaks. Families struggled with new cultures, languages, hostility, memories, inner conflicts, and mental health issues in addition to physical disabilities (lost limbs, gunshot wounds, lips/noses/ears chopped off, etc). They often argued with one another. Some emotionally abused each other out of rage, an inability to cope, diminished empathy, and frustration because there was no other place for them to vent. Some even fought with each other because they could not psychologically handle the traumas of past events. It was common for them to be injured or still have shrapnel from grenades lodged in places where they could not be removed due to a risk of death during extraction.

Broccoli is a super vegetable with both anti-inflammatory and anti-aging properties. As well as being packed with phytochemicals and high in protein, it is also full of antioxidants to combat free radical damage. In addition, broccoli is an excellent source of fiber. Maintaining a healthy fiber intake will not only keep you regular but help to control your appetite. Broccoli is a rich source of Vitamin C. Among its other benefits, vitamin C promotes the production of collagen to keep the skin looking vibrant. Broccoli is even good for your brain as it contains folate, Calcium and lutein, which have been linked to enhanced memory.

Her sole focus in the leadup to Valentine’s was to make it through the week with a bit of writing to show for it—and without any additional entries into her holiday catalog of painful memories.

Bunch of Quotes … Legend: #/ = page number 12/ Money as Archetype. The key point is that money must have power over us inwardly in order to have power in the world. We must believe in its value before we will change our conduct based on whether or not we will receive it. In the broadest sense, money becomes a vehicle of relationship. It enables us to make choices and cooperate with one another, it singlas what we will do with our energy. 16/ The Latin word moneta derives from the Indo-European root men-, which means to use one’s mind or think. The goddess Moneta is modeled on the Greek goddess of memory, Mnemosyne. Contained in the power to remember is the ability to warn, so Moneta is also considered to be a goddess who can give warnings. To suggest money can affect us in different ways we might remember that the Greek words menos (which means spirit, courage, purpose) and mania (which means madness) come from the same root as memory and Moneta. Measurement, from the Indo-European root me-, also relates to mental abilities and is a crucial aspect of money. 95/ [Crawford relates the experience of a friend], a mother, whose only son suffered from drug addiction. … At last she overcame her motherly instincts and refused him a place to stay and food and money. [She gave him a resources list for dealing with addiction.] 98/ Even an addition, according to psychologist C.G. Jung, a form of spiritual craving. Jung expressed this viewpoint in correspondence with Bill Wilson (Bill W), the founder of Alcoholics Anonymous. 107/ The inner search is not a denial of our outer needs, but rather in part a way of learning the right attitudes and actions with which to deal with the outer world—including money and ownership. 114/ Maimonodes, Golden Ladder of Charity. [this list is from charitywatch.org] Maimonides, a 12th century Jewish scholar, invented the following ladder of giving. Each rung up represents a higher degree of virtue: 1. The lowest: Giving begrudgingly and making the recipient feel disgraced or embarrassed. 2. Giving cheerfully but giving too little. 3. Giving cheerfully and adequately but only after being asked. 4. Giving before being asked. 5. Giving when you do not know who is the individual benefiting, but the recipient knows your identity. 6. Giving when you know who is the individual benefiting, but the recipient does not know your identity. 7. Giving when neither the donor nor the recipient is aware of the other's identity. 8. The Highest: Giving money, a loan, your time or whatever else it takes to enable an individual to be self-reliant. 129/ Remember as this myth unfolds [Persephone] that we are speaking of inheritance in the larger sense. What we inherit is not merely money and only received at death, but it is everything, both good and bad, that we receive from our parents throughout our lifetime. When we examine such an inheritance, some of what we receive will be truly ours and worthwhile to keep. The rest we must learn to surrender if we are to get on with our own lives. 133/ As so happens, the child must deal with what the parent refuses to confront. 146/ Whether the parent is alive or dead, the child may believe some flaw in the parent has crippled and limited the child’s life. To become attached to this point of view is damaging, because the child fails to take responsibility for his or her own destiny.

it is also important to consider the sociological development of what the historian Philip Cushman calls the “empty self” that arose in this country after World War II. For Cushman, American individualism lost its soul at that point to the huge pressures of industrial capitalism. Whereas before the war our individualism was tempered by a strong ethic of community service, afterward that changed.4 The American Dream of ever-upward mobility, fueled by memories of the Great Depression and by increasingly pervasive national advertising, infused that war generation with a more selfish individualism. Their baby-boomer children inherited that perspective and, in addition, experienced less of the extended family and community-focused upbringing that their parents enjoyed. Many of us have lost our connection to connection.

may confer additional benefit compared to limiting yourself to one. Fermented foods: When adding foods to a culture of microorganisms, the sugar in the food can be transformed into lactic acid that encourages the growth of helpful bacteria in the gut. These can include miso, kombucha, kefir, yogurt, and sauerkraut. Leafy greens: They contain folate, a B vitamin that aids neurotransmitter function. Included here are arugula, watercress, spinach, Swiss chard, dandelion greens, and lettuce. How best to incorporate these suggested foods into a healthy diet? A Mediterranean diet is high in vegetables, fruits, legumes, beans, nuts, cereals, grains, fish, and unsaturated fats, along with olive oil as a substitute for butter.

For Hmong, an additional layer of punishment was how life in the camps deprived them of their self-reliance. Officially, residents of Ban Vinai were not allowed to leave the camp. In the earlier years, some men and women made informal arrangements to work off-site, mostly as farm laborers. At no point, though, were they allowed to have their own farms: that would have taken land away from Thai farmers, and it might have encouraged the refugees to stay. While camp rations were meager, the cruelty of this prohibition was not the people’s hunger; it was that since before anyone’s memories began, agriculture had been the axis on which Hmong lives spun. Practically, farming designed how they spent each day. Societally, farming was the underpinning of their financial and cultural independence. Now it was gone. As if all the bones had been removed from a body, the structure of life had been taken away.

once a year, as the cliometricians, those sharp-eyed accountants of social death, love to calculate. The fact of its possibility was experienced as an ever-present sense of impending doom that shadowed everything, every thought, every moment of her existence. This is the essence of natal alienation, which, in addition to its crushing psychological impact for every individual slave, also entailed their inability as a group to “freely integrate the experience of their ancestors into their lives, to inform their understanding of social reality with the inherited meanings of their natural forebears, or to anchor the living present in any conscious community of memory.