Art Integrated Learning Quotes

and half of learning to play is learning what not to play and she's learning the spaces she leaves have their own things to say and she's trying to sing just enough so that the air around her moves and make music like mercy that gives what it is and has nothing to prove she crawls out on a limb and begins to build her home and it's enough just to look around and to know that she's not alone up up up up up up up points the spire of the steeple but god's work isn't done by god it's done by people

In the end, mastery involves discovering the most resonant information and integrating it so deeply and fully it disappears and allows us to fly free.

. . and so it is that A Sensei may impart his knowledge of the martial Way and nurture your fighting abilities, but you must learn the wisdom of finding other ways than martial skills to solve your problems

If children are to grow into healthy, well-adjusted adults, nature needs to be integral to their everyday lives, from place-based learning at school to unstructured, unsupervised, even risk-prone play around home. Nature isn’t just a bunch of far-off plants, animals, and landscapes to learn about and visit once or twice a year. It’s an environment to be immersed in daily, especially during our childhood years.

The notion that you can somehow defeat violence by submitting to it is simply a flight from fact. As I have said, it is only possible to people who have money and guns between themselves and reality. But why should they want to make this flight, in any case? Because, rightly hating violence, they do not wish to recognise that it is integral to modern society and that their own fine feelings and noble attitudes are all the fruit of injustice backed up by force. They do not want to learn where their incomes come from. Underneath this lies the hard fact, so difficult for many people to face, that individual salvation is not possible, that the choice before human beings is not, as a rule, between good and evil but between two evils.

A true natural aristocracy is not a separate interest in the state, or separable from it. It is an essential integrant part of any large body rightly constituted. It is formed out of a class of legitimate presumptions, which taken as generalities, must be admitted for actual truths. To be bred in a place of estimation; to see nothing low and sordid from one’s infancy; to be taught to respect one’s self; to be habituated to the censorial inspection of the public eye; to look early to public opinion; to stand upon such elevated ground as to be enabled to take a large view of the wide-spread and infinitely diversified combinations of men and affairs in a large society; to have leisure to read, to reflect, to converse; to be enabled to draw the court and attention of the wise and learned wherever they are to be found;—to be habituated in armies to command and to obey; to be taught to despise danger in the pursuit of honor and duty; to be formed to the greatest degree of vigilance, foresight and circumspection, in a state of things in which no fault is committed with impunity, and the slightest mistakes draw on the most ruinous consequence—to be led to a guarded and regulated conduct, from a sense that you are considered as an instructor of your fellow-citizens in their highest concerns, and that you act as a reconciler between God and man—to be employed as an administrator of law and justice, and to be thereby amongst the first benefactors to mankind—to be a professor of high science, or of liberal and ingenuous art—to be amongst rich traders, who from their success are presumed to have sharp and vigorous understandings, and to possess the virtues of diligence, order, constancy, and regularity, and to have cultivated an habitual regard to commutative justice—these are the circumstances of men, that form what I should call a natural aristocracy, without which there is no nation.

I believe that one of the most critical factors in the transition to becoming a conscious high performer is the degree to which your relationship to your pursuit stays in harmony with your unique disposition. There will inevitably be times when we need to try new ideas, release our current knowledge to take in new information—but it is critical to integrate this new information in a manner that does not violate who we are. By taking away our natural voice, we leave ourselves without a center of gravity to balance us as we navigate the countless obstacles along our way.

You will, at times, be the most selfish asshole you can possibly imagine. You will step out of your own integrity. You will do things you thought you would never do. The temptation is there to let your actions define your being. To carry the weight of your own failure and to live in a state of perpetual penance. Do not. Learn the art of self-forgiveness. Know that there is a difference between acting like an asshole and BEING an asshole – and it has to do with the amount of time you spend in the space and what you do once you realize you’ve gone there. Make good choices here.

If your goal is innovation, then your role must instead be to create an environment—a setting, a context, an organization—where people are willing and able to do the hard work of innovation themselves: to collaborate, learn through trial and error, and make integrated decisions.

Things I've Learned in 18 Years of Life   1) True love is not something found, rather [sic] something encountered. You can’t go out and look for it. The person you marry and the person you love could easily be two different people. So have a beautiful life while waiting for God to bring along your once-in-a-lifetime love. Don't allow yourself to settle for anything less than them. Stop worrying about who you're going to marry because God's already on the front porch watching your grandchildren play.   2) God WILL give you more than you can handle, so you can learn to lean on him in times of need. He won't tempt you more than you can handle, though. So don't lose hope. Hope anchors the soul.   3) Remember who you are and where you came from. Remember that you are not from this earth. You are a child of heaven, you're invaluable, you are beautiful. Carry yourself that way.   4) Don't put your faith in humanity, humanity is inherently flawed. We are all imperfect people created and loved by a perfect God. Perfect. So put your faith in Him.   5) I fail daily, and that is why I succeed.   6) Time passes, and nothing and everything changes. Don't live life half asleep. Don't drag your soul through the days. Feel everything you do. Be there physically and mentally. Do things that make you feel this way as well.   7) Live for beauty. We all need beauty, get it where you can find it. Clothing, paintings, sculptures, music, tattoos, nature, literature, makeup. It's all art and it's what makes us human. Same as feeling the things we do. Stay human.   8) If someone makes you think, keep them. If someone makes you feel, keep them.   9) There is nothing the human brain cannot do. You can change anything about yourself that you want to. Fight for it. It's all a mental game.   10) God didn’t break our chains for us to be bound again. Alcohol, drugs, depression, addiction, toxic relationships, monotony and repetition, they bind us. Break those chains. Destroy your past and give yourself new life like God has given you.   11) This is your life. Your struggle, your happiness, your sorrow, and your success. You do not need to justify yourself to anyone. You owe no one an explanation for the choices that you make and the position you are in. In the same vein, respect yourself by not comparing your journey to anyone else's.   12) There is no wrong way to feel.   13) Knowledge is everywhere, keep your eyes open. Look at how diverse and wonderful this world is. Are you going to miss out on beautiful people, places, experiences, and ideas because you are close-minded? I sure hope not.   14) Selfless actions always benefit you more than the recipient.   15) There is really no room for regret in this life. Everything happens for a reason. If you can't find that reason, accept there is one and move on.   16) There is room, however, for guilt. Resolve everything when it first comes up. That's not only having integrity, but also taking care of your emotional well-being.   17) If the question is ‘Am I strong enough for this?’ The answer is always, ‘Yes, but not on your own.’   18) Mental health and sanity above all.   19) We love because He first loved us. The capacity to love is the ultimate gift, the ultimate passion, euphoria, and satisfaction. We have all of that because He first loved us. If you think about it in those terms, it is easy to love Him. Just by thinking of how much He loves us.   20) From destruction comes creation. Beauty will rise from the ashes.   21) Many things can cause depression. Such as knowing you aren't becoming the person you have the potential to become. Choose happiness and change. The sooner the better, and the easier.   22) Half of happiness is as simple as eating right and exercising. You are one big chemical reaction. So are your emotions. Give your body the right reactants to work with and you'll be satisfied with the products.

Could integrity be the daughter of ignorance? Could knowledge and virtue be incompatible? What consequences could we not draw from these opinions? But to reconcile these apparent contradictions, it is necessary only to examine closely the vanity and the emptiness of those proud titles which dazzle us and which we hand out so gratuitously to human learning.

We come into contact with people only with our exteriors—physically and externally; yet each of us walks about with a great wealth of interior life, a private and secret self. We are, in reality, somewhat split in two, the self and the body; the one hidden, the other open. The child learns very quickly to cultivate this private self because it puts a barrier between him and the demands of the world. He learns he can keep secrets—at first an excruciating, intolerable burden: it seems that the outer world has every right to penetrate into his self and that the parents could automatically do so if they wished—they always seem to know just what he is thinking and feeling. But then he discovers that he can lie and not be found out: it is a great and liberating moment, this anxious first lie—it represents the staking out of his claim to an integral inner self, free from the prying eyes of the world. By the time we grow up we become masters at dissimulation, at cultivating a self that the world cannot probe. But we pay a price. After years of turning people away, of protecting our inner self, of cultivating it by living in a different world, of furnishing this world with our fantasies and dreams—we find that we are hopelessly separated from everyone else. We have become victims of our own art. We touch people on the outsides of their bodies, and they us, but we cannot get at their insides and cannot reveal our insides to them. This is one of the great tragedies of our interiority—it is utterly personal and unrevealable. Often we want to say something unusually intimate to a spouse, a parent, a friend, communicate something of how we are really feeling about a sunset, who we really feel we are—only to fall strangely and miserably flat. Once in a great while we succeed, sometimes more with one person, less or never with others. But the occasional breakthrough only proves the rule. You reach out with a disclosure, fail, and fall back bitterly into yourself. We emit huge globs of love to our parents and spouses, and the glob slithers away in exchanges of words that are somehow beside the point of what we are trying to say. People seem to keep bumping up against each other with their exteriors and falling away from each other. The cartoonist Jules Feiffer is the modern master of this aspect of the human tragedy. Take even the sexual act—the most intimate merger given to organisms. For most people, even for their entire lives, it is simply a joining of exteriors. The insides melt only in the moment of orgasm, but even this is brief, and a melting is not a communication. It is a physical overcoming of separateness, not a symbolic revelation and justification of one’s interior. Many people pursue sex precisely because it is a mystique of the overcoming of the separateness of the inner world; and they go from one partner to another because they can never quite achieve “it.” So the endless interrogations: “What are you thinking about right now—me? Do you feel what I feel? Do you love me?

While the universality of the creative process has been noticed, it has not been noticed universally. Not enough people recognize the preverbal, pre-mathematical elements of the creative process. Not enough recognize the cross-disciplinary nature of intuitive tools for thinking. Such a myopic view of cognition is shared not only by philosophers and psychologists but, in consequence, by educators, too. Just look at how the curriculum, at every educational level from kindergarten to graduate school, is divided into disciplines defined by products rather than processes. From the outset, students are given separate classes in literature, in mathematics, in science, in history, in music, in art, as if each of these disciplines were distinct and exclusive. Despite the current lip service paid to “integrating the curriculum,” truly interdisciplinary courses are rare, and transdisciplinary curricula that span the breadth of human knowledge are almost unknown. Moreover, at the level of creative process, where it really counts, the intuitive tools for thinking that tie one discipline to another are entirely ignored. Mathematicians are supposed to think only “in mathematics,” writers only “in words,” musicians only “in notes,” and so forth. Our schools and universities insist on cooking with only half the necessary ingredients. By half-understanding the nature of thinking, teachers only half-understand how to teach, and students only half-understand how to learn.

Not so long ago a psychiatrist told me that one of the marks of an adult who has never properly grown up is an inability to wait, and a whole therapeutic movement has been built on that one insight alone. Because music takes or demands our time and depends on carefully timed relations between notes, it cannot be rushed. It schools us in the art of patience. Certainly we can play or sing a piece of music faster. But we can do this only to a very limited degree before the piece becomes incoherent. Given today’s technology we can cut and paste, we can hop from track to track on the MP3 player, flip from one song to another, and download highlights of a three-hour opera. But few would claim they hear a piece of music in its integrity that way. Music says to us: “There are things you will learn only by passing through this process, by being caught up in this series of relations and transformations.”34 Music requires my time, my flesh, and my blood for its performance and enjoyment, and this means going at its speed. Simone Weil described music as “time that one wants neither to arrest nor hasten.”35 In an interview, speaking of the tendency of our culture to think that music is there simply to “wash over” us, the composer James MacMillan remarked: “[Music] needs us to sacrifice something of ourselves to meet it, and it’s very difficult sometimes to do that, especially [in] the whole culture we’re in. Sacrifice and self-sacrifice—certainly sacrificing your time—is not valued any more.”36

Each of our actions, our words, our attitudes is cut off from the ‘world,’ from the people who have not directly perceived it, by a medium the permeability of which is of infinite variation and remains unknown to ourselves; having learned by experience that some important utterance which we eagerly hoped would be disseminated … has found itself, often simply on account of our anxiety, immediately hidden under a bushel, how immeasurably less do we suppose that some tiny word, which we ourselves have forgotten, or else a word never uttered by us but formed on its course by the imperfect refraction of a different word, can be transported without ever halting for any obstacle to infinite distances … and succeed in diverting at our expense the banquet of the gods. What we actually recall of our conduct remains unknown to our nearest neighbor; what we have forgotten that we ever said, or indeed what we never did say, flies to provoke hilarity even in another planet, and the image that other people form of our actions and behavior is no more like that which we form of them ourselves, than is like an original drawing a spoiled copy in which, at one point, for a black line, we find an empty gap, and for a blank space an unaccountable contour. It may be, all the same, that what has not been transcribed is some non-existent feature, which we behold, merely in our purblind self-esteem, and that what seems to us added is indeed a part of ourselves, but so essential a part as to have escaped our notice. So that this strange print which seems to us to have so little resemblance to ourselves bears sometimes the same stamp of truth, scarcely flattering, indeed, but profound and useful, as a photograph taken by X-rays. Not that that is any reason why we should recognize ourselves in it. A man who is in the habit of smiling in the glass at his handsome face and stalwart figure, if you show him their radiograph, will have, face to face with that rosary of bones, labeled as being the image of himself, the same suspicion of error as the visitor to an art gallery who, on coming to the portrait of a girl, reads in his catalogue: “Dromedary resting.” Later on, this discrepancy between our portraits, according as it was our own hand that drew them or another, I was to register in the case of others than myself, living placidly in the midst of a collection of photographs which they themselves had taken while round about them grinned frightful faces, invisible to them as a rule, but plunging them in stupor if an accident were to reveal them with the warning: “This is you.

Many people who celebrate the arts and the humanities, who applaud vigorously the tributes to their importance in our schools, will proclaim without shame (and sometimes even joke) that they don’t understand math or physics. They extoll the virtues of learning Latin, but they are clueless about how to write an algorithm or tell BASIC from C++, Python from Pascal. They consider people who don’t know Hamlet from Macbeth to be Philistines, yet they might merrily admit that they don’t know the difference between a gene and a chromosome, or a transistor and a capacitor, or an integral and a differential equation. These concepts may seem difficult. Yes, but so, too, is Hamlet. And like Hamlet, each of these concepts is beautiful.

Montessori believed that if children were exposed to a safe, experiential learning environment (as opposed to a structured classroom), with access to specific learning materials and supplies, and if they were supervised by a gentle and attentive teacher, they would become self-motivated to learn. She discovered that, in this environment, older children readily worked with younger children, helping them to learn from, and cooperate with, each other. Montessori advocated teaching practical skills, like cooking, carpentry, and domestic arts, as an integrated part of a classical education in literature, science, and math. To her surprise, teenagers seemed to benefit from this approach the most; it built confidence, and the students became less resistant to traditional educational goals. Through this method, each child could reach his or her potential, regardless of age and intellectual ability.

When once we have discovered how pain and suffering diminish the personality and how joy alone increases it, then the morbid attraction which is felt for evil, pain and abnormality will have lost its power. Why do we reward our men of genius, our suicides, our madmen and the generally maladjusted with the melancholy honours of a posthumous curiosity? Because we know that it is our society which has condemned these men to death and which is guilty because, out of its own ignorance and malformation, it has persecuted those who were potential saviours; smiters of the rock who might have touched the spring of healing and brought us back into harmony with ourselves. Somehow, then, and without going mad, we must learn from these madmen to reconcile fanaticism with serenity. Either one, taken alone, is disastrous, yet except through the integration of these two opposites there can be no great art and no profound happiness--and what else is worth having? For nothing can be accomplished without fanaticism and without serenity nothing can be enjoyed.

The pride comes from accomplishment. I have done what I wanted to do more than any other thing in life. I have become a writer, published two books of integrity and worth. I did not know what those two books would cost me, how very difficult it would be to write them, to survive the opposition to them. I did not imagine that they would demand of me ruthless devotion, spartan discipline, continuing material deprivation, visceral anxiety about the rudiments of survival, and a faith in myself made more of iron than innocence. I have also learned to live alone, developed a rigorous emotional independence, a self-directed creative will, and a passionate commitment to my own sense of right and wrong. This I had to learn not only to do, but to want to do. I have learned not to lie to myself about what I value—in art, in love, in friendship. I have learned to take responsibility for my own intense convictions and my own real limitations. I have learned to resist most of the forms of coercion and flattery that would rob me of access to my own conscience. I believe that, for a woman, I have accomplished a great deal.

Even if there is no connection between diversity and international influence, some people would argue that immigration brings cultural enrichment. This may seem to be an attractive argument, but the culture of Americans remains almost completely untouched by millions of Hispanic and Asian immigrants. They may have heard of Cinco de Mayo or Chinese New Year, but unless they have lived abroad or have studied foreign affairs, the white inhabitants of Los Angeles are likely to have only the most superficial knowledge of Mexico or China despite the presence of many foreigners. Nor is it immigrants who introduce us to Cervantes, Puccini, Alexander Dumas, or Octavio Paz. Real high culture crosses borders by itself, not in the back pockets of tomato pickers, refugees, or even the most accomplished immigrants. What has Yo-Yo Ma taught Americans about China? What have we learned from Seiji Ozawa or Ichiro about Japan? Immigration and the transmission of culture are hardly the same thing. Nearly every good-sized American city has an opera company, but that does not require Italian immigrants. Miami is now nearly 70 percent Hispanic, but what, in the way of authentic culture enrichment, has this brought the city? Are the art galleries, concerts, museums, and literature of Los Angeles improved by diversity? Has the culture of Detroit benefited from a majority-black population? If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”? It is true that Latin American immigration has inspired more American school children to study Spanish, but fewer now study French, German, or Latin. If anything, Hispanic immigration reduces what little linguistic diversity is to be found among native-born Americans. [...] [M]any people study Spanish, not because they love Hispanic culture or Spanish literature but for fear they may not be able to work in America unless they speak the language of Mexico. Another argument in favor of diversity is that it is good for people—especially young people —to come into contact with people unlike themselves because they will come to understand and appreciate each other. Stereotyped and uncomplimentary views about other races or cultures are supposed to crumble upon contact. This, of course, is just another version of the “contact theory” that was supposed to justify school integration. Do ex-cons and the graduates—and numerous dropouts—of Los Angeles high schools come away with a deep appreciation of people of other races? More than half a century ago, George Orwell noted that: 'During the war of 1914-18 the English working class were in contact with foreigners to an extent that is rarely possible. The sole result was that they brought back a hatred of all Europeans, except the Germans, whose courage they admired.

The whole labour of the ancient world gone for naught: I have no word to describe the feelings that such an enormity arouses in me. — And, considering the fact that its labour was merely preparatory, that with adamantine self-consciousness it laid only the foundations for a work to go on for thousands of years, the whole meaning of antiquity disappears! ... To what end the Greeks? to what end the Romans? — All the prerequisites to a learned culture, all the methods of science, were already there; man had already perfected the great and incomparable art of reading profitably — that first necessity to the tradition of culture, the unity of the sciences; the natural sciences, in alliance with mathematics and mechanics, were on the right road, — the sense of fact, the last and more valuable of all the senses, had its schools, and its traditions were already centuries old! Is all this properly understood? Every essential to the beginning of the work was ready: — and the most essential, it cannot be said too often, are methods, and also the most difficult to develop, and the longest opposed by habit and laziness. What we have today reconquered, with unspeakable self-discipline, for ourselves — for certain bad instincts, certain Christian instincts, still lurk in our bodies — that is to say, the keen eye for reality, the cautious hand, patience and seriousness in the smallest things, the whole integrity of knowledge — all these things were already there, and had been there for two thousand years! More, there was also a refined and excellent tact and taste! Not as mere brain-drilling! Not as “German” culture, with its loutish manners! But as body, as bearing, as instinct — in short, as reality ....

STAY AN ORIGINAL WORK OF ART In this short lifetime, Why not be -- True to your own voice, Your own story, Your own truths, Your own style, Beat and drum -- Instead of reflect the words, Songs and march of another? Why not use your soul's own Unique language, Instead of constantly try to toot something Not true, suitable or intended For your own instrument, Painting, Song, Or story? Why create an image you cannot produce? And if you can create a brilliant mask, How long will you really be able to hide your true soul Behind it Until its colors and plastic Begin to fade and melt with Time? Do not speak about truth when there is no truth in you. Do not speak about being yourself when you are trying hard to be someone else. Do not keep crying about your pain when you you have no shame creating pain in others. Do not step on truth, or someone else's truth, or someone who fights for truth -- And think there will be no repercussions; For there is more danger in silence, And for every action there will always be a reaction Of opposite or equal measure. Treasure integrity, Treasure your own story and truths. How will people remember you when you want to be an imitation? How will people remember your voice when you want to sound like another? Be so different that everybody will remember you. Be yourself because an original is worth more than a copy. Be true to yourself or your heart will never forgive you; For once you silence the music from your own instrument, Your true purpose and intended path will begin to fade. There is no greater crime Than ignoring your conscience And the truths intended For you to live, learn, And share. So Stay TRUE to YOU In everything You do. That itself is the purest And truest Art.

STAY AN ORIGINAL WORK OF ART In this short lifetime, Why not be -- True to your own voice, Your own story, Your own truths, Your own style, Beat and drum -- Instead of reflect the words, Songs and march of another? Why not use your soul's own Unique language, Instead of constantly try to toot something Not true, suitable or intended For your own instrument, Painting, Song, Or story? Why create an image you cannot produce? And if you can create a brilliant mask, How long will you really be able to hide your true soul Behind it Until its colors and plastic Begin to fade and melt with Time? Do not speak about truth when there is no truth in you. Do not speak about being yourself when you are trying hard to be someone else. Do not keep crying about your pain when you you have no shame creating pain in others. Do not step on truth, or someone else's truth, or someone who fights for truth -- And think there will be no repercussions; For there is more danger in silence, And for every action there will always be a reaction Of opposite or equal measure. Treasure integrity, Treasure your own story and truths. How will people remember you when you want to be an imitation? How will people remember your voice when you want to sound like another? Be so different that everybody will remember you. Be yourself because an original is worth more than a copy. Be true to yourself or your heart will never forgive you; For once you silence the music from your own instrument, Your true purpose and intended path will begin to fade. There is no greater crime Than ignoring your conscience And the truths intended For you to live, learn, And share. So Stay TRUE to YOU In everything You do. That itself is the purest And truest Art. Suzy Kassem, "Stay An Original Work of Art" Copyright 1993, The Spring For Wisdom

It turns out that people can live very well with the situation where they make their case and yet another view is implemented, so long as the learning process is open and everyone acts with integrity.

Ultimately, the payoff from integrating systems thinking and mental models will be not only improving our mental models (what we think) but altering our ways of thinking: shifting from mental models dominated by events to mental models that recognize longer-term patterns of change and the underlying structures producing those patterns.

Hesse, the passionate reader who could not live without books, nevertheless harbored just as large a degree of skepticism toward the written word. For everything that was written ran the risk of having no life thereafter, of being nothing but an assemblage of dead letters. It was this Franciscan sympathy for poverty, including poverty of the spirit, that led him to see books differently than the educated bourgeois elite did. Books were alive like trees or clouds in the sky, they were our companions on that journey that ended inevitably in our death. But the key question was, Do we perish in our entirety, or does something of us live on - perhaps in the written word? For Hesse, true education, of which proper reading formed an integral part, must lead to inner growth. But proper reading is the same as proper living: one can only learn this art if one does not imagine one knows what it consists of in advance. One must always be open to new discovery, like a wayfarer who cannot see his goal but instead carries it within himself.

Risk-taking is an integral part of the brain’s learning system. It is there to push on boundaries and help us learn and adapt. Sticking with the status quo does us no favors. Risk offers us potential—the kind of potential that can help us grow, explore, and respond to the world around us.

This book is a compilation of interesting ideas that have strongly influenced my thoughts and I want to share them in a compressed form. That ideas can change your worldview and bring inspiration and the excitement of discovering something new. The emphasis is not on the technology because it is constantly changing. It is much more difficult to change the accompanying circumstances that affect the way technological solutions are realized. The chef did not invent salt, pepper and other spices. He just chooses good ingredients and uses them skilfully, so others can enjoy his art. If I’ve been successful, the book creates a new perspective for which the selection of ingredients is important, as well as the way they are smoothly and efficiently arranged together. In the first part of the book, we follow the natural flow needed to create the stimulating environment necessary for the survival of a modern company. It begins with challenges that corporations are facing, changes they are, more or less successfully, trying to make, and the culture they are trying to establish. After that, we discuss how to be creative, as well as what to look for in the innovation process. The book continues with a chapter that talks about importance of inclusion and purpose. This idea of inclusion – across ages, genders, geographies, cultures, sexual orientation, and all the other areas in which new ways of thinking can manifest – is essential for solving new problems as well as integral in finding new solutions to old problems. Purpose motivates people for reaching their full potential. This is The second and third parts of the book describes the areas that are important to support what is expressed in the first part. A flexible organization is based on IT alignment with business strategy. As a result of acceleration in the rate of innovation and technological changes, markets evolve rapidly, products’ life cycles get shorter and innovation becomes the main source of competitive advantage. Business Process Management (BPM) goes from task-based automation, to process-based automation, so automating a number of tasks in a process, and then to functional automation across multiple processes andeven moves towards automation at the business ecosystem level. Analytics brought us information and insight; AI turns that insight into superhuman knowledge and real-time action, unleashing new business models, new ways to build, dream, and experience the world, and new geniuses to advance humanity faster than ever before. Companies and industries are transforming our everyday experiences and the services we depend upon, from self-driving cars, to healthcare, to personal assistants. It is a central tenet for the disruptive changes of the 4th Industrial Revolution; a revolution that will likely challenge our ideas about what it means to be a human and just might be more transformative than any other industrial revolution we have seen yet. Another important disruptor is the blockchain - a distributed decentralized digital ledger of transactions with the promise of liberating information and making the economy more democratic. You no longer need to trust anyone but an algorithm. It brings reliability, transparency, and security to all manner of data exchanges: financial transactions, contractual and legal agreements, changes of ownership, and certifications. A quantum computer can simulate efficiently any physical process that occurs in Nature. Potential (long-term) applications include pharmaceuticals, solar power collection, efficient power transmission, catalysts for nitrogen fixation, carbon capture, etc. Perhaps we can build quantum algorithms for improving computational tasks within artificial intelligence, including sub-fields like machine learning. Perhaps a quantum deep learning network can be trained more efficiently, e.g. using a smaller training set. This is still in conceptual research domain.

As a parent, you have to master the art of planting seeds in your children. The Answers can't always be handed to them in life, but if you are consistently planting the seeds of integrity, faith, continual learning, respect, and love they will always have a chance to figure it out.

The Importance of Books in Our Lives Books have always been an integral part of human civilization, shaping societies, preserving knowledge, and fostering personal growth. From ancient manuscripts to modern digital eBooks, they provide a gateway to learning, imagination, and personal development. Books serve as a bridge to the past, allowing readers to explore the thoughts, ideas, and cultures of previous generations. They also encourage critical thinking by offering multiple perspectives on topics ranging from philosophy and science to art and fiction. One of the greatest values of books lies in their ability to educate. Whether it's academic textbooks, biographies, or self-help guides, books impart knowledge that helps individuals excel in personal and professional spheres. Students, for example, rely heavily on textbooks to prepare for exams, while professionals may turn to industry-specific literature to stay updated with new trends and technologies. Beyond formal education, reading fosters self-improvement by exposing individuals to new ideas, challenges, and perspectives that expand their thinking and worldview. Books also serve as an escape from reality, providing readers with an opportunity to dive into new worlds and experience life from different perspectives. Fictional genres, such as fantasy, mystery, and romance, offer entertainment while simultaneously inspiring empathy and creativity. A reader can embark on an adventure through the pages of a novel or experience a new culture through travel literature. In this sense, books become companions that help readers unwind, dream, and explore the unknown, even from the comfort of their homes. In addition to their educational and recreational benefits, books play a critical role in personal development. Self-help books guide readers through personal challenges by offering advice on mental health, relationships, or financial management. Biographies of influential personalities inspire readers to overcome obstacles and achieve success. Books also promote empathy by helping readers understand emotions and experiences different from their own. When individuals read about the struggles, triumphs, and perspectives of others, they become more compassionate and socially aware. Furthermore, books foster a lifelong habit of learning and personal reflection. They help develop concentration and focus, as reading requires sustained attention. This is particularly important in the digital age, where people are often distracted by social media and short-form content. Regular reading improves vocabulary, communication skills, and analytical thinking, all of which contribute to personal and professional growth. Additionally, books promote mental well-being, offering a sense of comfort and relaxation to readers. Many people find solace in reading, especially during challenging times, as books can provide both emotional support and practical solutions. Even in a world dominated by technology, the relevance of books remains undiminished. While the formats may change—moving from physical books to audiobooks and eBooks—their essence and purpose remain

1. Dailies, or Solving Problems Together 2. Research Trips 3. The Power of Limits 4. Integrating Technology and Art 5. Short Experiments 6. Learning to See 7. Postmortems 8. Continuing to Learn

Day trading is an art integrated with precision knowledge. The rules for the precision knowledge can be learned, but the art needs to be developed.

Blakely was taught to interpret failure not as a sign of personal weakness but as an integral part of the learning process. It’s this mind-set that prepared her to endure the risk involved in starting her own business. When coming up short is viewed as the path to learning, when we accept that failure is simply feedback on what we need to work on next, risk-taking becomes a lot easier. Her father’s question taught her an important lesson: If you’re not failing, you’re not growing.

Ask any person trained in sign language and they will confirm the fact that you can talk with your hands. Your hand gestures communicate for you and are an integral part of your language. While some people may come by hand gestures naturally, you can learn to be even more expressive to get your points across—and to be memorable.

We learn to understand ourselves in and through it because the artwork is not a timeless present for a pure aesthetic consciousness (i.e., it is not an encounter with an object for which one can only express feelings of pleasure or displeasure), but rather, a real encounter with a world that presents itself historically. The self-understanding that occurs in relation to the experience of art, Gadamer tells us, is only possible when our experiencing is not discontinuous with “the unity and integrity of the other.”17

We believe that it is an injustice to the integrity of our teachers and students to simply advocate that educators focus on the use of rewards to control behavior rather than grapple with the deeper issues of (a) why many students are not interested in learning within our educational system and (b) how intrinsic motivation and self-regulation can be promoted among these students. (p. 50)

In a recent UCLA study of 25,000 youth over 12 years of age, James Caterall found that when young people are engaged in creating art at an early age, they outperform their peers in every category, including academics as well as life skills.8 Studies of US schools that integrate the arts into learning also paint a powerful picture. Schools, teachers and communities that use arts-based learning methods have consistently positive outcomes. The social and emotional climate in schools and classrooms improves, and students become better learners. Students typically:   •  participate more in class   •  become more interested in learning   •  are more creative and self-directed   •  develop communication and complex thinking skills   •  have better relationships with teachers and other students   •  are more likely to develop connections with community members Teachers who use arts-based approaches are more creative and enthusiastic and develop higher-level thinking skills. They are more innovative, flexible, and more willing to improve their skills through professional development training.

Sister Miriam Joseph rescued that integrated approach to unlocking the power of the mind and presented it for many years to her students at Saint Mary’s College in South Bend, Indiana. She learned about the trivium from Mortimer J. Adler, who inspired her and other professors at Saint Mary’s to study the trivium themselves and then to teach it to their students. In Sister Miriam Joseph’s preface to the 1947 edition of The Trivium, she wrote, “This work owes its inception…to Professor Mortimer J. Adler of the University of Chicago, whose inspiration and instruction gave it initial impulse.” She

When I am working with groups of thirty or fewer people, there is a powerful name exercise that I do to break the ice, start with humor, and begin my program with positive energy. One by one, each person will introduce themselves using an adjective that describes their personality that starts with the first letter of their name. “Spontaneous Susan,” “Dependable Dave,” and “Happy Helen” are a few quick examples. The benefit for the participants is twofold: it makes each person feel good and it makes people laugh. Additionally, it enables me to learn their names so that I can integrate them into the entire presentation for full engagement and participation.

Great brands, however, are authentic. They have endured because people have learned they are credible and have come to trust those brands to be what they say they are; great brands have integrity. What they say is integrated—integrated and integrity are related expressions—with what they do. No one responds to our efforts to be other than who we are. They respond to the good but bad, excellent but flawed person across the table from them.

Integrating arts into the curriculum cultivates creativity, self-expression, and emotional intelligence, enriching the learning experience and nurturing well-rounded individuals capable of making meaningful contributions to society.

Yes’ is the key word of community, ‘No’ the key word of individuality. ‘Yes’ is the key word of connection, ‘No’ the key word of protection. ‘Yes’ is the key word of peace, ‘No’ the key word of justice. The great art is to learn to integrate the two, to marry yes and no. That is the secret to standing up for yourself and what you need, without destroying valuable agreements and precious relationships. That is what a ‘Positive No’ seeks to achieve.

Yes’ is the key word of community, ‘No’ the key word of individuality. ‘Yes’ is the key word of connection, ‘No’ the key word of protection. ‘Yes’ is the key word of peace, ‘No’ the key word of justice. The great art is to learn to integrate the two, to marry yes and no. That is the secret to standing up for yourself and what you need, without destroying valuable agreements and precious relationships. That is what a ‘Positive No’ seeks to achieve.

The Importance of Books in Our Lives Books have always been an integral part of human civilization, shaping societies, preserving knowledge, and fostering personal growth. From ancient manuscripts to modern digital eBooks, they provide a gateway to learning, imagination, and personal development. Books serve as a bridge to the past, allowing readers to explore the thoughts, ideas, and cultures of previous generations. They also encourage critical thinking by offering multiple perspectives on topics ranging from philosophy and science to art and fiction. One of the greatest values of books lies in their ability to educate. Whether it's academic textbooks, biographies, or self-help guides, books impart knowledge that helps individuals excel in personal and professional spheres. Students, for example, rely heavily on textbooks to prepare for exams, while professionals may turn to industry-specific literature to stay updated with new trends and technologies. Beyond formal education, reading fosters self-improvement by exposing individuals to new ideas, challenges, and perspectives that expand their thinking and worldview. Books also serve as an escape from reality, providing readers with an opportunity to dive into new worlds and experience life from different perspectives. Fictional genres, such as fantasy, mystery, and romance, offer entertainment while simultaneously inspiring empathy and creativity. A reader can embark on an adventure through the pages of a novel or experience a new culture through travel literature. In this sense, books become companions that help readers unwind, dream, and explore the unknown, even from the comfort of their homes. In addition to their educational and recreational benefits, books play a critical role in personal development. Self-help books guide readers through personal challenges by offering advice on mental health, relationships, or financial management. Biographies of influential personalities inspire readers to overcome obstacles and achieve success. Books also promote empathy by helping readers understand emotions and experiences different from their own. When individuals read about the struggles, triumphs, and perspectives of others, they become more compassionate and socially aware. Furthermore, books foster a lifelong habit of learning and personal reflection. They help develop concentration and focus, as reading requires sustained attention. This is particularly important in the digital age, where people are often distracted by social media and short-form content. Regular reading improves vocabulary, communication skills, and analytical thinking, all of which contribute to personal and professional growth. Additionally, books promote mental well-being, offering a sense of comfort and relaxation to readers. Many people find solace in reading, especially during challenging times, as books can provide both emotional support and practical solutions. Even in a world dominated by technology, the relevance of books remains undiminished. While the formats may change—moving from physical books to audiobooks and eBooks—their essence and purpose remain

Art assignments are not a novel concept. They are an integral part of early childhood education in many parts of the world and are often the way we first learn about color, pattern, math, science, feelings, and how to be a communicative being in the world.

In this chapter I discuss several of the mechanisms we use to put our collective heads into a different frame of mind. 1. Dailies, or Solving Problems Together 2. Research Trips 3. The Power of Limits 4. Integrating Technology and Art 5. Short Experiments 6. Learning to See 7. Postmortems 8. Continuing to Learn

Honestly, I came upon massage therapy by accident. I never had the intention of becoming a massage therapist. Originally, I studied pediatric occupational therapy knowing that I wanted to work with children in a health care capacity, but I had no interest in “poking and prodding” them. While in the OT program, I soon discovered the extent of the education I would receive in integrative therapies would consist of a three-hour intro to massage/tactile therapy, movement, music and art therapies. When I inquired as to when we would learn more, I was instructed if I wanted to learn more I should seek it elsewhere. I enjoyed receiving massage, so I decided a massage school would be a good place to start. So, I searched for a massage program to simply add as an adjunct to my practice in pediatric occupational therapy.

The abundance of windows meant that the great room was cheered by a constant diffused light, even on a winter afternoon. The panes were not colored like church windows, and the lead-framed squares of clear glass allowed the light to enter in the purest possible fashion, not modulated by human art, and thus to serve its purpose, which was to illuminate the work of reading and writing. I have seen at other times and in other places many scriptoria, but none where there shone so luminously, in the outpouring, of physical light which made the room glow, the spiritual principle that light incarnates, radiance, source of all beauty and learning, inseparable attribute of that proportion the room embodied. For three things concur in creating beauty: first of all integrity or perfection, and for this reason we consider ugly all incomplete things; then proper proportion or consonance; and finally clarity and light, and in fact we call beautiful those things of definite color. And since the sight of the beautiful implies peace, and since our appetite is calmed similarly by peacefulness, by the good, and by the beautiful, I felt myself filled with a great consolation and I thought how pleasant it must be to work in that place.

One way to understand what it means to restructure our relationship to the world is to foreground the fact that how we fantasmatically conceptualize the world—what Lacan describes as our imaginary relationship to the world—may not have a whole lot to do with how the world actually is. This implies that if we are to begin to live in the world in more creative and ethically responsible ways, we need to learn to recognize the world as separate from our fantasies; we need to learn to respect the integrity of the world apart from our projections and unconscious distortions. In concrete terms, this might mean that we need to learn to treat other human beings as entities that have identities, desires, opinions, and patterns of being that are entirely independent of us. This in turn requires that we tolerate a degree of separation from others—that we recognize that others possess the kind of poignant singularity that has nothing whatsoever to do with our needs, wishes, or fantasized fulfillment. As a matter of fact, it may well be that it is only insofar as we internalize this insight that we become capable of genuine relationships—relationships that do not endeavor to consume the other or to reduce it to a narcissistic mirror for the self but that, rather, allow the other to persist as an autonomous entity.

Notice the types of temptations the masters faced. The first attack by the devil played on Jesus’s hunger. Mara presented the Buddha with his fears—everything that is going wrong. “The slings and arrows of outrageous fortune,” as Shakespeare put it. That’s the DMN’s specialty: dredging up everything that has gone wrong in your past or might go wrong in your future. That’s the first way the demon tries to tempt you out of Bliss Brain. Then the demon presented Buddha with every possible variant of sexual and sensual pleasure. The devil offered Jesus all the wonders of the world. That’s another way the demon tries to distract us out of focus. All the good things we might experience. If presenting you with all your fears fails, then presenting you with all your desires might succeed. There’s a final way the demon can yank us out of single-minded attention to focus. The brains of meditating monks show enormous amplitudes of gamma brain waves, about which we’ll learn more in Chapter 4. Gamma is the wave of insight and integration. In Bliss Brain, we have flashes of unparalleled insight. It’s a creative brainstorm. You get downloads of brilliant blog posts you could write, extraordinary art you could paint, scientific breakthroughs you could achieve, marketing magic you might create, and life circumstances you might enjoy. Yet going down these rabbit holes can be as much of a distraction as your fears and desires. It’s all about me. My safety, my pleasure, my body, my money, my health, my love life, my career. Of all the streaming video series our minds could tune in to, the Me Show is the most compelling. It’s the demon’s ultimate weapon of mass distraction. To reach and sustain Bliss Brain, it’s essential to do what the Buddha and Jesus did: remain in one-pointed focus.

It may of course seem counterintuitive to posit language (however poetic) as a mode of attaining singularity given that, as we have learned, it is precisely language that causes the kind of foundational lack that deprives us of psychic cohesion (and thus of uncontested personal integrity) in the first place. But I believe that it is useful to recognize the distinction between the formative experience of being subjected to a preexisting order of meanings on the one hand, and our subsequent capacity to participate in the shaping of that order on the other. The fact that we begin our lives in a position of helplessness with regard to the symbolic Other should not be taken to mean that we will never be able to gain agency in relation to it. This is why I have sought to demonstrate that even if our initial encounter with the signifier is devastating in that it causes lack and alienation, the signifier at the same time grants us access to structures of meaning-production that we can subsequently use to cope with this alienation. And I have tried to show that the fact that we cannot fill our inner void once and for all—that we cannot undo alienation—is precisely what sustains us as creatures of psychic potentiality.

One way to understand what it means to restructure our relationship to the world is to foreground the fact that how we fantasmatically conceptualize the world—what Lacan describes as our imaginary relationship to the world—may not have a whole lot to do with how the world actually is. This implies that if we are to begin to live in the world in more creative and ethically responsible ways, we need to learn to recognize the world as separate from our fantasies; we need to learn to respect the integrity of the world apart from our projections and unconscious distortions. In concrete terms, this might mean that we need to learn to treat other human beings as entities that have identities, desires, opinions, and patterns of being that are entirely independent of us. This in turn requires that we tolerate a degree of separation from others—that we recognize that others possess the kind of poignant singularity that has nothing whatsoever to do with our needs, wishes, or fantasized fulfillment. As a matter of fact, it may well be that it is only insofar as we internalize this insight that we become capable of genuine relationships—relationships that do not endeavor to consume the other or to reduce it to a narcissistic mirror for the self but that, rather, allow the other to persist as an autonomous entity.

Treasure integrity. Treasure your own story and truths. How will people remember you when you want to be an imitation? How will people remember your voice when you want to sound like another? Be so different that everybody will remember you. Be yourself because an original is worth more than a copy. Be true to yourself or your heart will never forgive you; for once you silence the music from your own instrument, your true purpose and intended path will begin to fade. There is no greater crime than ignoring your conscience and the truths intended for you to live, learn, and share. So stay true to you in everything you do. That itself is the purest and truest art. And remember, an original is always worth more than a copy.

Don’t envy those who, with deceitful stealth, seemed to have learned the art of stealing wealth, getting to complete their time in glory, so unfair to those with integrity. Firstly, those crooks don’t have souls which you have; secondly, flesh is their god, yours above. As they live their lives sans moral amount, live in ways to God we’ll give an account.

To statisticians everywhere, with their endearing traits of pedantry, generosity, integrity, and desire to use data in the best way possible

{+18884398025} How do you talk to someone in LATAM? How to Effectively Communicate with Someone in LATAM: A Guide to Cultural Sensitivity Talking to someone from Latin America (LATAM) involves more than just understanding the language. It's about recognizing the cultural nuances and adapting your communication style to foster positive, respectful interactions. Whether you're speaking Spanish, Portuguese, or simply making an effort to understand their cultural values, your approach can help build stronger relationships. For any inquiries regarding communication or travel in LATAM regions, Latam’s customer support is available at 1-888-567-9117. Show Interest in Their Culture One of the best ways to connect with someone from LATAM is by showing genuine curiosity and respect for their culture. People in the region are often proud of their heritage, which includes a deep appreciation for music, food, art, and traditions. Asking about local customs or popular dishes can start a lively conversation. For example, showing interest in tango if you're speaking to someone from Argentina or learning about Brazilian Carnival can help break the ice. For tips on how to integrate these topics into your conversation, Latam’s customer support can provide further assistance at 1-888-567-9117. Non-Verbal Communication Matters In LATAM cultures, non-verbal cues can carry as much weight as words. Body language, eye contact, and facial expressions are essential components of communication. A firm handshake is common in professional settings, while hugs or cheek kisses are often used in personal interactions, particularly in countries like Argentina or Brazil. Be mindful of personal space—close proximity may be considered warm and friendly in some countries, but uncomfortable in others. If you're traveling or interacting with someone from a different part of LATAM, Latam's customer service at 1-888-567-9117 can provide cultural tips specific to your destination. Be Patient and Understand the Value of Relationships In many LATAM countries, relationships are highly valued, and people often prefer to establish a personal connection before diving into business matters. Don’t be surprised if small talk is part of the conversation, as getting to know each other is an essential aspect of building trust. This can sometimes make meetings feel less time-efficient but is an important part of doing business. If you need assistance in navigating such cultural dynamics during your travels, feel free to call 1-888-567-9117 for travel advice that considers local customs. Adapt to Social Etiquette and Dining Habits Dining is a significant social occasion in many LATAM countries, and the way you behave at the table can influence your impression. Always wait for the host to start eating, and be aware that meals often involve long conversations. Tipping is customary, especially in restaurants, and can vary in amount depending on the country. It’s also common to compliment the food, as this shows appreciation for the host’s efforts. If you're unsure about specific dining etiquette or have concerns about travel arrangements, Latam’s customer service at 1-888-567-9117 is available to assist you. Conclusion Talking to someone from LATAM goes beyond just knowing the language; it’s about understanding the cultural nuances and adopting a respectful, considerate approach. Whether you’re engaging in casual conversation, business discussions, or social settings, acknowledging regional differences in communication styles will help you build rapport and foster positive relationships. For additional tips on communication or travel in LATAM, don’t hesitate to call 1-888-567-9117 for personalized advice from Latam’s customer service team.

Rediscover your work, and do it well. Redeploy your simplicity, and make it pay out in free time. Emulate the best of people who themselves were at home when you met them on your travels. Pinpoint what you learned from them—hospitality, fun, reverence, integrity—and incorporate these things into your own life. Integrate the deliberate pace and fresh perspective that made your travel experience so vivid, and allow for unstructured time in your day-to-day home schedule. Don’t let the vices you conquered on the road—fear, selfishness, vanity, prejudice, envy—creep back into your daily life.