Adviser Teacher Quotes

Growing up, I took so many cues from books. They taught me most of what I knew about what people did, about how to behave. They were my teachers and my advisers.

Do not give them a candle to light the way, teach them how to make fire instead. That is the meaning of enlightenment.

When you press the pause button on a machine, it stops. But when you press the pause button on human beings they start,” argues my friend and teacher Dov Seidman, CEO of LRN, which advises global businesses on ethics and leadership. “You start to reflect, you start to rethink your assumptions, you start to reimagine what is possible and, most importantly, you start to reconnect with

My favorite teacher in college advised me not to write a book until it was impossible not to.

Race scholars use the term white supremacy to describe a sociopolitical economic system of domination based on racial categories that benefits those defined and perceived as white. This system of structural power privileges, centralizes, and elevates white people as a group. If, for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: - Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) - US Congress: 90 percent white - US governors: 96 percent white - Top military advisers: 100 percent white - President and vice president: 100 percent white - US House Freedom Caucus: 99 percent white - Current US presidential cabinet: 91 percent white - People who decide which TV shows we see: 93 percent white - People who decide which books we read: 90 percent white - People who decide which news is covered: 85 percent white - People who decide which music is produced: 95 percent white - People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white - Teachers: 82 percent white - Full-time college professors: 84 percent white - Owners of men’s professional football teams: 97 percent white These numbers are not describing minor organizations. Nor are these institutions special-interest groups. The groups listed above are the most powerful in the country. These numbers are not a matter of “good people” versus “bad people.” They represent power and control by a racial group that is in the position to disseminate and protect its own self-image, worldview, and interests across the entire society.

Don't make the mistake of depending on the presence of certain people for your training,' he advised me. 'Teachers come and go. My own teacher, O-Sensei, died not long ago. I could have given up when O-Sensei passed away. Instead, I've continued my practice, even though I've found it difficult at times. Don't rely on other people. Do your best Aikido practice wherever you are.

I won’t offer you a tired admonition to avoid my path. I won’t advise you to stay on the straight and narrow. I won’t suggest that you make good choices. I won’t even tell you to do the right thing. You can get that kind of advice from teachers and parents and TV evangelists, and if you are like me, you wouldn’t listen anyway. I just make one suggestion. Know what path you’re on.

The fact is, parents and schools and cultures can and do shape people. The most important influence in my life, outside of my family, was my high school journalism teacher, Hattie M. Steinberg. She pounded the fundamentals of journalism into her students -- not simply how to write a lead or accurately transcribe a quote but, more important, how to comport yourself in a professional way. She was nearing sixty at the time I had her as my teacher and high school newspaper adviser in the late 1960s. She was the polar opposite of "cool," but we hung around her classroom like it was the malt shop and she was Wolfman Jack. None of us could have articulated it then, but it was because we enjoyed being harangued by her, disciplined by her, and taught by her. She was a woman of clarity and principles in an age of uncertainty. I sit up straight just thinking about her!

As boys and teachers tackled porcupines (ill-advised) and screaming girls hopped desks in high heels (extremely ill-advised),

After several days, I had a pivotal interview with my teacher. When I described how I’d become so overwhelmed, she calmly asked, “How are you relating to the presence of desire?” I was startled into understanding. Her question pointed me back to the essence of mindfulness practice: It doesn’t matter what is happening. What matters is how we are relating to our experience. For me, desire had become the enemy, and I was losing the battle. She advised me to stop fighting my experience and instead investigate the nature of my wanting mind. Desire was just another passing phenomenon, she reminded me. It was attachment or aversion to it that was the problem.

After the class, I went up to the teacher and said that I admired her pedagogy in advising the students that she was not there to tell them what to think, but to teach them how. On the other hand, I thought that assigning an ideological marxist tome as the course's only text worked at cross-purposes with that goal. At once the smile disappeared from her face. She said: "Well, they get the other side from the newspapers." Education like this costs Bates parents thirty thousand dollars each year in tuition alone.

We must not despair the evanescent nature of time or our brief existence; we must embrace our delectable moment on earth. Life is a fantastic dream where we rejoice in the incomparable beauty of this misty world of ethereal sensations and sentiments. Buddha said, “It is better to travel well than to arrive.” We must swim with the tide and rejoice in life of memory, dreams, and the beauty that is transpiring before our very eyes. Indian Buddhist teacher and philosopher Nagarjuna advises in “The Diamond Sutra,” to enjoy the dream world, “Thus shall you think of this fleeting world: A star at dawn, a bubble in the stream; a flash of lightening in a summer cloud; a flickering lamp, a phantom, and a dream.

The Master had said to ‘M,’ “Do not advise people if you cannot follow the same advice. Do not talk on something if you have no personal experience.” Wonderful teaching indeed! If only teachers follow this teaching what a lovely world this would be!

All this is the more maddening, as Edward Shils has pointed out, in a populistic culture which has always set a premium on government by the common man and through the common judgement and which believes deeply in the sacred character of publicity. Here the politician expresses what a large part of the public feels. The citizen cannot cease to need or to be at the mercy of experts, but he can achieve a kind of revenge by ridiculing the wild-eyed professor, the irresponsible brain truster, or the mad scientist, and by applauding the politicians as the pursue the subversive teacher, the suspect scientist, or the allegedly treacherous foreign-policy adviser. There has always been in our national experience a type of mind which elevates hatred to a kind of creed; for this mind, group hatreds take a place in politics similar to the class struggle in some other modern societies. Filled with obscure and ill-directed grievances and frustrations, with elaborate hallucinations about secrets and conspiracies, groups of malcontents have found scapegoats at various times in Masons or abolitionists, Catholics, Mormons, or Jews, Negroes, or immigrants, the liquor interests or the international bankers. In the succession of scapegoats chosen by the followers of this tradition of Know-Nothingism, the intelligentsia have at last in our time found a place.

Zeno of Citium taught that “we should act carefully in all things—just as if we were going to answer for it to our teachers shortly thereafter.”16 That’s a rather clever mind trick that turns Stoic mentoring into a kind of mindfulness practice. Imagining that we’re being observed helps us to pay more attention to our own character and behavior. A Stoic-in-training, like the young Marcus, would have been advised always to exercise self-awareness by monitoring his own thoughts, actions, and feelings, perhaps as if his mentor, Rusticus, were continually observing him.

The effectiveness of an inspired bishop, adviser, or teacher has very little to do with the outward trappings of power or an abundance of this world’s goods. The leaders who have the most influence are usually those who set hearts afire with devotion to the truth, who make obedience to duty seem the essence of manhood, who transform some ordinary routine occurrence so that it becomes a vista where we see the person we aspire to be.

If the lycée teachers studying this book in their class are now beginning to get nervous, they can advise the students to skip this page.

ose if we did choose, but we don't. That's what it means to be unconscious: to be asleep within the dream. We slip into the lives that are laid out for us the way children slip into the clothes their mother lays out for them in the morning. No one decides. We don't live our lives by choice, but by default. We play the roles we are born to. We don't live our lives, we dispose of them. We throw them away because we don't know any better. and the reason we don't know any better is because we never asked. We never questioned or doubted. never stood up. never drew a line. We never walked up to our parents or our spiritual advisers or our teachers or any of the other formative presences in our early lives and asked one simple. honest, straightforward question. the one question that must be answered before any other question can be asked: "What the hell is going on here?

During one of these lectures, our teacher imparted a morsel of clinical wisdom. This is what he told us: “You will from time to time meet a patient who shares a disturbing tale of multiple mistakes in his previous treatment. He has been seen by several clinicians, and all failed him. The patient can lucidly describe how his therapists misunderstood him, but he has quickly perceived that you are different. You share the same feeling, are convinced that you understand him, and will be able to help.” At this point my teacher raised his voice as he said, “Do not even think of taking on this patient! Throw him out of the office! He is most likely a psychopath and you will not be able to help him.” Many years later I learned that the teacher had warned us against psychopathic charm, and the leading authority in the study of psychopathy confirmed that the teacher’s advice was sound. The analogy to the Müller-Lyer illusion is close. What we were being taught was not how to feel about that patient. Our teacher took it for granted that the sympathy we would feel for the patient would not be under our control; it would arise from System 1. Furthermore, we were not being taught to be generally suspicious of our feelings about patients. We were told that a strong attraction to a patient with a repeated history of failed treatment is a danger sign—like the fins on the parallel lines. It is an illusion—a cognitive illusion—and I (System 2) was taught how to recognize it and advised not to believe it or act on it.

Amisha offered the unyielding woman a smile. “I will also advise that when they travel in their stories, they respect the people they meet and the values they hold. Their way of life is not for us to judge but our opportunity to learn.” She ignored the widening of the teacher’s eyes and ended with, “And to never forget that when you offer a hand of respect, you will in turn be welcomed.

Harvard Law School professor Jannie Suk writes about how hard it is to teach rape law in an era of trigger warnings. She explains how women's organizations now 'routinely advise students that they should not feel pressured to attend or participate in class sessions that focus on the law of sexual violence, and which might therefore be traumatic' as they might "trigger" traumatic memories'. She describes the way many students appear to equate 'the risk . . . of traumatic injury' incurred while discussing sexual misconduct as 'analogous to sexual assault itself'. As a consequence, more and more teachers of criminal law are not including rape law in their courses: 'it's not worth the risk of complaints of discomfort by students' and they fear being accused of inflicting 'emotional injuries' in classroom conversation.

Although often with good intentions, our parents and teachers attribute negative definitions to us, which last for many years and prevent us from developing ourselves with pleasure. In psychomagic, we call these definitions “labels” because they stick to the self. So that the consultant can free herself from them, I advise: ▶ The consultant writes on adhesive labels as many definitions as they gave her, for example: “You have no ear for music,” “You don’t know how to use your hands,” “You’re a freeloader, liar, thief,” “You’re egotistical, weak, dumb, fat, skinny, vain, ungrateful,” and so on. The consultant glues these labels to every part of the body— many of them to the face—and goes out in public that way for as many hours as possible. When the consultant returns home, she should remove the labels, roll them into a ball, take the ball to the city dump, and throw it on top of the garbage pile, having beforehand caressed her body with hands soaked in pleasant perfume.

As Rumi says, “Raise your words, not your voice. It is rain that grows flowers, not thunder.” As Muslims we are called to guide one another, advise one another and to celebrate one another. The Qur’an’s command toward “enjoining what is right and forbidding what is wrong” (Qur’an 3:104) is not an excuse for judging and shaming each other. As my teacher once said, “If you can’t counsel someone from love, then don’t counsel them because if you advise others from a place of judgment then you are fostering the quality of arrogance within you.

A foreign publisher of my first book confessed the he could not sleep for three nights after reading it, so troubled was he by what he saw as its cold, bleak message. Others have asked me how I can bear to get up in the mornings. A teacher from a distant country wrote to me reproachfully that a pupil had come to him in tears after reading the same book, because it had persuaded her that life was empty and purposeless. He advised her not to show the book to any of her friends, for fear of contaminating them with the same nihilistic pessimism.

A foreign publisher of my first book [ The Selfish Gene ] confessed that he could not sleep for three nights after reading it, so troubled was he by what he saw as its cold, bleak message. Others have asked me how I can bear to get up in the mornings. A teacher from a distant country wrote to me reproachfully that a pupil had come to him in tears after reading the same book, because it had persuaded her that life was empty and purposeless. He advised her not to show the book to any of her friends, for fear of contaminating them with the same nihilistic pessimism.

History belongs, above all, to the active and powerful man, the man who fights one great battle, who needs the exemplary men, teachers, and comforters and cannot find them among his contemporary companions. Thus, history belongs to Schiller: for our age is so bad, said Goethe, that the poet no longer encounters any useful nature in the human life surrounding him. Looking back to the active men, Polybius calls political history an example of the right preparation for ruling a state and the most outstanding teacher, something which, through the memory of other people's accidents, advises us to bear with resolution the changes in our happiness. Anyone who has learned to recognize the sense of history in this way must get annoyed to see inquisitive travellers or painstaking micrologists climbing all over the pyramids of the great things of the past. There, in the place where he finds the stimulation to breath deeply and to make things better, he does not wish to come across an idler who strolls around, greedy for distraction or stimulation, as among the accumulated art treasures of a gallery. In order not to despair and feel disgust in the midst of weak and hopeless idlers, surrounded by apparently active, but really only agitated and fidgeting companions, the active man looks behind him and interrupts the path to his goal to take a momentary deep breath. His purpose is some happiness or other, perhaps not his own, often that of a people or of humanity collectively. He runs back away from resignation and uses history as a way of fighting resignation. For the most part, no reward beckons him on, other than fame, that is, becoming a candidate for an honoured place in the temple of history, where he himself can be, in his turn, a teacher, consoler, and advisor for those who come later.

History belongs, above all, to the active and powerful man, the one who fights a great battle, who needs the exemplary men, teachers, and comforters and cannot find them among his contemporary companions. That is the way history belonged to Schiller: for our age is so bad, said Goethe, that the poet no longer encounters any useful nature in the human life surrounding him. In considering the active men, Polybius, for example, calls political history the right preparation for ruling a state and the most outstanding teacher, something which, through the memory of other people’s accidents, advises us to bear changes in fortune with resolution.

Albert Einstein, considered the most influential person of the 20th century, was four years old before he could speak and seven before he could read. His parents thought he was retarded. He spoke haltingly until age nine. He was advised by a teacher to drop out of grade school: “You’ll never amount to anything, Einstein.” Isaac Newton, the scientist who invented modern-day physics, did poorly in math. Patricia Polacco, a prolific children’s author and illustrator, didn’t learn to read until she was 14. Henry Ford, who developed the famous Model-T car and started Ford Motor Company, barely made it through high school. Lucille Ball, famous comedian and star of I Love Lucy, was once dismissed from drama school for being too quiet and shy. Pablo Picasso, one of the great artists of all time, was pulled out of school at age 10 because he was doing so poorly. A tutor hired by Pablo’s father gave up on Pablo. Ludwig van Beethoven was one of the world’s great composers. His music teacher once said of him, “As a composer, he is hopeless.” Wernher von Braun, the world-renowned mathematician, flunked ninth-grade algebra. Agatha Christie, the world’s best-known mystery writer and all-time bestselling author other than William Shakespeare of any genre, struggled to learn to read because of dyslexia. Winston Churchill, famous English prime minister, failed the sixth grade.

Truly, I advise you: depart from me, and guard yourselves against Zarathustra! And better still: be ashamed of him! Perhaps he has deceived you. The man of knowledge must be able not only to love his enemies, but also to hate his friends. One pays back a teacher badly if one remain merely a scholar. And why will you not pluck at my wreath? You venerate me; but what if your veneration should some day col- lapse? Take heed lest a statue crush you! You say, you believe in Zarathustra? But of what account is Zarathustra! you are my believers: but of what account are all believers! You had not yet sought yourselves: then did you find me. So do all believers; therefore all belief is of so little account. Now do I bid you lose me and find yourselves; and only when you have all denied me, will I return to you. Truly, with other eyes, my brothers, shall I then seek my lost ones; with another love shall I then love you. And once again shall you have become friends to me, and children of one hope: then will I be with you for the third time, to celebrate the great noontide with you. And it is the great noontide, when man is in the middle of his course between animal and overman, and celebrates his advance to the evening as his highest hope: for it is the advance to a new morning. At such time will the down-goer bless himself, that he should be an over-goer; and the sun of his knowledge will be at noontide. "Dead are all the Gods: now do we desire the overman to live." - Let this be our final will at the great noontide! - Thus spoke Zarathustra.

He had the voice of knowledge advising honest simplicity without despising it. It was a voice to set you at ease, if you liked your thinking done for you. He proposed a Council of Thirty, to draw up a constitution upon the ancient code, and govern meanwhile. When he read the list, starting with the five Ephors themselves, the people listened at first as children to a teacher. Then there was a murmur; then a roar. The Assembly had awakened, and heard the names. The core of the Four Hundred, the traitors from Dekeleia, every extreme oligarch who hated the people as boar hates dog. The Pnyx echoed with the outcry. Kritias listened, it seemed unmoved; then he turned, and made a gesture, and stepped aside. The shouting died like a gust of wind. Lysander stood on the rostrum, in his armour.

In 1938, blues musician Lead Belly sang a song he wrote about “the Scottsboro boys,” a group of Black teenagers who were sent to jail after being falsely accused of raping two white women on a train (one of the women later admitted it was a made-up charge). After the song, Lead Belly talked about the case and advised fellow Black Americans “to stay woke—keep their eyes open.” Stay woke. The term has been a part of the Black American lexicon for a very long time. In more recent years, the term has evolved from the way Lead Belly was using it—warning Black people to stay alert to dangerous situations that might arise—to a broader meaning about staying aware of racist systems of oppression. After the release of Erykah Badu’s 2007 song Master Teacher, with a chorus that repeated the line “I stay woke,” the term exploded into the mainstream.

To Lao-tse (LAOdsuh), the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao To Ching (DAO DEH JEENG), the "Tao Virtue Book," earth was in essence a reflection of heaven, run by the same laws - not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao-tse, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or fight, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour. To Lao-tse, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from "the world of dust," Lao-tse advised others to "join the dust of the world." What he saw operating behind everything in heaven and earth he called Tao (DAO), "the Way.

They taught him how to milk cows and now they expected him to tame lions. Perhaps they expected him to behave like all good lion tamers. Use a whip and a chair. But what happens to the best lion tamer when he puts down his whip and his chair. Goddamnit! It was wrong. He felt cheated, he felt almost violated. He felt cheated for himself, and he felt cheated for guys like Joshua Edwards who wanted to teach and who didn’t know how to teach because he’d been pumped full of manure and theoretical hogwash. Why hadn’t anyone told them, in plain, frank English, just what to do? Couldn’t someone, somewhere along the line, have told them? Not one single college instructor? Not someone from the board of Ed, someone to orientate them after they’d passed the emergency exam? Not anyone? Now one sonofabitch somewhere who gave a good goddamn? Not even Stanley? Not even Small? Did they have to figure it out for themselves, sink and swim, kill or be killed? Rick had never been told how to stop in his class. He’d never been told what to do with a second term student who doesn’t even know how to write down his own goddamn name on a sheet of paper. He didn’t know, he’d never been advised on the proper tactics for dealing with a boy whose I.Q. was 66, a big, fat, round, moronic 66. He hadn’t been taught about kids’ yelling out in class, not one kid, not the occasional “difficult child” the ed courses had loftily philosophized about, not him. But a whole goddamn, shouting, screaming class load of them all yelling their sonofbitching heads off. What do you do with a kid who can’t read even though he’s fifteen years old? Recommend him for special reading classes, sure. And what do you do when those special reading classes are loaded to the asshole, packed because there are kids who can’t read in abundance, and you have to take only those who can’t read the worst, dumping them onto a teacher who’s already overloaded and those who doesn’t want to teach a remedial class to begin with? And what do you with that poor ignorant jerk? Do you call him on class, knowing damn well he hasn’t read the assignment because he doesn’t know how to read? Or do you ignore him? Or do you ask him to stop by after school, knowing he would prefer playing stickball to learning how to read. And knowing he considers himself liberated the moment the bell sounds at the end of the eighth period. What do you do when you’ve explained something patiently and fully, explained it just the way you were taught to explain in your education courses, explained in minute detail, and you look out at your class and see that stretching, vacant wall of blank, blank faces and you know nothing has penetrated, not a goddamn thing has sunk in? What do you do then? Give them all board erasers to clean. What do you do when you call on a kid and ask “What did that last passage mean?”and the kid stands there without any idea of what the passage meant , and you know that he’s not alone, you know every other kid in the class hasn’t the faintest idea either? What the hell do you do then? Do you go home and browse through the philosophy of education books the G.I bill generously provided. Do you scratch your ugly head and seek enlightenment from the educational psychology texts? Do you consult Dewey? And who the hell do you condemn, just who? Do you condemn elementary schools for sending a kid on to high school without knowing how to read, without knowing how to write his own name on a piece of paper? Do you condemn the masterminds who plot the education systems of a nation, or a state or a city?

A True Story Let me tell you about Wendy. For more than ten years, Wendy struggled unsuccessfully with ulcerative colitis. A thirty-six-year-old grade school teacher and mother of three, she lived with constant cramping, diarrhea, and frequent bleeding, necessitating occasional blood transfusions. She endured several colonoscopies and required the use of three prescription medications to manage her disease, including the highly toxic methotrexate, a drug also used in cancer treatment and medical abortions. I met Wendy for an unrelated minor complaint of heart palpitations that proved to be benign, requiring no specific treatment. However, she told me that, because her ulcerative colitis was failing to respond to medications, her gastroenterologist advised colon removal with creation of an ileostomy. This is an artificial orifice for the small intestine (ileum) at the abdominal surface, the sort to which you affix a bag to catch the continually emptying stool. After hearing Wendy’s medical history, I urged her to try wheat elimination. “I really don’t know if it’s going to work,” I told her, “but since you’re facing colon removal and ileostomy, I think you should give it a try.” “But why?” she asked. “I’ve already been tested for celiac and my doctor said I don’t have it.” “Yes, I know. But you’ve got nothing to lose. Try it for four weeks. You’ll know if you’re responding.” Wendy was skeptical but agreed to try. She returned to my office three months later, no ileostomy bag in sight. “What happened?” I asked. “Well, first I lost thirty-eight pounds.” She ran her hand over her abdomen to show me. “And my ulcerative colitis is nearly gone. No more cramps or diarrhea. I’m off everything except my Asacol.” (Asacol is a derivative of aspirin often used to treat ulcerative colitis.) “I really feel great.” In the year since, Wendy has meticulously avoided wheat and gluten and has also eliminated the Asacol, with no return of symptoms. Cured. Yes, cured. No diarrhea, no bleeding, no cramps, no anemia, no more drugs, no ileostomy. So if Wendy’s colitis tested negative for celiac antibodies, but responded to—indeed, was cured by—wheat gluten elimination, what should we label it? Should we call it antibody-negative celiac disease? Antibody-negative wheat intolerance? There is great hazard in trying to pigeonhole conditions such as Wendy’s into something like celiac disease. It nearly caused her to lose her colon and suffer the lifelong health difficulties associated with colon removal, not to mention the embarrassment and inconvenience of wearing an ileostomy bag. There is not yet any neat name to fit conditions such as Wendy’s, despite its extraordinary response to the elimination of wheat gluten. Wendy’s experience highlights the many unknowns in this world of wheat sensitivities, many of which are as devastating as the cure is simple.

We see three men standing around a vat of vinegar. Each has dipped his finger into the vinegar and has tasted it. The expression on each man's face shows his individual reaction. Since the painting is allegorical, we are to understand that these are no ordinary vinegar tasters, but are instead representatives of the "Three Teachings" of China, and that the vinegar they are sampling represents the Essence of Life. The three masters are K'ung Fu-tse (Confucius), Buddha, and Lao-tse, author of the oldest existing book of Taoism. The first has a sour look on his face, the second wears a bitter expression, but the third man is smiling. To Kung Fu-tse (kung FOOdsuh), life seemed rather sour. He believed that the present was out step with the past, and that the government of man on earth was out of harmony with the Way of Heaven, the government of, the universe. Therefore, he emphasized reverence for the Ancestors, as well as for the ancient rituals and ceremonies in which the emperor, as the Son of Heaven, acted as intermediary between limitless heaven and limited earth. Under Confucianism, the use of precisely measured court music, prescribed steps, actions, and phrases all added up to an extremely complex system of rituals, each used for a particular purpose at a particular time. A saying was recorded about K'ung Fu-tse: "If the mat was not straight, the Master would not sit." This ought to give an indication of the extent to which things were carried out under Confucianism. To Buddha, the second figure in the painting, life on earth was bitter, filled with attachments and desires that led to suffering. The world was seen as a setter of traps, a generator of illusions, a revolving wheel of pain for all creatures. In order to find peace, the Buddhist considered it necessary to transcend "the world of dust" and reach Nirvana, literally a state of "no wind." Although the essentially optimistic attitude of the Chinese altered Buddhism considerably after it was brought in from its native India, the devout Buddhist often saw the way to Nirvana interrupted all the same by the bitter wind of everyday existence. To Lao-tse (LAOdsuh), the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao To Ching (DAO DEH JEENG), the "Tao Virtue Book," earth was in essence a reflection of heaven, run by the same laws - not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao-tse, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or fight, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour. To Lao-tse, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from "the world of dust," Lao-tse advised others to "join the dust of the world." What he saw operating behind everything in heaven and earth he called Tao (DAO), "the Way." A basic principle of Lao-tse's teaching was that this Way of the Universe could not be adequately described in words, and that it would be insulting both to its unlimited power and to the intelligent human mind to attempt to do so. Still, its nature could be understood, and those who cared the most about it, and the life from which it was inseparable, understood it best.

Miss Jeanette Bivens, one of the high school English teachers, was the Wave’s faculty adviser. She was a quiet, precise woman who had been at Welch High School so long that she had also been Dad’s English teacher. She was the first person in his life, he once told me, who’d showed any faith in him. She thought he was a talented writer and had encouraged him to submit a twenty-four-line poem called “Summer Storm” to a statewide poetry competition. When it won first prize, one of Dad’s other teachers wondered aloud if the son of two lowlife alcoholics like Ted and Erma Walls could have written it himself. Dad was so insulted that he walked out of school. It was Miss Bivens who convinced him to return and earn his diploma, telling him he had what it took to be somebody. Dad had named me after her;

I was convinced that the culture of the school system and the quality of instruction in the schools had combined to frustrate superintendents and fail students. The national studies proved my case: it was not just the poverty or drugs or broken families or violence that made it hard to teach kids. To paraphrase Clinton adviser James Carville: It was the schools, stupid. And the mind-set. Tim pointed out a sign he’d found in Slowe Elementary, one of the stops on the tour of schools that first day: “Teachers cannot make up for what parents and students will not do.” Wonder why I was enraged?

Overwhelmed, Jane’s teacher finds Ginny again in English and asks her to come back to help with her sister. She’s kicking the boys. So Ginny goes to sit with Jane but does not advise less violent behavior. She’s just glad her sister isn’t crying about their mother anymore. “Kick all the boys you want,” Ginny tells Jane. Jane is content: the Palm girls are united at last.

Scott Eastman told me that he “never completely fit in one world.” He grew up in Oregon and competed in math and science contests, but in college he studied English literature and fine arts. He has been a bicycle mechanic, a housepainter, founder of a housepainting company, manager of a multimillion-dollar trust, a photographer, a photography teacher, a lecturer at a Romanian university—in subjects ranging from cultural anthropology to civil rights—and, most unusually, chief adviser to the mayor of Avrig, a small town in the middle of Romania. In that role, he did everything from helping integrate new technologies into the local economy to dealing with the press and participating in negotiations with Chinese business leaders. Eastman narrates his life like a book of fables; each experience comes with a lesson. “I think that housepainting was probably one of the greatest helps,” he told me. It afforded him the chance to interact with a diverse palette of colleagues and clients, from refugees seeking asylum to Silicon Valley billionaires whom he would chat with if he had a long project working on their homes. He described it as fertile ground for collecting perspectives. But housepainting is probably not a singular education for geopolitical prediction. Eastman, like his teammates, is constantly collecting perspectives anywhere he can, always adding to his intellectual range, so any ground is fertile for him.

But in the military you don’t get trusted positions just because of your ability. You also have to attract the notice of superior officers. You have to be liked. You have to fit in with the system. You have to look like what the officers above you think that officers should look like. You have to think in ways that they are comfortable with. The result was that you ended up with a command structure that was top-heavy with guys who looked good in uniform and talked right and did well enough not to embarrass themselves, while the really good ones quietly did all the serious work and bailed out their superiors and got blamed for errors they had advised against until they eventually got out. That was the military. These teachers were all the kind of people who thrived in that environment. And they were selecting their favorite students based on precisely that same screwed-up sense of priorities.

the fifth Lateran Council, after it had decided that “every assertion contrary to the truth of revealed faith is altogether false, for the reason that it contradicts, however slightly, the truth,” advises teachers of philosophy to pay close attention to the exposition of fallacious arguments;

But does the Bible itself support Ryrie’s claim? Certainly some Old Testament prophecies were fulfilled literally in the New Testament. Some of those Old Testament prophecies were equally clearly understood in a literal manner prior to their fulfillment. Thus, Herod could be advised by the chief priests and teachers of the law where to go looking for the Christ child on the basis of Micah 5:2 (Matt. 2:4–5). However, other prophecies from the Old Testament were fulfilled in a way that would have been completely unexpected to preceding generations, even though they too were fulfilled in a literal way. What first-century B.C. prophecy conference would have been clearly predicting the birth of Messiah from a virgin on the basis of Isaiah 7:14? Or his crucifixion on the basis of Psalm 22? Or his physical resurrection on the basis of Psalm 16? These texts are clearly viewed by the New Testament as messianic prophecies that were literally fulfilled, yet they were only seen to be such with the benefit of 20-20 hindsight after their fulfillment in Christ, not before.

When you press the pause button on a machine, it stops. But when you press the pause button on human beings they start,” argues my friend and teacher Dov Seidman, CEO of LRN, which advises global businesses on ethics and leadership. “You start to reflect, you start to rethink your assumptions, you start to reimagine what is possible and, most importantly, you start to reconnect with your most deeply held beliefs. Once you’ve done that, you can begin to reimagine a better path.” But

Face the facts. Your life is too perfect. You probably lie awake at night, fantasizing about spicin’ up all that lily whiteness you live in.” But damn it, I get a whiff of vanilla from her perfume or lotion. It reminds me of cookies. I love cookies, so this is not good at all. “Gettin’ near the fire, chica, doesn’t necessarily mean you’ll get burned.” “You touch her and you’ll regret it, Fuentes,” Colin’s voice rings out. He resembles a burro, with his big white teeth and ears sticking out from his buzz cut. “Get the hell away from her.” “Colin,” Brittany says. “It’s okay. I can handle this.” Burro Face brought reinforcements: three other pasty white dudes, standing behind him for backup. I size up Burro Face and his friends to see if I can take them all on, and decide I could give all four a run for their money. “When you’re strong enough to play in the big leagues, jock boy, then I’ll listen to the mierda flyin’ out of your mouth,” I say. Other students are gathering around us, leaving room for a fight that is sure to be fast, furious, and bloody. Little do they know Burro Face is a runner. This time he’s got backup, though, so maybe he’ll stay to duke it out. I’m always prepared for a fight, been in more of ‘em than I can count on my fingers and toes. I’ve got the scars to prove it. “Colin, he’s not worth it,” Brittany says. Thanks, mamacita. Right back at ya. “You threatening me, Fuentes?” Colin barks, ignoring his girlfriend. “No, asshole,” I say, staring him down. “Little dicks like you make threats.” Brittany parks her body in front of Colin and puts her hand on his chest. “Don’t listen to him,” she says. “I’m not afraid of you. My dad’s a lawyer,” Colin brags, then puts his arm around Brittany. “She’s mine. Don’t ever forget that.” “Then keep a leash on her,” I advise. “Or she might be tempted to find a new owner.” My friend Paco comes up beside me. “Andas bien, Alex?” “Yeah, Paco,” I tell him, then watch as two teachers walk down the hall escorted by a guy in a police uniform. This is what Adams wants, perfectly planned to get my ass kicked out of school. I’m not falling into his trap only to end up on Aguirre’s hit list. “Si, everything’s bien.” I turn to Brittany. “Catch ya later, mamacita. I’m looking forward to researching our chemistry.” Before I leave and save myself from suspension on top of my detention, Brittany sticks that perky nose of hers in the air as if I’m the scum of the earth.

disparity between Louie and Woody is most pronounced. In Woody Allen comedies, the Woody protagonist or surrogate takes it upon himself to tutor the young women in his wayward orbit and furnish their cultural education, telling them which books to read (in Annie Hall’s bookstore scene, Allen’s Alvy wants Annie to occupy her mind with Death and Western Thought and The Denial of Death—“You know, instead of that cat book”), which classic films to imbibe at the revival houses back when Manhattan still had a rich cluster of them. In Crimes and Misdemeanors, it’s a 14-year-old female niece who dresses like a junior-miss version of Annie Hall whom Woody’s Clifford squires to afternoon showings at the finer flea pits, advising her to play deaf for the remaining years of her formal schooling. “Don’t listen to what your teachers tell ya, you know. Don’t pay attention. Just, just see what they look like, and that’s how you’ll know what life is really gonna be like.” A more dubious nugget of avuncular wisdom would be hard to imagine, and it isn’t just the Woody stand-in who does the uncle-daddy-mentor-knows-best bit for the benefit of receptive minds in ripe containers. In Hannah and Her Sisters, Max von Sydow’s dour painter-philosophe Frederick is the Old World “mansplainer” of all time, holding court in a SoHo loft which he shares with his lover, Lee, played by Barbara Hershey, whose sweaters abound with abundance. When Lee groans with enough-already exasperation when Frederick begins droning on about an Auschwitz documentary—“You missed a very dull TV show on Auschwitz.

a young person wants to learn philosophy these days, he or she would be better advised to become immersed in the domain directly and avoid the field altogether: “I’d tell him to read the great books of philosophy. And I would tell him not to do graduate study at any university. I think all philosophy departments are no good. They are all terrible.” By and large, however, jurisdiction over a given domain is officially left in the hands of a field of experts. These may range from grade school teachers to university professors and include anyone who has a right to decide whether a new idea or product is “good” or “bad.” It is impossible to understand creativity without understanding how fields operate, how they decide whether something new should or should not be added to the domain.

After Gary’s graduation with the Bachelor’s degree, Professor Nixon advised Gary about what he would do next as a graduate student. Gary would be a student teacher and would be teaching Constitutional Law. Nixon asked, “Do you know anything about the United States Constitution, Gary?” “No, does it matter?” “Honestly, it depends on who’s teaching it. There are some, who say it’s a living document, and can be interpreted to suit the times, without the need for amendments. While others say it isn’t, and has to be followed exactly how the Founders wrote it. The people who follow the Constitution, word for word, are like those Christians who think the Bible should be interpreted in a complete, literal sense. Actually, I think both literalists are one in the same, but I don’t know for sure. Anyway, I think you should teach it as a living, breathing document, which is open to interpretation.

statistician William Sanders in Tennessee, who began his career advising agricultural and manufacturing industries. Sanders claimed that his statistical modeling could determine how much “value” a teacher added to her students’ testing performance.

All over the world there are students, teachers and parents that face serious challenges every day. They need help with real problems that have life-altering consequences—and a group of intelligent professionals brought together to advise and educate stakeholders in need of help ought to be able to do so without behaving like a middle school drama queen.

spend our days happily perusing regression output, in the manner of our teachers and advisers in college and graduate school. This chapter explains why.

Some of the professors were great scholars, but dry as bone. I had no personal contact with any of them, except for the woman teacher, who led our seminar and was my thesis adviser. Since I had no exams, the contact with the teachers was non-existent. All were lecture classes, with great numbers of students - candidates for masters and ph.d. degrees. The seminar group had some cohesion, as we were all preparing for the same final exam and also presented topics for class discussion. Of the dozen participants in the seminar, about half were Jewish. After the Second World War, all those returned from the service were entitled to free education, under a new G.I. bill of rights. The soldiers of yesterday became the students of most colleges and universities, including the Ivy League schools. That law opened widely the doors of academic institutions to students of all social and religious backgrounds.

Ever seen a cow milked by hand in the movies?” he asked. “Certainly,” said Ferdy. “Then I guess you know all you need to,” said Ben with a wink at the other cubs. “Go on, son. Git!” Ferdy sat down on the little stool behind Old Bess and placed the bucket under her bulging udder. He grasped two nipples and pulled gently. Nothing happened. “Better pull a little harder, son,” Ben advised. Ferdy tugged harder. But all that happened was that Old Bess looked back at Ferdy. “Uh-oh,” said Lizzy, who had a way with animals. “She looks mad.” Just then Old Bess lifted a hind leg and kicked the stool right out from under Ferdy. Ferdy fell forward and landed with his head in the bucket. “You’re sure havin’ your problems with buckets this morning, son,” said Farmer Ben. “I doubt it was my fault,” said Ferdy icily. “Old Bess seems to be working no better than her milking machine.” “We’ll see about that,” said Farmer Ben. He took a seat on the stool and reached for Old Bess’s udder. Within minutes he had a full pail of fresh milk. “I’ll bet Ferdy’s had enough for one day, cubs,” said Farmer Ben. “We should all thank him for being such a good sport. And a good teacher. You can learn a lot by seeing how not to do things, you know.

Greetings. There is a body buried on your property, covered in your blood. The unfortunate young lady’s name is Rita Jones. You’ve seen this missing school-teacher’s face on the news, I’m sure. In her jeans pocket you’ll find a slip of paper with a phone number on it. You have one day to call that number. If I have not heard from you by 8:00 P.M. tomorrow (5/17), the Charlotte Police Department will receive an anonymous phone call. I’ll tell them where Rita Jones is buried on Andrew Thomas’s lakefront property, how he killed her, and where the murder weapon can be found in his house. (I do believe a paring knife is missing from your kitchen.) I hope for your sake I don’t have to make that call. I’ve placed a property marker on the grave site. Just walk along the shoreline toward the southern boundary of your property and you’ll find it. I strongly advise against going to the police, as I am always watching you.

The first basic income pilot in a developing country was implemented in the small Namibian village of Otjivero-Omitara in 2008–9, covering about 1,000 people.40 The study was carried out by the Namibian Basic Income Grant Coalition, with money raised from foundations and individual donations. Everyone in the village, including children but excluding over-sixties already receiving a social pension, was given a very small basic income of N$100 a month (worth US$12 at the time or about a third of the poverty line), and the outcomes compared with the previous situation. The results included better nutrition, particularly among children, improved health and greater use of the local primary healthcare centre, higher school attendance, increased economic activity and enhanced women’s status.41 The methodology would not have satisfied those favouring randomized control trials that were coming into vogue at the time. No control village was chosen to allow for the effects of external factors, in the country or economy, because those directing the pilot felt it was immoral to impose demands, in the form of lengthy surveys, on people who were being denied the benefit of the basic income grants. However, there were no reported changes in policy or outside interventions during the period covered by the pilot, and confidence in the results is justified both by the observed behaviour, and by recipients’ opinions in successive surveys. School attendance went up sharply, though there was no pressure on parents to send their children to school. The dynamics were revealing. Although the primary school was a state school, parents were required to pay a small fee for each child. Before the pilot, registration and attendance were low, and the school had too little income from fees to pay for basics, which made the school unattractive and lowered teachers’ morale. Once the cash transfers started, parents had enough money to pay school fees, and teachers had money to buy paper, pens, books, posters, paints and brushes, making the school more attractive to parents and children and raising the morale and, probably, the capacity of its teachers. There was also a substantial fall in petty economic crime such as stealing vegetables and killing small livestock for food. This encouraged villagers to plant more vegetables, buy more fertilizer and rear more livestock. These dynamic community-wide economic effects are usually overlooked in conventional evaluations, and would not be spotted if cash was given only to a random selection of individuals or households and evaluated as a randomized control trial. Another outcome, unplanned and unanticipated, was that villagers voluntarily set up a Basic Income Advisory Committee, led by the local primary school teacher and the village nurse, to advise people on how to spend or save their basic income money. The universal basic income thus induced collective action, and there was no doubt that this community activism increased the effectiveness of the basic incomes.

In a fifth-grade unit on Westward Expansion, for example, teachers aren’t supposed to tell kids, “The question we’re going to write about today is how the opening of the Erie Canal in 1825 led to settlers moving west.” Instead, they’re advised to say, “Historians write about relationships between events because the past will always have an impact on what unfolds in the future.” Students are encouraged to consider generalities like “what historians might care about that is special to history.” It’s difficult enough for many kids to understand Westward Expansion without also having to think about what historians “might care about”—a directive that is so broad as to be almost meaningless.

difficult to time the lateral weight shift with the hips. Furthermore, this is a disturbance and impediment to balance. As you now know, I advise beginning the downswing motion with a transfer of weight from the right foot onto the left foot. Some teachers advise us to turn our hips back to the left, and hard and quickly enough to transfer the weight to the left foot. I believe that the natural movement of transferring weight from the right to the left foot will do the job more easily. As long as we

Endeavour to see the value of a failure or mistake, they are life's true teachers. They will make you a better person if you're wise.

He was awake; it seemed like a long time, all dressed, sitting deep in the armchair, small with a grey face. I stopped ast the room entrance in silence, swallowed my words, and thought that maybe he didn’t even go to sleep that night. His facial colour reminded me of a teacher, dying from cancer. ‘Grandpa, what’s wrong? What’s wrong with you? Mother is coming home, did you hear?’ I came closer and touched his hand. It was colder than usual, and the frost went down my back. ‘Do you hear me? What’s wrong with you?’ I asked, and he was silent. Suddenly, I understood everything.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 5: University of Life) “‘Let me tell you this way. In the academy, we were told to marry early, before we go on the first shift. My first shift starts in a few months in July. I shall be half a year under the water in the submarine, carrying nuclear weapons. They advise us to marry and to make children as soon as possible because who knows what will be on that shift. Also, I told you about the radiation. I know submariners’ who cannot make children because of the radiation on the ship,’ said Prohor. ‘How to explain to you, my girl? To make children, a man needs an erection but the radiation kills it. I am afraid until I reach the rank of admiral, I shall be impotent … unable to make children …,’ Prohor told sadly from his bed.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 6: Fiance from Submarine) “So, it happened there; between the two biggest islands of two big enemies, Japan and the USSR. ‘Now I recall that Prohor praised that they can attack unexpectedly from a submarine, from under the water, with nuclear rockets.’ I was astonished that I knew all these things, which earlier had never interested me.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 7: Between Two Men) “‘Do you remember what I told you before I died? You promised me to think big! My little star, if you think big, you will become big! Use my diamonds and the wall clock to become big! Dream big, Anfisa—and you will be more than just a wife to a man. ‘But remember, you have to take diamonds and the clock outside the USSR, where they value these things.’ I heard my grandfather’s voice live, close, but I didn’t see him.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 8: Earner Marriage No. 1)

He was awake; it seemed like a long time, all dressed, sitting deep in the armchair, small with a grey face. I stopped at the room entrance in silence, swallowed my words, and thought that maybe he didn’t even go to sleep that night. His facial colour reminded me of a teacher, dying from cancer. ‘Grandpa, what’s wrong? What’s wrong with you? Mother is coming home, did you hear?’ I came closer and touched his hand. It was colder than usual, and the frost went down my back. ‘Do you hear me? What’s wrong with you?’ I asked, and he was silent. Suddenly, I understood everything.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 5: University of Life) “‘Let me tell you this way. In the academy, we were told to marry early, before we go on the first shift. My first shift starts in a few months in July. I shall be half a year under the water in the submarine, carrying nuclear weapons. They advise us to marry and to make children as soon as possible because who knows what will be on that shift. Also, I told you about the radiation. I know submariners’ who cannot make children because of the radiation on the ship,’ said Prohor. ‘How to explain to you, my girl? To make children, a man needs an erection but the radiation kills it. I am afraid until I reach the rank of admiral, I shall be impotent … unable to make children …,’ Prohor told sadly from his bed.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 6: Fiance from Submarine) “So, it happened there; between the two biggest islands of two big enemies, Japan and the USSR. ‘Now I recall that Prohor praised that they can attack unexpectedly from a submarine, from under the water, with nuclear rockets.’ I was astonished that I knew all these things, which earlier had never interested me.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 7: Between Two Men) “‘Do you remember what I told you before I died? You promised me to think big! My little star, if you think big, you will become big! Use my diamonds and the wall clock to become big! Dream big, Anfisa—and you will be more than just a wife to a man. ‘But remember, you have to take diamonds and the clock outside the USSR, where they value these things.’ I heard my grandfather’s voice live, close, but I didn’t see him.” (-- Angelika Regossi, “Love in Communism. A Young Woman’s Adult Story”. Chapter 8: Earner Marriage No. 1)

To my surprise, when he arrived at my home, he was dressed in his Sunday best. He later told me that he had prepared himself as if he were going to church. I asked him to make himself comfortable on a chair while I settled down on a sofa opposite him. I began to explain to him how to relax the body as a precondition for meditation. I had barely uttered a few sentences when I felt a rush of psychophysical energy seemingly enter my body from behind and explode out toward him. My speech became slurred and my eyelids got heavy, but I kept my eyes focused on him. As the wave of energy hit him, he visibly jerked back, looking at me fearfully. Then a second wave passed through me to him, and again he startled. By the time a third rush of energy reached him, he was in deep meditation. I felt a force field connecting our bodies, and while I stayed in meditation, he too remained meditating. We talked about the experience later, and he confirmed my own sense of what had happened. At first he had felt terror at possibly being hypnotized by me; then when the second wave of energy penetrated him, he again felt pushed back by it but started to yield to it. The third time he simply let go, allowing the energy to do its work in his body-mind. He had never meditated before. I was as surprised about this effect as he was. The same energy transfer occurred subsequently every time we got together for meditation. At one point it became clear to me that he needed to make certain changes in his life before he could benefit from further sessions. Fortunately since I did not consider myself a guru or even a meditation teacher, I also did not interpret this experience as something I myself was generating. Rather, I regarded it as a gift (prasāda) and advised my neighbor to do the same. Having had this experience, however, and also having on numerous occasions been the recipient of such energy transmission, I can readily see why some teachers might attribute special significance to this ability. The same holds true of mystical experiences. It is all too easy to read into them more than is warranted. It is also easy to see how disciples can become addicted to the “hit” of spiritual transmission from a guru and how they might confuse that ability with enlightenment, wisdom, and compassion.

Jake pulls out the phone. The buzzing sound is a text from Kenny. Where are you? English classroom, Jake advises.  North side, right? Right. Stay there. Lock the door. Tell the teacher. Someone has a gun and is shooting people on the south side. Shit! Seriously?

Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white

Race scholars use the term white supremacy to describe a sociopolitical economic system of domination based on racial categories that benefits those defined and perceived as white. This system of structural power privileges, centralizes, and elevates white people as a group. If, for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white26

As a child in the dark days of the Cultural Revolution, I dreamed of being a painter. My art teacher warned me that paintings could land a person behind bars, especially portraits, and advised me to stick to anodyne landscapes.

2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white26 These

If, for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white26 These numbers are not describing minor organizations. Nor are these institutions special-interest groups. The groups listed above are the most powerful in the country. These numbers are not a matter of “good people” versus “bad people.” They represent power and control by a racial group that is in the position to disseminate and protect its own self-image, worldview, and interests across the entire society

for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white26 These numbers are not describing minor organizations.

who control our institutions, we see telling numbers in 2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white26

A communicative methodology will therefore encourage students to practise language in pairs and groups, where they have equal opportunity to ask, answer, initiate and respond. The teacher assumes a counselling role, initiating activity, listening, helping and advising. Students are encouraged to communicate effectively rather than merely to produce grammatically correct forms of English.

for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white26

If, for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white26 These numbers are not describing minor organizations.

Attend to the Mission Statement One of the most important dimensions of this anthropological work is researching the culturally approved language of the institution. A junior member of an organization who wishes to persuade those in power of the merits of a new and potentially threatening initiative would be well advised to couch his or her proposal in the language that is spoken and approved by those in power.

If, for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) US Congress: 90 percent white US governors: 96 percent white Top military advisers: 100 percent white President and vice president: 100 percent white US House Freedom Caucus: 99 percent white Current US presidential cabinet: 91 percent white People who decide which TV shows we see: 93 percent white People who decide which books we read: 90 percent white People who decide which news is covered: 85 percent white People who decide which music is produced: 95 percent white People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white Teachers: 82 percent white Full-time college professors: 84 percent white Owners of men’s professional football teams: 97 percent white26 These numbers are not describing minor organizations. Nor are these institutions special-interest groups. The groups listed above are the most powerful in the country.

Plato said that stories are the most important part of early education and advised parents and teachers to take great care in choosing the right stories: “Let them fashion the mind with such tales even more fondly than they mold the body.

If, for example, we look at the racial breakdown of the people who control our institutions, we see telling numbers in 2016–2017: • Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white

Ten richest Americans: 100 percent white (seven of whom are among the ten richest in the world) • US Congress: 90 percent white • US governors: 96 percent white • Top military advisers: 100 percent white • President and vice president: 100 percent white • US House Freedom Caucus: 99 percent white • Current US presidential cabinet: 91 percent white • People who decide which TV shows we see: 93 percent white • People who decide which books we read: 90 percent white • People who decide which news is covered: 85 percent white • People who decide which music is produced: 95 percent white • People who directed the one hundred top-grossing films of all time, worldwide: 95 percent white • Teachers: 82 percent white • Full-time college professors: 84 percent white • Owners of men’s professional football teams: 97 percent white

The Epicureans also sought ataraxia. Epicurus (341–270 B.C.) held that the world consisted fundamentally of atoms and “the void,” the space in which the atoms moved. His materialist philosophy sought to free men from their worries about the gods and other superstitions, as well as the fear of death. There was no soul and at death nothing happened except that the atoms of one’s body returned to the flux. Like the Cynics, he advised a retreat from the public world, but a much more decorous one, and taught that one should “cultivate one’s garden.” One should, as he said, “live unknown.” “Epicurean” for us means refined and delicate tastes, but this is in some ways a misnomer. Although advocating a kind of materialist hedonism, Epicurus really argued for the simple life. Pleasure was the only good, and one should arrange one’s life to have as much of it as possible. This did not mean that we should jam as much pleasure into our lives as we can, as if it was an “all you can eat” buffet and we’d be losing out if we didn’t stuff ourselves. Such gluttony is simply quantitative. Epicurus preached discrimination aimed at providing the highest quality of pleasure. Self-discipline and self-control were central tenets of Epicureanism.

Be sure and check Teach's Hole," Mother advised. "I wish they would put my teacher in a hole," said Michael.

Meditation can generate several different kinds of altered states like strong emotional swings. Some of these states may be fun, but they are not the aim of exploring the whole universe of phenomena — seeing, listening, feeling, eating, touching, and thought — and of seeking our liberation amid the storm rather than demanding that the phenomenon match our desires. Practices of contemplation are powerful. When you work alone, and feel you're not free, please protect yourself. This dangerous feeling could include extreme fear, stress, uncertainty or even signs of the physical. Stay to speak with an instructor, a psychologist or a professional who can educate you about the procedure if something like this happens. Without wonder meditation is not a panacea. In fact when asked the spiritual leader Jiddu Krishnamurti, "What good is all this contemplation doing?" It's no use at all," he responded. "Meditation isn't guaranteed to make you wealthy, gorgeous or famous. That's a mystery. You do want to achieve your goal, but you need to let go of the target-oriented, overachieving, task-centered way of doing and remain in the state of being that helps to incorporate your mind and body in your meditation. It is the paradox of the Zen instruction “Try not to try.” What to Do in an Emergency A professional teacher's guide is often required. A group called the Spiritual Emergence Network advises people suffering from a spiritual emergency and lets qualified psychologists and physicians discern between a psychological emergency and a mental breakdown. Another way to tell the difference is that the person who sees visions in a spiritual disaster realizes they are delusions, whereas in a psychotic breakdown the person believes the dreams are real. If you have feelings that are extremely unpleasant and no trainer is present, immediately stop the practice and concentrate on simple earthy stuff to get yourself focused. Dig into the yard, go out walking or jogging, get a workout, take a bath or a shower and eat heavy stuff. Slow down your spiritual awakening when you feel threatened by it.

Fear of Asking for Help If you have social anxiety, it is probably very difficult to ask a teacher or classmate for help. Asking for help draws attention to yourself and makes you appear less than perfect. At the beginning of the semester, Juan didn’t understand a concept in his algebra class. Everyone else seemed to get it, so he didn’t ask any questions. He was also too afraid to ask the teacher for help after class. He didn’t want to bother her or make her angry. The course material for the next two weeks built on that same concept. Juan fell farther and farther behind in his homework and failed every quiz. He felt terrible and told himself he was stupid, which made the problem even more difficult. If Juan had asked the teacher to explain the concept again, he wouldn’t have gotten into this situation. Most teachers are willing to go over difficult material several times to make sure everyone understands. If you don’t comprehend something, it may be that the teacher didn’t explain it clearly. Most schools have tutors or advisers available to help students. Taking advantage of such resources does not mean you are stupid. On the contrary, it means you are smart enough to realize when you need extra help.