Assessments Of Life Quotes

Never try to convey your idea to the audience - it is a thankless and senseless task. Show them life, and they’ll find within themselves the means to assess and appreciate it.

It is not until you change your identity to match your life blueprint that you will understand why everything in the past never worked.

So that’s your sister?” asks Dee in a quiet voice. “Yeah.” “The one you risked your life for?” “Yeah.” The twins nod politely in that automatic way that people do when they don’t want to say something insulting. “Your family any better?” I ask. Dee and Dum look at each other, assessing. “Nah,” says Dee. “Not really,” says Dum at the same time.

I count too heavily on birthdays, though I know I shouldn't. Inevitably I begin to assess my life by them, figure out how I'm doing by how many people remember; it's like the old fantasy of attending your own funeral: You get to see who your friends are, get to see who shows up.

You will one day experience joy that matches this pain. You will cry euphoric tears at the Beach Boys, you will stare down at a baby’s face as she lies asleep in your lap, you will make great friends, you will eat delicious foods you haven’t tried yet, you will be able to look at a view from a high place and not assess the likelihood of dying from falling. There are books you haven’t read yet that will enrich you, films you will watch while eating extra-large buckets of popcorn, and you will dance and laugh and have sex and go for runs by the river and have late-night conversations and laugh until it hurts. Life is waiting for you. You might be stuck here for a while, but the world isn’t going anywhere. Hang on in there if you can. Life is always worth it.

You can define a free person precisely as someone whose fate is not centrally or directly dependent on peer assessment.

When we stake a claim to the needs and wants of our life, we may easily fail to live up to the standards of others. Empathy and connectedness, however, might bridge the gap, by stirring our consciousness of the sensitive queries and by assessing the intricate framework of our surroundings with their countless, prickly nitty-gritties. ("Absence of Desire")

People’s confidence in their abilities influences how they approach life. Their dreams are likely anchored to what they feel they can achieve.

And now, the end is near, And so I face the final curtain. My friend, I'll say it clear, I'll state my case, of which I'm certain. I've lived a life that's full. I've traveled each and every highway; And more, much more than this, I did it my way.

Your strength will be found when you stop struggling with yourself, instead of thinking everyone is a struggle worth overcoming. Every obstacle in life is a lesson that teaches us, not others.

Disappointment will come when your effort does not give you the expected return. If things don’t go as planned or if you face failure. Failure is extremely difficult to handle, but those that do come out stronger. What did this failure teach me? is the question you will need to ask. You will feel miserable. You will want to quit, like I wanted to when nine publishers rejected my first book. Some IITians kill themselves over low grades – how silly is that? But that is how much failure can hurt you. But it’s life. If challenges could always be overcome, they would cease to be a challenge. And remember – if you are failing at something, that means you are at your limit or potential. And that’s where you want to be. Disappointment’ s cousin is Frustration, the second storm. Have you ever been frustrated? It happens when things are stuck. This is especially relevant in India. From traffic jams to getting that job you deserve, sometimes things take so long that you don’t know if you chose the right goal. After books, I set the goal of writing for Bollywood, as I thought they needed writers. I am called extremely lucky, but it took me five years to get close to a release. Frustration saps excitement, and turns your initial energy into something negative, making you a bitter person. How did I deal with it? A realistic assessment of the time involved – movies take a long time to make even though they are watched quickly, seeking a certain enjoyment in the process rather than the end result – at least I was learning how to write scripts, having a side plan – I had my third book to write and even something as simple as pleasurable distractions in your life – friends, food, travel can help you overcome it. Remember, nothing is to be taken seriously. Frustration is a sign somewhere, you took it too seriously.

Snake Street is an area I should avoid. Yet that night I was drawn there as surely as if I had an appointment.  The Snake House is shabby on the outside to hide the wealth within. Everyone knows of the wealth, but facades, like the park’s wall, must be maintained. A lantern hung from the porch eaves. A sign, written in Utte, read ‘Kinship of the Serpent’. I stared at that sign, at that porch, at the door with its twisted handle, and wondered what the people inside would do if I entered. Would they remember me? Greet me as Kin? Or drive me out and curse me for faking my death?  Worse, would they expect me to redon the life I’ve shed? Staring at that sign, I pissed in the street like the Mearan savage I’ve become. As I started to leave, I saw a woman sitting in the gutter. Her lamp attracted me. A memsa’s lamp, three tiny flames to signify the Holy Trinity of Faith, Purity, and Knowledge.  The woman wasn’t a memsa. Her young face was bruised and a gash on her throat had bloodied her clothing. Had she not been calmly assessing me, I would have believed the wound to be mortal. I offered her a copper.  She refused, “I take naught for naught,” and began to remove trinkets from a cloth bag, displaying them for sale. Her Utte accent had been enough to earn my coin. But to assuage her pride I commented on each of her worthless treasures, fighting the urge to speak Utte. (I spoke Universal with the accent of an upper class Mearan though I wondered if she had seen me wetting the cobblestones like a shameless commoner.) After she had arranged her wares, she looked up at me. “What do you desire, O Noble Born?” I laughed, certain now that she had seen my act in front of the Snake House and, letting my accent match the coarseness of my dress, I again offered the copper.  “Nay, Noble One. You must choose.” She lifted a strand of red beads. “These to adorn your lady’s bosom?”             I shook my head. I wanted her lamp. But to steal the light from this woman ... I couldn’t ask for it. She reached into her bag once more and withdrew a book, leather-bound, the pages gilded on the edges. “Be this worthy of desire, Noble Born?”  I stood stunned a moment, then touched the crescent stamped into the leather and asked if she’d stolen the book. She denied it. I’ve had the Training; she spoke truth. Yet how could she have come by a book bearing the Royal Seal of the Haesyl Line? I opened it. The pages were blank. “Take it,” she urged. “Record your deeds for study. Lo, the steps of your life mark the journey of your soul.”   I told her I couldn’t afford the book, but she smiled as if poverty were a blessing and said, “The price be one copper. Tis a wee price for salvation, Noble One.”   So I bought this journal. I hide it under my mattress. When I lie awake at night, I feel the journal beneath my back and think of the woman who sold it to me. Damn her. She plagues my soul. I promised to return the next night, but I didn’t. I promised to record my deeds. But I can’t. The price is too high.

As he gets older, he is given, increasingly, to thinking of his life as a series of retrospectives, assessing each season as it passes as if it’s a vintage of wine, dividing years he’s just lived into historical eras: The Ambitious Years. The Insecure Years. The Glory Years. The Delusional Years. The Hopeful Years.

Innovators are owners of the situation. They own it because they create it—quite literally. They embrace the world as it should match the vision in their heads. And when something is missing from that vision, they fill the gap.

The process of assessing how you feel about the things you own, identifying those that have fulfilled their purpose, expressing your gratitude, and bidding them farewell, is really about examining your inner self, a rite of passage to a new life.

Mary had typed one line to finish her dissertation – ‘So a life’s work was finally complete’. As an afterthought she had written in pencil, probably after her dissertation had been assessed: ‘What was the red stone that Samuel Fowler disposed of?

When you travel mentally from a low point to a high point, the ensuing inspiration eclipses the negativity of the initial downfall.

Introspection is a form of self-management. You reflect. You decide. You change. You allow yourself to grow.

How often do we stand convinced of the truth of our early memories, forgetting that they are assessments made by a child? We can replace the narratives that hold us back by inventing wiser stories, free from childish fears, and, in doing so, disperse long-held psychological stumbling blocks.

Our civilization is first and foremost a civilization of means; in the reality of modern life, the means, it would seem, are more important than the ends. Any other assessment of the situation is mere idealism.

When you assess your own life, consider it with the eye of a gardener. Underneath the surface lies rich, fertile soil waiting to nurture the seeds you sow. Even more than you can imagine will grow there if given a chance.

The only way to make a spoilt machine work again is to break it down, work on its inner system and fix it again. Screw out the bolts of your life, examine and work on yourself, fix your life again and get going.

Great leaders get people to admit the truth because they know that dreams are buried under the lies they tell themselves, in order to feel okay with giving up.

Your most important “want” should be the one you can control!

Life is maybe like deep-sea fishing. We wake up in the morning, we cast our nets into the water, an, if we are lucky, at day's end we will have netted one-- maybe two-- small fish. Occasionally we will net a seahorse or sometimes a shark-- or a life preserver or an iceberg, or a monster. And in our dreams at night we assess our Catch of the Day-- the treasures of this long, slow process of accumulation...

When you feel that others are lacking and failing .... first assess the skill, style, quality, results, mindset, support, professionalism and spirit with which you yourself play the game.

If humanism were right in declaring that man is born to be happy, he would not be born to die. Since his body is doomed to die, his task on earth evidently must be of a more spiritual nature. It cannot the unrestrained enjoyment of everyday life. It cannot be the search for the best ways to obtain material goods and then cheerfully get the most out of them. It has to be the fulfillment of a permanent, earnest duty so that one's life journey may become an experience of moral growth, so that one may leave life a better human being than one started it. It is imperative to review the table of widespread human values. Its present incorrectness is astounding. It is not possible that assessment of the President's performance be reduced to the question of how much money one makes or of unlimited availability of gasoline. Only voluntary, inspired self-restraint can raise man above the world stream of materialism.

Blame is a Defense Against Powerlessness Betrayal trauma changes you. You have endured a life-altering shock, and are likely living with PTSD symptoms— hypervigilance, flashbacks and bewilderment—with broken trust, with the inability to cope with many situations, and with the complete shut down of parts of your mind, including your ability to focus and regulate your emotions. Nevertheless, if you are unable to recognize the higher purpose in your pain, to forgive and forget and move on, you clearly have chosen to be addicted to your pain and must enjoy playing the victim. And the worst is, we are only too ready to agree with this assessment! Trauma victims commonly blame themselves. Blaming oneself for the shame of being a victim is recognized by trauma specialists as a defense against the extreme powerlessness we feel in the wake of a traumatic event. Self-blame continues the illusion of control shock destroys, but prevents us from the necessary working through of the traumatic feelings and memories to heal and recover.

What is the world? What is it for? It is an art. It is the best of all possible art, a finite picture of the infinite. Assess it like prose, like poetry, like architecture, sculpture, painting, dance, delta blues, opera, tragedy, comedy, romance, epic. Assess it like you would a Faberge egg, like a gunfight, like a musical, like a snowflake, like a death, a birth, a triumph, a love story, a tornado, a smile, a heartbreak, a sweater, a hunger pain, a desire, a fufillment, a desert, a waterfall, a song, a race, a frog, a play, a song, a marriage, a consummation, a thirst quenched. Assess it like that. And when you're done, find an ant and have him assess the cathedrals of Europe.

To achieve career mastery, you must first master yourself. Take the time to assess your strengths, weaknesses, and goals, and then chart a course for success.

And just like that, I'd been assessed and judged. Nurse Fashoda didn't know the first thing about me but she'd taken one look at my face and now she reckoned she knew my whole life story -- what had gone before and what was yet to come.

When my brain begs me to doubt God, as it most certainly does, I find relief for my unbelief by laying down my human assessments and assumptions; I turn from the Tree of Knowledge and fix my gaze on the Tree of Life.

You cannot predict how another person is going to behave in a relationship. You can risk-assess, you can be cautious, you can make sensible decisions about who you choose to trust and invite into your life and heart. But you can’t manage the untruly variables of another living, breathing human. To choose to love is to take a risk. Always. That’s why it’s called falling – no one meanders-with-a-compass-and-Ordnance-Survey-map into love.

White privilege is a manipulative, suffocating blanket of power that envelops everything we know...It's brutal and oppressive, bullying you into not speaking up for fear of losing your loved ones, or job, or flat. It scares you into silencing yourself: you don't get the privilege of speaking honestly about your feelings without extensively assessing the consequences...challenging it can have implications on your quality of life.

I’ve been so caught up in assessing the risks and armoring myself against them that it hasn’t occurred to me that there is a third way: to let things grow and change and evolve, to uncover who we are and what we want along the way—to live in that middle terrain

When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession — as distinguished from the love of money as a means to the enjoyments and realities of life — will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.

When we are self-aware, we are able to reach beyond ourselves and objectively assess others... allowing us to meet them where they are at, seeing into their needs and struggles, so we can understand the way they experience life, even if it is vastly different from the way we experience, our own.

You need to assess yourself on a yearly basis and see how far you have gone and what you still need to work on

And I could find other excuses to get out and sit on the crisp grass and look out over the airy roof of Yorkshire. It was like taking time out of life. Time to get things into perspective and assess my progress.

Ultimately we have nothing to fear. Jesus loves us, and he invites us to be confident in that love. As we seek to obey Him, we are not called to assess the risk involved and determine whether or not obedience will be beneficial or safe for us. We are simply called to trust and obey.

Sometimes we need a personal crisis to reinforce in our minds what we really value and cherish. The scriptures are filled with examples of people facing crises before learning how to better serve God and others. Perhaps if you, too, search your hearts and courageously assess the priorities in your life, you may discover, as I did, that you need a better balance among your priorities.

While part of my mind puzzled that out, I watched my mother with fascination. I'd listened to her tell her stories. I'd seen and felt her fight. But really, truly, I'd never seen her in action in a real-life crisis. She showed every bit of that hard control she did around me, but here, I could see how necessary it was. A situation like this created panic. Even among the guardians, I could sense those who were so keyed up that they wanted to do something drastic. My mother was a voice of reason, a reminder that they had to stay focused and fully assess the situation. Her composure calmed everybody; her strong manner inspired them. This, I realized, was how a leader behaved.

The urge to want some bit of information to be true often clouds our ability to assess why that information may be false.

When you evaluate, it allows you to assess your current programming and determine your re-programming.

As you walk look around, assess where you are, reflect on where you have been, and dream of where you are going. Every moment of the present contains the seeds of opportunity for change. Your life is an adventure. Live it fully.

Strong self-esteem depends on two things. The first is what most of this book has been about: learning to think in healthy ways about yourself. The second key to self-esteem is the ability to make things happen, to see what you want and go for it: literally to create your own life.

Reading Proust nearly silenced Virginia Woolf. She loved his novel, but loved it rather too much. There wasn’t enough wrong with it—a crushing recognition when one considers Walter Benjamin’s assessment of why people become writers: because they are unable to find a book already written that they are completely happy with. And

Life is fundamentally a mental state. We live in a dream world that we create. Whose life is truer, the rational man of action pursuing practical goals of personal happiness and wealth or the philosophic man who lives in a world of theoretical and metaphysical ideas? We ascribe the value quotient to our lives by making decisions that we score as either valid or invalid based upon our personal ethics and how we think and behave.

When you live today, being accountable for yesterday, today will be better because you would have taken the chance to know the activities and people who unmade and made your day and edit today's plans for the better.

Remember not to be overconfident in your assessments, as it’s possible you are wrong.

Another study of adults found the same thing: the more people used Facebook, the lower their mental health and life satisfaction at the next assessment.

We can’t improve what we don’t assess.

People with NPD have a strong need, in every area of their life, to be treated as if they’re special. To those with NPD, other people are simply mirrors, useful only insofar as they reflect back the special view of themselves they so desperately long to see. If that means making others look bad by comparison—say, by ruining their reputation at work—so be it. Because life is a constant competition, they’re also usually riddled with envy over what other people seem to have. And they’ll let you know

A whole lot of us go through life assuming that we are basically right, basically all the time, about basically everything: about our political and intellectual convictions, our religious and moral beliefs, our assessment of other people, our memories, our grasp of facts. As absurd as it sounds when we stop to think about it, our steady state seems to be one of unconsciously assuming that we are very close to omniscient.

it seems that once again people engage in a search for evidence that is biased toward confirmation. Asked to assess the similarity of two entities, people pay more attention to the ways in which they are similar than to the ways in which they differ. Asked to assess dissimilarity, they become more concerned with differences than with similarities. In other words, when testing a hypothesis of similarity, people look for evidence of similarity rather than dissimilarity, and when testing a hypothesis of dissimilarity, they do the opposite. The relationship one perceives between two entities, then, can vary with the precise form of the question that is asked

The things I’ve seen," he continues easily, "have shown me that the only constant is change. Too much power in one place is a fool’s errand. Eventually, and inevitably, no matter how good the intentions, or how long the life, power always wins out, and everyone suffers for it. The only true path of rational existence is balance; a constant re-assessment of the burdens of power, if you will.

In Abraham’s formula, the Hanif interrogates reality not as a cynic but as a healer, diagnosing injuries in order to repair them. Indeed, Muslim derived from the ancient Semitic root S-L-M, literally “to repair cracks in city walls.” As the integrity of monotheism erodes over time, repairers need to assess the damage and then get to work restoring the fractures

When bad things happen to good people, we have a problem. We know consciously that life is unfair, but unconsciously we see the world through the lens of reciprocity. The downfall of an evil man (in our biased and moralistic assessment) is no puzzle: He had it coming to him. But when the victim was virtuous, we struggle to make sense of his tragedy. At an intuitive level, we all believe in karma, the Hindu notion that people reap what they sow. The psychologist Mel Lerner has demonstrated that we are so motivated to believe that people get what they deserve and deserve what they get that we often blame the victim of a tragedy, particularly when we can’t achieve justice by punishing a perpetrator or compensating the victim.

You’ll feel afraid at times. You’ll feel weak at times. But remember, fear and weakness are not your enemies. They are forms of evolutionary wisdom in the face of danger. Take some time to assess the situation and shake the weakness and fear off your limbic system.

It’s really a rather simple thing to bring balance to my anger. All I need to do is remember that the ‘hand of cards’ that have been dealt to me pale in comparison to the ‘deck of cards’ that I’ve thrown at others.

He knows that a lot of the literary people in college see books primarily as a way of appearing cultured. ... Connell's initial assessment of the reading was not disproven. It was culture as class performance, literature fetishized for its ability to take educated people on false emotional journeys, so that they might afterward feel superior to the uneducated people whose emotional journeys they liked to read about. Even if the writer himself was a good person, and even if his book really was insightful, all books were ultimately marketed as status symbols, and all writers participated to some degree in this marketing. Presumably this was how the industry made money. Literature, in the way it appeared at these public readings, had no potential as a form of resistance to anything. Still, Connell went home that night and read over some notes he had been making for a new story, and he felt the old beat of pleasure inside his body, like watching a perfect goal, like the rustling movement of light through leaves, a phrase of music from the window of a passing car. Life offers up these moments of joy despite everything.

Don’t judge me. You’re not living my life and you know nothing about my battles. You have not the faintest idea of how I manage to smile in the middle of storms or how I transform my despair into delight. You have not the faintest idea of what I have gone through and why I am who I am today. This is my life and only I know the real story. The strains, the struggles, the sorrows are all mine. They’re not for you to assess or evaluate; I give that authority to none, for My Guiding Light is Within. - Manprit Kaur

If we take the position that an assessment that veganism is morally preferable to vegetarianism is not possible because we are all “on our own journey,” then moral assessment becomes completely impossible or is speciesist. It is impossible because if we are all “on our own journey,” then there is nothing to say to the racist, sexist, anti-semite, homophobe, etc. If we say that those forms of discrimination are morally bad, but, with respect to animals, we are all “on our own journey” and we cannot make moral assessments about, for instance, dairy consumption, then we are simply being speciesist and not applying the same moral analysis to nonhumans that we apply to the human context.

In any situation in life, being adaptable is the only way to grow and succeed. You may have skills that you’ve perfected, a certain worldview that worked for you at a particular stage – but the reality is that circumstances change, and you can’t be prepared for everything. Lowering your resistance to change, removing bias and being willing to adapt will help you tackle whatever comes your way. Once you’ve assessed the resources at your disposal and weighed what is feasible against what is risky you will see the path.

Wright puts this idea can only proceed from the assumption—not entirely unsound—that Americans, who evade, so far as possible, all genuine experience, have therefore no way of assessing the experience of others and no way of establishing themselves in relation to any way of life which is not their own.

In the past 20 years alone, it adds up to more death than were caused by all the civil and international wars adn government repression of the entire twentieth century, the century of Hitler and Stalin. How much would we give to prevent those horrors? Yet how little are we doing to prevent today's even larger toll and all the misery that it involves? I believe that if you read this book to the end, and look honestly and carefully at our situation, assessing both the facts and the ethical arguments, you will agree that we must act.

It is only with the setting of the sun that one can judge how well the day had gone. Looking back through the vista of time, I can analyse and assess why I fought hard for my right to say no to joining the Baath Party, why I took that first step towards requesting respect for human rights. But it is important to stress this: Up against a task larger than oneself, one has to overcome one's fear.

In judging our progress as individual we tend to concentrate on external factors such as one's social position, influence and popularity, wealth and standard of education. These are, of course, important in measuring one's success in material matters and it is perfectly understandable if many people exert themselves mainly to achieve all these. But internal factors may be even more crucial in assessing one's development as a human being. Honesty, sincerity, simplicity, humility, pure generosity, absence of vanity, readiness to serve others - qualites which are within reach of every soul - are the foundation of one's spiritual life.

Being radically truthful and transparent with your colleagues and expecting your colleagues to be the same with you ensures that important issues are apparent instead of hidden. It also enforces good behavior and good thinking, because when you have to explain yourself, everyone can openly assess the merits of your logic.

After a few minutes I stopped David and asked each group to tell him what they had “heard.” The content group fed his words back to him almost verbatim. David nodded. The emotion group picked up on his frustration, embarrassment, and helplessness. David acknowledged all of this. The group listening for intent delivered the blow: “You aren’t going to do anything about this. Right now, it’s all just words.” David blanched and disagreed with their assessment. On the very next break, he helped himself to brownies. David had given us the usual rhetoric that most of us hear and even say ourselves when trying to lose weight: “I’ve got to get a handle on this. I’m going to watch what

India is old, and India continues. But all the disciplines and skills that India now seeks to exercise are borrowed. Even the ideas Indians have of the achievements of their civilization are essentially the ideas given them by European scholars in the nineteenth century. India by itself could not have rediscovered or assessed its past. Its past was too much with it, was still being lived out in the ritual, the laws, the magic – the complex instinctive life that muffles response and buries even the idea of inquiry.

Biological instincts are the key to understanding how every single human being is wired. The marvelous interplay of various brain circuits creates our instinctual reality of the daily life. If you’re conscious about the fact that there lies a complex yet vividly beautiful brain circuit mechanism behind every single impulse of your daily emotions, then you can choose how to react upon each of those impulses. You can thus program your behavioral response in a certain situation.

Your friends are…interesting,” she said, making me snort. “I would hate to see your enemies.” She looked back at me, black eyes assessing. “You did not mention that one of the ‘friends’ you risked your life for was desperately hoping he could rip your head off.” “I was a soldier of the Order,” I said wearily. “He’s the leader of a rogue dragon underground. I’m sure I’ve killed a few of his dragons in the past.”I’m also stupidly in love with the girl he considers his, and we both know it.

By refusing to admit that I was sick, I felt I could keep the sickness outside time and space, something only in my own head. If other people knew about it, the sickness would become real and I would have to spend my life being a sick person. This could only interfere with my other ambitions, such as achieving enlightenment and being a fun girl. I used internet forums to assess if this was a problem for anyone else. I searched ‘can’t tell people I’m’ and Google suggested: ‘gay’ and ‘pregnant’.

Prizing elegance, sweet emotions, and fantasy more than morals and truth; wallowing in fleeting romance rather than trying to give meaning to life, when who knows what's going to happen to you anyway; ignoring virtue and conventions to cherish only the pleasures you are definitely experiencing now: this is the Cocoro of Rococo. No matter how much deep thought, hard work, and agonizing effort went into coaxing out some insight, if that insight is boring, or not beautiful, it doesn't matter. And even if something is made just for laughs, if you find it pleasing, it has value. Other people's opinions and labor do not figure into your assessment; choosing things with your own personal sense of "I like this, I don't like that" is the ultimate individualism that sustains the very foundation of Rococo. Rococo, therefore, embodies the spirit of punk rock and anarchism more than any philosophy. Only in Rococo—elegant yet in bad taste, extravagant yet defiant and lawless—can I discover the meaning of life.

The truth is that your value is your consciousness, your ability to perceive and experience. The value of a human life is that it exists. You are a complex miracle of creation. You are a person who is trying to live, and that makes you as worthwhile as every other person who is doing the very same thing. Achievement has nothing to do with it. Whatever you do, whatever you contribute should come not from the need to prove your value, but from the natural flow of your aliveness. What you do should come from the drive to fully live, rather than the fight to justify yourself.

What rules, then, can one follow if one is dedicated to the truth? First, never speak falsehood. Second, bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. Fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity. All this might seem like an extraordinary task, impossible to ever perfectly complete, a chronic and never-ending burden, a real drag. And it is indeed a never-ending burden of self-discipline, which is why most people opt for a life of very limited honesty and openness and relative closedness, hiding themselves and their maps from the world. It is easier that way. Yet the rewards of the difficult life of honesty and dedication to the truth are more than commensurate with the demands. By virtue of the fact that their maps are continually being challenged, open people are continually growing people. Through their openness they can establish and maintain intimate relationships far more effectively than more closed people. Because they never speak falsely they can be secure and proud in the knowledge that they have done nothing to contribute to the confusion of the world, but have served as sources of

To die proudly when it is not possible to live proudly anymore. Death, chosen of one's own free will, death at the the right time, with brightness and cheer, done in the midst of children and witnesses, so that it is still really possible to take one's leave, when the one taking leave IS STILL THERE, with a real assessment of what one has achieved and willed, a Summation of life — all the opposite of the pitiful and appalling comedy that Christianity has made of the hour of death.

While there is no question that children can be damaged by put-downs from friends, teachers, siblings, and other family members, children are the most vulnerable to their parents. After all, parents are the center of a young child’s universe. And if your all-knowing parents think bad things about you, they must be true. If Mother is always saying, “You’re stupid,” then you’re stupid. If Father is always saying, “You’re worthless,” then you are. A child has no perspective from which to cast doubt on these assessments.

His wedding gift, clasped round my throat. A choker of rubies, two inches wide, like an extraordinarily precious slit throat. After the terror, in the early days of the Directory, the aristos who’d escaped the guillotine had an ironic fad of tying a red ribbon round their necks at just the point where the blade would have sliced it through, a red ribbon like the memory of a wound. And his grandmother, taken with the notion, had her ribbon made up in rubies; such a gesture of luxurious defiance! That night at the opera comes back to me even now… the white dress; the frail child within it; and the flashing crimson jewels round her throat, bright as arterial blood. I saw him watching me in the gilded mirrors with the assessing eye of a connoisseur inspecting horseflesh, or even of a housewife in the market, inspecting cuts on the slab. I’d never seen, or else had never acknowledged, that regard of his before, the sheer carnal avarice of it; and it was strangely magnified by the monocle lodged in his left eye. When I saw him look at me with lust, I dropped my eyes but, in glancing away from him, I caught sight of myself in the mirror. And I saw myself, suddenly, as he saw me, my pale face, the way the muscles in my neck stuck out like thin wire. I saw how much that cruel necklace became me. And, for the first time in my innocent and confined life, I sensed in myself a potentiality for corruption that took my breath away.

Then I spoke with proven shapers I knew—Bill Gates, Elon Musk, Reed Hastings, Muhammad Yunus, Geoffrey Canada, Jack Dorsey (of Twitter), David Kelley (of IDEO), and more. They had all visualized remarkable concepts and built organizations to actualize them, and done that repeatedly and over long periods of time. I asked them to take an hour’s worth of personality assessments to discover their values, abilities, and approaches. While not perfect, these assessments have been invaluable. (In fact, I have been adapting and refining them to help us in our recruiting and management.) The answers these shapers provided to the standardized questions gave me objective and statistically measurable evidence about their similarities and differences. It turns out they have a lot in common. They are all independent thinkers who do not let anything or anyone stand in the way of achieving their audacious goals. They have very strong mental maps of how things should be done, and at the same time a willingness to test those mental maps in the world of reality and change the ways they do things to make them work better. They are extremely resilient, because their need to achieve what they envision is stronger than the pain they experience as they struggle to achieve it. Perhaps most interesting, they have a wider range of vision than most people, either because they have that vision themselves or because they know how to get it from others who can see what they can’t. All are able to see both big pictures and granular details (and levels in between) and synthesize the perspectives they gain at those different levels, whereas most people see just one or the other. They are simultaneously creative, systematic, and practical. They are assertive and open-minded at the same time. Above all, they are passionate about what they are doing, intolerant of people who work for them who aren’t excellent at what they do, and want to have a big, beneficial impact on the world.

Few people make sound or sustainable decisions in an atmosphere of chaos. The more serious the situation, usually accompanied by a deadline, the more likely everyone will get excited and bounce around like water on a hot skillet. At those times I try to establish a calm zone but retain a sense of urgency. Calmness protects order, ensures that we consider all the possibilities, restores order when it breaks down, and keeps people from shouting over each other. You are in a storm. The captain must steady the ship, watch all the gauges, listen to all the department heads, and steer through it. If the leader loses his head, confidence in him will be lost and the glue that holds the team together will start to give way. So assess the situation, move fast, be decisive, but remain calm and never let them see you sweat.

A snake,” I replied, breath hitching. “I suppose . . . I’m a snake. A liar. A deceiver. Cursed to crawl on my belly and eat dust all the days of my life.” “Ah.” To my surprise, Claud’s face didn’t twist in disgust or revulsion. He nodded instead, a knowing smile playing on his lips. “Yes, I would agree with that assessment.” Humiliation hung my head. “Right. Thanks.” “Louise.” A single finger lifted my chin, forcing me to look at him. Those eyes, once warm, now blazed with intensity, with conviction. “What you are now is not what you’ve always been, nor is it what you always will be. You are a snake. Shed your skin if it no longer serves you. Transform into something different. Something better.

Friends will come and go, taking on more or less importance as you move through different phases of life. You may have a small group of friends, or just a few one-on-one friendships. All of that is okay. What matters most is the quality of your relationships. It’s good to be discerning about who you trust, who you bring close. With new relationships, I find myself quietly assessing whether I feel safe and whether, inside the context of a budding friendship, I feel seen and appreciated for who I am. With our friends, we are always looking for very simple reassurances that we matter, that our light is recognized and our voice is heard—and we owe our friends the same. I want to say, too, that it’s okay to step back from or downsize a difficult friendship. Sometimes we have to let certain friends go, or at least diminish our reliance on them.

The explosion of paperwork, in turn, is a direct result of the introduction of corporate management techniques, which are always justified as ways of increasing efficiency, by introducing competition at every level. What these management techniques invariably end up meaning in practice is that everyone winds up spending most of their time trying to sell each other things: grant proposals; book proposals; assessments of our students’ job and grant applications; assessments of our colleagues; prospectuses for new interdisciplinary majors, institutes, conference workshops, and universities themselves, which have now become brands to be marketed to prospective students or contributors. Marketing and PR thus come to engulf every aspect of university life.

A society that fails to value communality — our need to belong, to care for one another, and to feel caring energy flowing toward us — is a society facing away from the essence of what it means to be human. Pathology cannot but ensue. To say so is not a moral assertion but an objective assessment. "When people start to lose a sense of meaning and get disconnected, that's where disease comes from, that's where breakdown in our health — mental, physical, social health — occurs," the psychiatrist and neuroscientist Bruce Perry told me. If a gene or virus were found that caused the same impacts on the population's well-being as disconnection does, news of it would bellow from front-page headlines. Because it transpires on so many levels and so pervasively, we almost take it for granted; it is the water we swim in. We are steeped in the normalized myth that we are, each of us, mere individuals striving to attain private goals. The more we define ourselves that way, the more estranged we become from vital aspects of who we are and what we need to be healthy. Among psychologists there is a wide-ranging consensus about what our core needs consist of. These have been variously listed as: - belonging, relatedness, or connectedness; - autonomy: a sense of control in one's life; - mastery or competence; - genuine self-esteem, not dependent on achievement, attainment, acquisition, or valuation by others; - trust: a sense of having the personal and social resources needed to sustain one through life; - purpose, meaning, transcendence: knowing oneself as part of something larger than isolated, self-centered concerns, whether that something is overtly spiritual or simply universal/humanistic, or, given our evolutionary origins, Nature. "The statement that the physical and mental life of man, and nature, are interdependent means simply that nature is interdependent with itself, for man is a part of nature." So wrote a twenty-six-year-old Karl Marx in 1844. None of this tells you anything you don't already know or intuit. You can check your own experience: What's it like when each of the above needs is met? What happens in your mind and body when it's lacking, denied, or withdrawn?

In the Qur’an’s telling, Abraham after much reflection declares himself a Hanifam-Muslima (3:67). Typically translated as “a pure Muslim,” both words were archaic Arabic terms at the time of the Qur’an’s revelation and together constituted a dynamic new identity for young Abraham. The root Hanif (cited twelve times in the Qur’an) originally described a tree precariously balanced atop eroding soil in a volatile climate, forced to constantly adjust its roots and branches—and was also used to describe traversing a perilous lava formation. The term connoted the need to constantly rebalance in order to stay safe in unstable situations: remaining true to core roots while having the courage to confront reality. In essence, a Hanif is a healthy skeptic who honestly evaluates inherited traditions. In Abraham’s formula, the Hanif interrogates reality not as a cynic but as a healer, diagnosing injuries in order to repair them. Indeed, Muslim derived from the ancient Semitic root S-L-M, literally “to repair cracks in city walls.” As the integrity of monotheism erodes over time, repairers need to assess the damage and then get to work restoring the fractures.

...I owed her a debt of gratitude. More than gratitude, much more. I could finally see what had always been there. She had been more than an attendant, more than a friend, more than a sister. She had been a mother to me. She had worried, sought to protect me from danger, guided me toward the best. She had looked out for my future, assessed the worthiness of everyone to be in my life. And in that way, she had taken me as her purpose in life, the one who gave her meaning. I had a constant love all along. And in recognizing that, I felt moved to tears. "How could you step out of my life?" I told her. "if you do don't join me, I will be lost. No one would worry about me as much as you. No one knows me better, knows my past and what this new life means. I should have told you a long time ago." I became teary-eyed. She kept her lips sealed, but her jaw was trembling. "You are the only loyal person in my life, the only one I can trust." Tears fell from her eyes. "Now you know. I was always the only one." "We love each other," I said with a light laugh. "In spite of all the trouble I've given you, you stayed with me. So it must be that you loved me like a mother.

Over recent years, [there's been] a strong tendency to require assessment of children and teachers so that [teachers] have to teach to tests and the test determines what happens to the child, and what happens to the teacher...that's guaranteed to destroy any meaningful educational process: it means the teacher cannot be creative, imaginative, pay attention to individual students' needs, that a student can't pursue things [...] and the teacher's future depends on it as well as the students'...the people who are sitting in the offices, the bureaucrats designing this - they're not evil people, but they're working within a system of ideology and doctrines, which turns what they're doing into something extremely harmful [...] the assessment itself is completely artificial; it's not ranking teachers in accordance with their ability to help develop children who reach their potential, explore their creative interests and so on [...] you're getting some kind of a 'rank,' but it's a 'rank' that's mostly meaningless, and the very ranking itself is harmful. It's turning us into individuals who devote our lives to achieving a rank, not into doing things that are valuable and important. It's highly destructive...in, say, elementary education, you're training kids this way [...] I can see it with my own children: when my own kids were in elementary school (at what's called a good school, a good-quality suburban school), by the time they were in third grade, they were dividing up their friends into 'dumb' and 'smart.' You had 'dumb' if you were lower-tracked, and 'smart' if you were upper-tracked [...] it's just extremely harmful and has nothing to do with education. Education is developing your own potential and creativity. Maybe you're not going to do well in school, and you'll do great in art; that's fine. It's another way to live a fulfilling and wonderful life, and one that's significant for other people as well as yourself. The whole idea is wrong in itself; it's creating something that's called 'economic man': the 'economic man' is somebody who rationally calculates how to improve his/her own status, and status means (basically) wealth. So you rationally calculate what kind of choices you should make to increase your wealth - don't pay attention to anything else - or maybe maximize the amount of goods you have. What kind of a human being is that? All of these mechanisms like testing, assessing, evaluating, measuring...they force people to develop those characteristics. The ones who don't do it are considered, maybe, 'behavioral problems' or some other deviance [...] these ideas and concepts have consequences. And it's not just that they're ideas, there are huge industries devoted to trying to instill them...the public relations industry, advertising, marketing, and so on. It's a huge industry, and it's a propaganda industry. It's a propaganda industry designed to create a certain type of human being: the one who can maximize consumption and can disregard his actions on others.

The word suffer in its original sense means “to allow,” such as in one of Shakespeare’s dramas when a courtier says, “I suffer you to speak before the king.” So to suffer creatively is simply to allow what is, to stop fighting it, and instead to affirm your life. Creative suffering is allowing what is and saying “yes!” Such experience is redemptive in that it leads to healing and self-knowledge. If you can honestly assess what is true in your life, looking at it with objectivity and intelligence, you are getting closer to enlightenment, as your escape mechanism is diminished. By stating what is at any moment, with complete honesty and sincerity, you become conscious of it. When

Abraham Maslow became a towering figure in my life. He was the inspiration for me to look at psychology from a 180-degree-turnabout position. Rather than studying what was weak, infirm, or limited in clients and make an assessment based on overcoming ailments, I began looking for the highest qualities of self-actualization and encouraging clients—and ultimately readers and listeners—to seek their own innate greatness and aspire to these pinnacles. I reasoned that if some among us could be self-actualized, then so could I and anyone else who understood that it was possible. This became a major focus of my professional life and the compass I set for myself to live the principles that Maslow delineated in his writing.

There is a further (non-distributional) consideration that can affect an assessment of a life’s quality. Arguably, once a life reaches a certain threshold of badness (considering both the amount and the distribution of its badness), no quantity of good can outweigh it, because no amount of good could be worth that badness. It is just this assessment that Donald (‘Dax’) Cowart made of his own life—or at least of that part of his life following a gas explosion that burnt two-thirds of his body. He refused extremely painful, life-saving treatment, but the doctors ignored his wishes and treated him nonetheless. His life was saved, he achieved considerable success, and he reattained a satisfactory quality of life. Yet, he continued to maintain that these post-burn goods were not worth the costs of enduring the treatments to which he was subjected. No matter how much good followed his recovery, this could not outweigh, at least in his own assessment, the bad of the burns and treatment that he experienced.

But for power truly to feel itself menaced, it must somehow sense itself in the presence of another power—or, more accurately, an energy—which it has not known how to define and therefore does not really know how to control. For a very long time, for example, America prospered—or seemed to prosper: this prosperity cost millions of people their lives. Now, not even the people who are the most spectacular recipients of the benefits of this prosperity are able to endure these benefits: they can neither understand them nor do without them, nor can they go beyond them. Above all, they cannot, or dare not, assess or imagine the price paid by their victims, or subjects, for this way of life, and so they cannot afford to know why the victims are revolting. They are forced, then, to the conclusion that the victims—the barbarians—are revolting against all established civilized values—which is both true and not true—and, in order to preserve these values, however stifling and joyless these values have caused their lives to be, the bulk of the people desperately seek out representatives who are prepared to make up in cruelty what both they and the people lack in conviction. This is a formula for a nation’s or a kingdom’s decline, for no kingdom can maintain itself by force alone.

Did he say anything to you?” “Just that I was supposed to watch you while he was gone. A hunt can take several days.” “Really? I had no idea it would take that long.” I hestitated, “So…he doesn’t mind you staying here while he’s gone.” “Oh, he minds,” he chuckled, “but he wants to make sure you’re safe. At least he trusts me that much.” “Well, I think he’s mad at both of us right now.” Kishan looked at me curiously with a raised eyebrow. “How so?” “Um…let’s just say we had a misunderstanding.” Kishan’s face turned hard. “Don’t worry, Kelsey. I’m sure that whatever he’s upset about is foolish. He’s very argumentative.” I sighed and shook my head sadly. “No, it’s really all my fault. I’m difficult, a hindrance, and I’m a pain to have around sometimes. He’s probably used to being around sophisticated, more experienced women who are much more…more…well, more than I am.” Kishan quirked an eyebrow. “Ren hasn’t been around any women as far as I know. I must confess that I’m now exceedingly curious as to what your argument was about. Whether you tell me or not, I won’t tolerate any more derogatory comments about yourself. He’s lucky to have you, and he’d better realize it.” He grinned. “Of course, if you did have a falling out, you’re always welcome to stay with me.” “Thanks for the offer, but I don’t really want to live in the jungle.” He laughed. “For you, I would even consider a change of residence. You, my lovely, are a prize worth fighting for.” I laughed and punched him lightly on the arm. “You, sir, are a major flirt. Worth fighting for? I think you two have been tigers for too long. I’m no great beauty, especially when I’m stuck out here in the jungle. I haven’t even picked a college major yet. What have I ever done that would make someone want to fight over me?” Kishan apparently took my rhetorical questions seriously. He reflected for a moment, and then answered, “For one thing, I’ve never met a woman so dedicated to helping others. You put your own life at risk for a person you met only a few weeks ago. You are confident, feisty, intelligent, and full of empathy. I find you charming and, yes, beautiful.” The golden-eyed prince fingered a strand of my hair. I blushed at his assessment, sipped my water, and then said softly, “I don’t like him being angry with me.” Kishan shrugged and dropped his hand, looking slightly annoyed that I’d steered the conversation back to Ren. “Yes. I’ve been on the receiving side of his anger, and I’ve learned not to underestimate his ability to hold a grudge.

Rearview Mirror Syndrome One of the most crippling causes of mediocrity in life is a condition I call Rearview Mirror Syndrome (RMS). Our subconscious minds are equipped with a self-limiting rearview mirror, through which we continuously relive and recreate our past. We mistakenly believe that who we were is who we are, thus limiting our true potential in the present, based on the limitations of our past.   As a result, we filter every choice we make—from what time we will wake up in the morning to which goals we will set to what we allow ourselves to consider possible for our lives—through the limitations of our past experiences. We want to create a better life, but sometimes we don’t know how to see it any other way than how it’s always been.   Research shows that on any given day, the average person thinks somewhere between 50,000 and 60,000 thoughts. The problem is that ninety-five percent of our thoughts are the same as the ones we thought the day before, and the day before that, and the day before that. It’s no wonder most people go through life, day after day, month after month, year after year, and never change the quality of their lives.   Like old, worn baggage, we carry stress, fear, and worry from yesterday with us into today. When presented with opportunities, we quickly check our rearview mirror to assess our past capabilities. “No, I’ve never done anything like that before. I’ve never achieved at that level. In fact, I’ve failed, time and time again.”   When presented with adversity, we go back to our trusty rearview mirror for guidance on how to respond. “Yep, just my luck. This crap always happens to me. I’m just going to give up; that’s what I’ve always done when things get too difficult.”   If you are to move beyond your past and transcend your limitations, you must stop living out of your rearview mirror and start imagining a life of limitless possibilities. Accept the paradigm:  my past does not equal my future. Talk to yourself in a way that inspires confidence that not only is anything possible, but that you are capable and committed to making it so. It’s not even necessary to believe it at first. In fact, you probably won’t believe it. You might find it uncomfortable and that you resist doing it. That’s okay. Repeat it to yourself anyway, and your subconscious mind will begin to absorb the positive self-affirmations. (More on how to do this in Chapter 6:  The Life S.A.V.E.R.S.)   Don’t place unnecessary limitations on what you want for your life. Think bigger than you’ve allowed yourself to think up until this point. Get clear on what you truly want, condition yourself to the belief that it’s possible by focusing on and affirming it every day, and then consistently move in the direction of your vision until it becomes your reality. There is nothing to fear, because you cannot fail—only learn, grow, and become better than you’ve ever been before.   Always remember that where you are is a result of who you were, but where you go depends entirely on who you choose to be, from this moment on.

Gudrun Zomerland has written about trauma as “the shaking of a soul.” “The German word for trauma [is] ‘Seelenerschütterung.’ The first part, ‘Seele’ means soul. . . . ‘Erschütterung’ is something that shakes us out of the ordinary flow and out of our usual sense of time into an extraordinary state.”32 Trauma, then, is a soul-shaking experience that ruptures the continuity of our lives and tosses us into an alternate existence. When this soul shaking occurs frequently and early in life, as a result of prolonged neglect, what was originally an extraordinary state gradually becomes ordinary. It is the world as we know it—unsafe, unreliable, and frightening. This is a profound loss and a lingering sorrow that is difficult to hold. The failure of the world to offer us comfort in the face of trauma causes us to retreat from the world. We live on our heels, cautiously assessing whether it is safe to step in; we rarely feel it is. One man I worked with slowly revealed how he expected less than zero from life. He deserved nothing. He had a hard time asking for salt at a restaurant. His persistent image in therapy was of a small boy hiding behind a wall. It was not safe for him to venture into the world. He was terrified of being seen. I know, because I lived this way for forty years, wary and determined to prevent further pain by remaining on the margins of life, untouchable and seemingly safe.

Human being" is more a verb than a noun. Each of us is unfinished, a work in progress. Perhaps it would be most accurate to add the word "yet" to all our assessments of ourselves and each other . . . If life is process, all judgments are provisional, we can't judge something until it is finished. No one has won or lost until the race is over . . . In our instinctive attachments, our fear of change, and our wish for certainty and permanence, we may undercut the impermanence which is our greatest strength, our most fundamental identity. Without impermanence, there is no process. The nature of life is change. All hope is based on process . . . It is taken me somewhat longer to recognize that a diagnosis is simply another form of judgment. Naming a disease has limited usefulness. It does not capture life or even reflect it accurately. Illness, on the other hand, is a process, like life is. Much in the concept of diagnosis and cure is about fixing, and the narrow-bore focus on fixing people's problems can lead to denial of the power of their process. Years ago, I took full credit when people became well; their recovery was testimony to my skill and knowledge as a physician. I never recognized that without their biological, emotional, and spiritual process which could respond to my interventions, nothing could have changed at all. All the time I thought I was repairing, I was collaborating.

(...) You Sophotechs are smarter than I am; why did you let me do such a foolish thing?” “We answer every question our resources and instruction parameters allow; we are more than happy to advise you, when and if we are asked.” “That’s not what I’m thinking of, and you know it.” “You are thinking we should use force to defend you against yourself against your will? That is hardly a thought worth thinking, sir. Your life has exactly the value you yourself place on it. It is yours to damage or ruin as you wish.” (...) “Is that another hint? Are you saying I’m destroying my life? People at the party, twice now, have said or implied that I’m going to endanger the Oecumene itself. Who stopped me?” “Not I. While life continues, it cannot be made to be without risk. The assessment of whether or not a certain risk is worth taking depends on subjective value-judgments. About such judgments even reasonable men can differ. We Sophotechs will not interfere with such decisions. (...) If we were to overrule your ownership of your own life, your life, would, in effect, become our property, and you, in effect, would become merely the custodian or trustee of that life. Do you think you would value it more in such a case, or less? And if you valued it less, would you not take greater risks and behave more self-destructively? If, on the other hand, each man’s life is his own, he may experiment freely, risking only what is his, till he find his best happiness.” “I see the results of failed experiments all around us, in these cylinders. I see wasted lives, and people trapped in mind sets and life forms which lead nowhere.” “While life continues, experimentation and evolution must also. The pain and risk of failure cannot be eliminated. The most we can do is maximize human freedom, so that no man is forced to pay for another man’s mistakes, so that the pain of failure falls only on he who risks it. And you do not know which ways of life lead nowhere. Even we Sophotechs do not know where all paths lead.” “How benevolent of you! We will always be free to be stupid.” “Cherish that freedom, young master; it is basic to all others.

I was trained as a philosopher never to put philosophers and their ideas into historical contexts, since historical context has nothing to do with the validity of the philosopher's positions. I agree that assessing validity and contextualizing historically are two entirely distinct matters and not to be confused with one another. And yet that firm distinction doesn't lead me to endorse the usual way in which history of philosophy is presented. ... The philosophers talk across the centuries exclusively to one another, hermetically sealed from any influences derived from non-philosophical discourse. The subject is far more interesting than that. ... When you ask why did some particular question occur to a scientist or philosopher for the first time, or why did this particular approach seem natural, then your questions concern the context of discovery. When you ask whether the argument the philosopher puts forth to answer that question is sound, or whether the evidence justifies the scientific theory proposed, then you've entered the context of justification. Considerations of history, sociology, anthropology, and psychology are relevant to the context of discovery, but not to justification. You have to keep them straight.... ...(T)he assessment of those intuitions in terms of the argument's soundness isn't accomplished by work done in the context of discovery. And conversely, one doesn't diminish a philosopher's achievement, and doesn't undermine its soundness, by showing how the particular set of questions on which he focused, the orientation he brought to bear on his focus, has some causal connection to the circumstances of his life (pp. 160-161).

We have not thoroughly assessed the bodies snatched from dirt and sand to be chained in a cell. We have not reckoned with the horrendous, violent mass kidnapping that we call the Middle Passage. We have not been honest about all of America's complicity - about the wealth the South earned on the backs of the enslaved, or the wealth the North gained through the production of enslaved hands. We have not fully understood the status symbol that owning bodies offered. We have not confronted the humanity, the emotions, the heartbeats of the multiple generations who were born into slavery and died in it, who never tasted freedom on America's land. The same goes for the Civil War. We have refused to honestly confront the fact that so many were willing to die in order to hold the freedom of others in their hands. We have refused to acknowledge slavery's role at all, preferring to boil things down to the far more palatable "state's rights." We have not confessed that the end of slavery was so bitterly resented, the rise of Jim Crow became inevitable - and with it, a belief in Black inferiority that lives on in hearts and minds today. We have painted the hundred-year history of Jim Crow as little more than mean signage and the inconvenience that white people and Black people could not drink from the same fountain. But those signs weren't just "mean". They were perpetual reminders of the swift humiliation and brutal violence that could be suffered at any moment in the presence of whiteness. Jim Crow meant paying taxes for services one could not fully enjoy; working for meager wages; and owning nothing that couldn't be snatched away. For many black families, it meant never building wealth and never having legal recourse for injustice. The mob violence, the burned-down homes, the bombed churches and businesses, the Black bodies that were lynched every couple of days - Jim Crow was walking through life measuring every step. Even our celebrations of the Civil Rights Movement are sanitized, its victories accentuated while the battles are whitewashed. We have not come to grips with the spitting and shouting, the pulling and tugging, the clubs, dogs, bombs, and guns, the passion and vitriol with which the rights of Black Americans were fought against. We have not acknowledged the bloodshed that often preceded victory. We would rather focus on the beautiful words of Martin Luther King Jr. than on the terror he and protesters endured at marches, boycotts, and from behind jail doors. We don't want to acknowledge that for decades, whiteness fought against every civil right Black Americans sought - from sitting at lunch counters and in integrated classrooms to the right to vote and have a say in how our country was run. We like to pretend that all those white faces who carried protest signs and batons, who turned on their sprinklers and their fire hoses, who wrote against the demonstrations and preached against the changes, just disappeared. We like to pretend that they were won over, transformed, the moment King proclaimed, "I have a dream." We don't want to acknowledge that just as Black people who experienced Jim Crow are still alive, so are the white people who vehemently protected it - who drew red lines around Black neighborhoods and divested them of support given to average white citizens. We ignore that white people still avoid Black neighborhoods, still don't want their kids going to predominantly Black schools, still don't want to destroy segregation. The moment Black Americans achieved freedom from enslavement, America could have put to death the idea of Black inferiority. But whiteness was not prepared to sober up from the drunkenness of power over another people group. Whiteness was not ready to give up the ability to control, humiliate, or do violence to any Black body in the vicinity - all without consequence.