Attitude Toward Work Quotes

There is immense power when a group of people with similar interests gets together to work toward the same goals.

Create a vision for the life you really want and then work relentlessly towards making it a reality.

If you took one-tenth the energy you put into complaining and applied it to solving the problem, you'd be surprised by how well things can work out... Complaining does not work as a strategy. We all have finite time and energy. Any time we spend whining is unlikely to help us achieve our goals. And it won't make us happier.

How to win in life: 1 work hard 2 complain less 3 listen more 4 try, learn, grow 5 don't let people tell you it cant be done 6 make no excuses

Consciousness and Healing To proceed very far through the desert, you must be willing to meet existential suffering and work it through. In order to do this, the attitude toward pain has to change. This happens when we accept the fact that everything that happens to us has been designed for our spiritual growth.

Closing The Cycle One always has to know when a stage comes to an end. If we insist on staying longer than the necessary time, we lose the happiness and the meaning of the other stages we have to go through. Closing cycles, shutting doors, ending chapters - whatever name we give it, what matters is to leave in the past the moments of life that have finished. Did you lose your job? Has a loving relationship come to an end? Did you leave your parents' house? Gone to live abroad? Has a long-lasting friendship ended all of a sudden? You can spend a long time wondering why this has happened. You can tell yourself you won't take another step until you find out why certain things that were so important and so solid in your life have turned into dust, just like that. But such an attitude will be awfully stressing for everyone involved: your parents, your husband or wife, your friends, your children, your sister, everyone will be finishing chapters, turning over new leaves, getting on with life, and they will all feel bad seeing you at a standstill. None of us can be in the present and the past at the same time, not even when we try to understand the things that happen to us. What has passed will not return: we cannot for ever be children, late adolescents, sons that feel guilt or rancor towards our parents, lovers who day and night relive an affair with someone who has gone away and has not the least intention of coming back. Things pass, and the best we can do is to let them really go away. That is why it is so important (however painful it may be!) to destroy souvenirs, move, give lots of things away to orphanages, sell or donate the books you have at home. Everything in this visible world is a manifestation of the invisible world, of what is going on in our hearts - and getting rid of certain memories also means making some room for other memories to take their place. Let things go. Release them. Detach yourself from them. Nobody plays this life with marked cards, so sometimes we win and sometimes we lose. Do not expect anything in return, do not expect your efforts to be appreciated, your genius to be discovered, your love to be understood. Stop turning on your emotional television to watch the same program over and over again, the one that shows how much you suffered from a certain loss: that is only poisoning you, nothing else. Nothing is more dangerous than not accepting love relationships that are broken off, work that is promised but there is no starting date, decisions that are always put off waiting for the "ideal moment." Before a new chapter is begun, the old one has to be finished: tell yourself that what has passed will never come back. Remember that there was a time when you could live without that thing or that person - nothing is irreplaceable, a habit is not a need. This may sound so obvious, it may even be difficult, but it is very important. Closing cycles. Not because of pride, incapacity or arrogance, but simply because that no longer fits your life. Shut the door, change the record, clean the house, shake off the dust. Stop being who you were, and change into who you are.

Positive thinking is powerful thinking. If you want happiness, fulfillment, success and inner peace, start thinking you have the power to achieve those things. Focus on the bright side of life and expect positive results.

Hang out with people who are living on purpose, who meet their challenges with a step aside, suckers attitude, who are dating super awesome people, making exactly the kind of money they want to be making (or working toward it) or taking the kinds of vacations they, and you, want to be taking, and you’ll not only see what’s possible for you,

There are only two ways to influence human behavior: you can manipulate it or you can inspire it. Very few people or companies can clearly articulate WHY they do WHAT they do. By WHY I mean your purpose, cause or belief - WHY does your company exist? WHY do you get out of bed every morning? And WHY should anyone care? People don’t buy WHAT you do, they buy WHY you do it. We are drawn to leaders and organizations that are good at communicating what they believe. Their ability to make us feel like we belong, to make us feel special, safe and not alone is part of what gives them the ability to inspire us. For values or guiding principles to be truly effective they have to be verbs. It’s not “integrity,” it’s “always do the right thing.” It’s not “innovation,” it’s “look at the problem from a different angle.” Articulating our values as verbs gives us a clear idea - we have a clear idea of how to act in any situation. Happy employees ensure happy customers. And happy customers ensure happy shareholders—in that order. Leading is not the same as being the leader. Being the leader means you hold the highest rank, either by earning it, good fortune or navigating internal politics. Leading, however, means that others willingly follow you—not because they have to, not because they are paid to, but because they want to. You don’t hire for skills, you hire for attitude. You can always teach skills. Great companies don’t hire skilled people and motivate them, they hire already motivated people and inspire them. People are either motivated or they are not. Unless you give motivated people something to believe in, something bigger than their job to work toward, they will motivate themselves to find a new job and you’ll be stuck with whoever’s left. Trust is maintained when values and beliefs are actively managed. If companies do not actively work to keep clarity, discipline and consistency in balance, then trust starts to break down. All organizations start with WHY, but only the great ones keep their WHY clear year after year.

You cannot wish for happiness but you can work towards your life goals and create lasting happiness.

Your attitude toward others, work, and your daily life is a reflection of your attitude toward God.

There is a kind of listening with half an ear that presumes already to know what the other person has to say. It is an impatient, inattentive listening, that despises the brother and is only waiting for a chance to speak and thus get rid of the other person. This is no fulfillment of our obligation, and it is certain that here too our attitude toward our brother only reflects our relationship to God. It is little wonder that we are no longer capable of the greatest service of listening that God has committed to us, that of hearing our brother's confession, if we refuse to give ear to our brother on lesser subjects. Secular education today is aware that often a person can be helped merely by having someone who will listen to him seriously, and upon this insight it has constructed its own soul therapy, which has attracted great numbers of people, including Christians. But Christians have forgotten that the ministry of listening has been committed to them by Him who is Himself the great listener and whose work they should share. We should listen with the ears of God that we may speak the Word of God.

the meaning of life always changes, but that it never ceases to be. According to logotherapy, we can discover this meaning in life in three different ways: (1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering.

It was almost inevitable. Those who worked directly for the Squires were only too glad to identify themselves with the rulers and make up for their real inferiority by a tighter adherence to the rules of segregation, a harsh and haughty attitude toward their fellows.

The struggle of the artist against the art-ideology, against the creative impulse and even against his own work also shows itself in his attitude towards success and fame; these two phenomena are but an extension, socially, of the process which began subjectively with the vocation and creation of the personal ego to be an artist. In this entire creative process, which begins with self-nomination as artist and ends in the fame of posterity, two fundamental tendencies — one might almost say, two personalities of the individual — are in continual conflict throughout: one wants to eternalize itself in artistic creation, the other in ordinary life — in brief, immortal man vs. the immortal soul of man.

The colossal misunderstanding of our time is the assumption that insight will work with people who are unmotivated to change. Communication does not depend on syntax, or eloquence, or rhetoric, or articulation but on the emotional context in which the message is being heard. People can only hear you when they are moving toward you, and they are not likely to when your words are pursuing them. Even the choicest words lose their power when they are used to overpower. Attitudes are the real figures of speech.

HOW CAN I TELL IF A MAN I’M SEEING WILL BECOME ABUSIVE? • He speaks disrespectfully about his former partners. • He is disrespectful toward you. • He does favors for you that you don’t want or puts on such a show of generosity that it makes you uncomfortable. • He is controlling. • He is possessive. • Nothing is ever his fault. • He is self-centered. • He abuses drugs or alcohol. • He pressures you for sex. • He gets serious too quickly about the relationship. • He intimidates you when he’s angry. • He has double standards. • He has negative attitudes toward women. • He treats you differently around other people. • He appears to be attracted to vulnerability. No single one of the warning signs above is a sure sign of an abusive man, with the exception of physical intimidation. Many nonabusive men may exhibit a umber of these behaviors to a limited degree. What, then, should a woman do to protect herself from having a relationship turn abusive? Although there is no foolproof solution, the best plan is: 1. Make it clear to him as soon as possible which behaviors or attitudes are unacceptable to you and that you cannot be in a relationship with him if they continue. 2. If it happens again, stop seeing him for a substantial period of time. Don’t keep seeing him with the warning that this time you “really mean it,” because he will probably interpret that to mean that you don’t. 3. If it happens a third time, or if he switches to other behaviors that are warning flags, chances are great that he has an abuse problem. If you give him too many chances, you are likely to regret it later. Finally, be aware that as an abuser begins his slide into abuse, he believes that you are the one who is changing. His perceptions work this way because he feels so justified in his actions that he can’t imagine the problem might be with him. All he notices is that you don’t seem to be living up to his image of the perfect, all-giving, deferential woman.

Hard work works harder than luck!

Why give a robot an order to obey orders—why aren't the original orders enough? Why command a robot not to do harm—wouldn't it be easier never to command it to do harm in the first place? Does the universe contain a mysterious force pulling entities toward malevolence, so that a positronic brain must be programmed to withstand it? Do intelligent beings inevitably develop an attitude problem? (…) Now that computers really have become smarter and more powerful, the anxiety has waned. Today's ubiquitous, networked computers have an unprecedented ability to do mischief should they ever go to the bad. But the only mayhem comes from unpredictable chaos or from human malice in the form of viruses. We no longer worry about electronic serial killers or subversive silicon cabals because we are beginning to appreciate that malevolence—like vision, motor coordination, and common sense—does not come free with computation but has to be programmed in. (…) Aggression, like every other part of human behavior we take for granted, is a challenging engineering problem!

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary 'working' men. They are a race apart--outcasts, like criminals and prostitutes. Working men 'work', beggars do not 'work'; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not 'earn' his living, as a bricklayer or a literary critic 'earns' his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar's livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course--but, then, many reputable trades are quite useless. And as a social type a beggar compares well with scores of others. He is honest compared with the sellers of most patent medicines, high-minded compared with a Sunday newspaper proprietor, amiable compared with a hire-purchase tout--in short, a parasite, but a fairly harmless parasite. He seldom extracts more than a bare living from the community, and, what should justify him according to our ethical ideas, he pays for it over and over in suffering. I do not think there is anything about a beggar that sets him in a different class from other people, or gives most modern men the right to despise him. Then the question arises, Why are beggars despised?--for they are despised, universally. I believe it is for the simple reason that they fail to earn a decent living. In practice nobody cares whether work is useful or useless, productive or parasitic; the sole thing demanded is that it shall be profitable. In all the modem talk about energy, efficiency, social service and the rest of it, what meaning is there except 'Get money, get it legally, and get a lot of it'? Money has become the grand test of virtue. By this test beggars fail, and for this they are despised. If one could earn even ten pounds a week at begging, it would become a respectable profession immediately. A beggar, looked at realistically, is simply a businessman, getting his living, like other businessmen, in the way that comes to hand. He has not, more than most modem people, sold his honour; he has merely made the mistake of choosing a trade at which it is impossible to grow rich.

A pensive personality and ambivalent attitude towards power and money can cause other people to take a high production or creative person for granted.

Vevers remarked on what struck them as Yates's peculiar attitude toward women: 'He expected them to drink a lot and be beautiful all the time.

True artists unburden their envies and work toward encouraging amateurs.

Eventually, it boils down to two choices – do I wish to experience this physical reality primarily through joy or do I want to experience it through suffering? That’s all there is to it. And since each person eventually works their way toward the realization that conscious expansion can happen through joy rather than suffering – enlightenment is a natural byproduct.

In the past, pure scientists took a snobbish view of business. They saw the pursuit of money as intellectually uninteresting, suited only to shopkeepers. And to do research for industry, even at the prestigious Bell or IBM labs, was only for those who couldn't get a university appointment. Thus the attitude of pure scientists was fundamentally critical toward the work of applied scientists, and to industry in general. Their long-standing antagonism kept university scientists free of contaminating industry ties, and whenever debate arose about technological matters, disinterested scientists were available to discuss the issues at the highest levels.

Work as if there's no one to help you, and learn as if everybody is with you.

There is no need for comparison. Be happy with yourself and find satisfaction in your work.

I use this as a paradigm for our whole attitude toward life, what you did was you worked very hard, you try to understand and try to direct these complicated, powerful forces and at the very end of the struggle you've made no progress at all. That upon discovering that, you've raised to a lofty moral height, and you've accepted your fate, and somehow went on.

Thus far we have shown that the meaning of life always changes, but that it never ceases to be. According to logotherapy, we can discover this meaning in life in three different ways: (1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering.

How, then,' I hear you ask, 'shall I attain my end, whether it be Christian love, socialism, or American democracy?' Your Christian love and your socialism and your American democracy are what you do each day, your manner of thinking each hour, of embracing your life companion and loving your child; they are your attitude of social responsibility towards your work, and your determination not to become like the crushers of life you so hate.

When I was older, I found Iqbal's work hugely inspirational. He argued against an unquestioning acceptance of Western democracy as the self-governing model, and instead suggested that by following the rules of Islam a society would tend naturally towards social justice, tolerance, peace and equality. Iqbal's interpretation of Islam differs very widely from the narrow meaning that is sometimes given to it. For Iqbal, Islam is not just the name for certain beliefs and forms of worship. The difference between a Muslim and a non-Muslim is not merely a theological one - it is a difference of a fundamental attitude towards life.

Mothering while grieving should involve being understanding and keeping a gentle attitude toward yourself as you work to balance your own needs and your child's. You become stronger by remaining aware of your own well-being, which in turn makes you a stronger person for your child or children.

What goes on in your innermost being is worthy of your whole love; you must somehow keep working at it and not lose too much time and too much courage in clarifying your attitude toward people. Rilke, Rainer Maria (1993-09-17). Letters to a Young Poet (p. 22). W. W. Norton & Company. Kindle Edition.

In happy hours, nature appears to us one with art; art perfected, -- the work of genius. And the individual, in whom simple tastes and susceptibility to all the great human influences overpower the accidents of a local and special culture, is the best critic of art. Though we travel the world over to find the beautiful, we must carry it with us, or we find it not.

The act of making music, clothes, art, or even food has a very different, and possibly more beneficial effect on us than simply consuming those things. And yet for a very long time, the attitude of the state toward teaching and funding the arts has been in direct opposition to fostering creativity among the general population. It can often seem that those in power don’t want us to enjoy making things for ourselves—they’d prefer to establish a cultural hierarchy that devalues our amateur efforts and encourages consumption rather than creation. This might sound like I believe there is some vast conspiracy at work, which I don’t, but the situation we find ourselves in is effectively the same as if there were one. The way we are taught about music, and the way it’s socially and economically positioned, affect whether it’s integrated (or not) into our lives, and even what kind of music might come into existence in the future. Capitalism tends toward the creation of passive consumers, and in many ways this tendency is counterproductive.

Even a moment's reflection will help you see that the problem of using your time well is not a problem of the mind but of the heart. It will only yield to a change in the very way we feel about time. The value of time must change for us. And then the way we think about it will change, naturally and wisely. That change in feeling and in thinking is combined in the words of a prophet of God in this dispensation. It was Brigham Young, and the year was 1877, and he was speaking at April general conference. He wasn't talking about time or schedules or frustrations with too many demands upon us. Rather, he was trying to teach the members of the Church how to unite themselves in what was called the united order. The Saints were grappling with the question of how property should be distributed if they were to live the celestial law. In his usual direct style, he taught the people that they were having trouble finding solutions because they misunderstood the problem. Particularly, he told them they didn't understand either property or the distribution of wealth. Here is what he said: With regard to our property, as I have told you many times, the property which we inherit from our Heavenly Father is our time, and the power to choose in the disposition of the same. This is the real capital that is bequeathed unto us by our Heavenly Father; all the rest is what he may be pleased to add unto us. To direct, to counsel and to advise in the disposition of our time, pertains to our calling as God's servants, according to the wisdom which he has given and will continue to give unto us as we seek it. [JD 18:354] Time is the property we inherit from God, along with the power to choose what we will do with it. President Young calls the gift of life, which is time and the power to dispose of it, so great an inheritance that we should feel it is our capital. The early Yankee families in America taught their children and grandchildren some rules about an inheritance. They were always to invest the capital they inherited and live only on part of the earnings. One rule was "Never spend your capital." And those families had confidence the rule would be followed because of an attitude of responsibility toward those who would follow in later generations. It didn't always work, but the hope was that inherited wealth would be felt a trust so important that no descendent would put pleasure ahead of obligation to those who would follow. Now, I can see and hear Brigham Young, who was as flinty a New Englander as the Adams or the Cabots ever hoped to be, as if he were leaning over this pulpit tonight. He would say something like this, with a directness and power I wish I could approach: "Your inheritance is time. It is capital far more precious than any lands or stocks or houses you will ever get. Spend it foolishly, and you will bankrupt yourself and cheapen the inheritance of those that follow you. Invest it wisely, and you will bless generations to come. “A Child of Promise”, BYU Speeches, 4 May 1986

The poorest way to face life is to face it with a sneer. There are many men who feel a kind of twister pride in cynicism; there are many who confine themselves to criticism of the way others do what they themselves dare not even attempt. There is no more unhealthy being, no man less worthy of respect, than he who either really holds, or feigns to hold, an attitude of sneering disbelief toward all that is great and lofty, whether in achievement or in that noble effort which, even if it fails, comes to second achievement. A cynical habit of thought and speech, a readiness to criticise work which the critic himself never tries to perform, an intellectual aloofness which will not accept contact with life’s realities — all these are marks, not as the possessor would fain to think, of superiority but of weakness. They mark the men unfit to bear their part painfully in the stern strife of living, who seek, in the affection of contempt for the achievements of others, to hide from others and from themselves in their own weakness. The role is easy; there is none easier, save only the role of the man who sneers alike at both criticism and performance.

1. That reason is a gift of God and that we should believe in its ability to comprehend the world. 2. That they have been wrong who undermined confidence in reason by enumerating the forces that want to usurp it: class struggle, libido, will to power. 3. That we should be aware that our being is enclosed within the circle of its perceptions, but not reduce reality to dreams and the phantoms of the mind. 4. That truth is a proof of freedom and that the sign of slavery is the lie. 5. That the proper attitude toward being is respect and that we must, therefore, avoid the company of people who debase being with their sarcasm, and praise nothingness. 6. That, even if we are accused of arrogance, it is the case that in the life of the mind a strict hierarchy is necessary. 7. That intellectuals in the twentieth century were afflicted with the habit of baratin, i.e., irresponsible jabber. 8. That in the hierarchy of human activities the arts stand higher than philosophy, and yet bad philosophy can spoil art. 9. That the objective truth exists; namely, out of two contrary assertions, one is true, one false, except in strictly defined cases when maintaining contradiction is legitimate. 10. That quite independently of the fate of religious denominations we should preserve a "philosophical faith," i.e., a belief in transcendence as a measure of humanity. 11. That time excludes and sentences to oblivion only those works of our hands and minds which prove worthless in raising up, century after century, the huge edifice of civilization. 12. That in our lives we should not succumb to despair because of our errors and our sins, for the past is never closed down and receives the meaning we give it by our subsequent acts.

MY DEAR CHILDREN: I rejoice to see you before me today, happy youth of a sunny and fortunate land. Bear in mind that the wonderful things you learn in your schools are the work of many generations, produced by enthusiastic effort and infinite labor in every country of the world. All this is put into your hands as your inheritance in order that you may receive it, honor it, add to it, and one day faithfully hand it on to your children. Thus do we mortals achieve immortality in the permanent things which we create in common. If you always keep that in mind you will find a meaning in life and work and acquire the right attitude toward other nations and ages.

Mindfulness works with continuous awareness of body, breath; feelings, thoughts, intentions. Our state of mind, our positive or negative attitude towards the world, is closely related to our experiences of happiness or suffering. Mindfulness is awareness of everything that is happening in the moment of 'Now'. Mindfulness is a self development technique that will change the focus of our mind towards happiness. Mindfulness is continuous undisturbed awareness of the present moment. Fully aware of here, and now, we pay attention to what is happening right in front of us, we set aside our mental and emotional baggage. To be mindful we have to re-train our mind.

The relatively new trouble with mass society is perhaps even more serious, but not because of the masses themselves, but because this society is essentially a consumers’ society where leisure time is used no longer for self-perfection or acquisition of more social status, but for more and more consumption and more and more entertainment…To believe that such a society will become more “cultured” as time goes on and education has done its work, is, I think, a fatal mistake. The point is that a consumers’ society cannot possibly know how to take care of a world and the things which belong exclusively to the space of worldly appearances, because its central attitude toward all objects, the attitude of consumption, spells ruin to everything it touches.

Simply changing one three-letter word can often spell the difference between failure and success in changing people without giving offense or arousing resentment. Many people begin their criticism with sincere praise followed by the word “but” and ending with a critical statement. For example, in trying to change a child’s careless attitude toward studies, we might say, “We’re really proud of you, Johnnie, for raising your grades this term. But if you had worked harder on your algebra, the results would have been better.” In this case, Johnnie might feel encouraged until he heard the word “but.” He might then question the sincerity of the original praise. To him, the praise seemed only to be a contrived lead-in to a critical inference of failure. Credibility would be strained, and we probably would not achieve our objectives of changing Johnnie’s attitude toward his studies. This could be easily overcome by changing the word “but” to “and.” “We’re really proud of you, Johnnie, for raising your grades this term, and by continuing the same conscientious efforts next term, your algebra grade can be up with all the others.

Cyrano’s attitude toward the sweetmeat vendor thus foreshadows his attitude toward the body in general (it is not a zone of pleasure) and the fair sex in particular. More comfortable with the gallant word (such as, “despite my Gascon pride”) or gesture (“He kisses her hand”) than with the idea of accepting her “dainties,” he settles for a mere “trifle,” for which silliness he is lambasted by his friend Le Bret. Under the guise of gallantry, Cyrano has found a way to formalize a circumspection with regard to women, a hesitancy and perhaps a fear that we see at work also in his relation to Roxane. His relation to sex is purely rhetorical. Cyrano himself attributes his unease with women to fear of being laughed at. By his own admission, the distance he imposes between himself and women is a form of self-defense: “My heart always cowers behind the defence of my wit. I

Education is not the only area where an oppositional black mindset has been detrimental to social and economic progress. Black cultural attitudes toward work, authority, dress, sex, and violence have also proven counterproductive, inhibiting the development of the kind of human capital that has lead to socioeconomic advancement for other groups.

Achievement is no hocus-pocus. It's focus, focus!

Security is mostly a superstition. It does not exist in nature, nor do the children of men as a whole experience it. God Himself is not secure, having given man dominion over His works! Avoiding danger is no safer in the long run than outright exposure. The fearful are caught as often as the bold. Faith alone defends. Life is either a daring adventure or nothing. To keep our faces toward change and behave like free spirits in the presence of fate is strength undefeatable.

Today Americans, who used to feel welcomed wherever we went, travel abroad with trepidation. We know we are not trusted or liked, that we are even hated, by millions of people around the globe. We must ask ourselves why this is so and do the work of discovering our historical behavior toward the other countries and peoples of the planet. As disturbing as this will be, it is a first step toward a peaceful existence. Not because we can make peace for our country, but because we can make peace without ourselves by changing any harmful behavior or attitudes that contribute to our present predicament. Choose any country on the map that appears to hate America. Listen to what people are shouting at their rallies and read what their banners proclaim in the street. Sit with their anger until you can see America through their eyes... Remember that you, yourself, are America. The U.S. Behave as if you are the entire country and carry yourself with humility and dignity.

Think, dear Sir, of the world that you carry inside you, and call this thinking whatever you want to: a remembering of your own childhood or a yearning toward a future of your own — only be attentive to what is arising within you, and place that above everything you perceive around you. What is happening on your innermost self is worthy of your entire love; somehow you must find a way to work at it, and not lose too much time or too much courage in clarifying your attitude toward people.

Blaming others for your low self-esteem, for your lack of money, for being overweight, or for feeling bad, is NOT going to make your life better. Take responsibility. Work on it. The choice is yours.

Calling resists privatization by insisting on the totality of faith. Calling resists politicization by demanding a tension with every human allegiance and association. Calling resists polarization by requiring an attitude toward, and action in, society that is inevitably transforming because it is constantly engaged. Grand Christian movements will rise and fall. Grand campaigns will be mounted and grand coalitions assembled. But all together such coordinated efforts will never match the influence of untold numbers of followers of Christ living out their callings faithfully across the vastness and complexity of modern society.

we can discover this meaning in life in three different ways: (1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering.

Painting, by its nature, cannot provide an object of simultaneous collective reception... as film is able to do today... And while efforts have been made to present paintings to the masses in galleries and salons, this mode of reception gives the masses no means of organizing and regulating their response. Thus, the same public which reacts progressively to a slapstick comedy inevitably displays a backward attitude toward Surrealism.

Joan Williams at the Center for WorkLife Law said "My strongest advice to young women: Don't just try to find a man who's supportive of women. That's a threshold. But consider, what is his attitude toward himself and ambition? That's what determines your future. If he's ambitious and feels entitled to that ambition, you're going to end up embattled, marginalized, and divorced.

You go out into your world, and try and find the things that will be useful to you. Your weapons. Your tools. Your charms. You find a record, or a poem, or a picture of a girl that you pin to the wall and go, "Her. I'll try and be her. I'll try and be her - but here." You observe the way others walk, and talk, and you steal little bits of them - you collage yourself out of whatever you can get your hands on. You are like the robot Johnny 5 in Short Circuit, crying, "More input! More input for Johnny 5! as you rifle through books and watch films and sit in front of the television, trying to guess which of these things that you are watching - Alexis Carrington Colby walking down a marble staircase; Anne of Green Gables holding her shoddy suitcase; Cathy wailing on the moors; Courtney Love wailing in her petticoat; Dorothy Parker gunning people down; Grace Jones singing "Slave to the Rhythm" - you will need when you get out there. What will be useful. What will be, eventually, you? And you will be quite on your own when you do all this. There is no academy where you can learn to be yourself; there is no line manager slowly urging you toward the correct answer. You are midwife to yourself, and will give birth to yourself, over and over, in dark rooms, alone. And some versions of you will end in dismal failure - many prototypes won't even get out the front door, as you suddenly realize that no, you can't style-out an all-in-one gold bodysuit and a massive attitude problem in Wolverhampton. Others will achieve temporary success - hitting new land-speed records, and amazing all around you, and then suddenly, unexpectedly exploding, like the Bluebird on Coniston Water. But one day you'll find a version of you that will get you kissed, or befriended, or inspired, and you will make your notes accordingly, staying up all night to hone and improvise upon a tiny snatch of melody that worked. Until - slowly, slowly - you make a viable version of you, one you can hum every day. You'll find the tiny, right piece of grit you can pearl around, until nature kicks in, and your shell will just quietly fill with magic, even while you're busy doing other things. What your nature began, nature will take over, and start completing, until you stop having to think about who you'll be entirely - as you're too busy doing, now. And ten years will pass without you even noticing. And later, over a glass of wine - because you drink wine now, because you are grown - you will marvel over what you did. Marvel that, at the time, you kept so many secrets. Tried to keep the secret of yourself. Tried to metamorphose in the dark. The loud, drunken, fucking, eyeliner-smeared, laughing, cutting, panicking, unbearably present secret of yourself. When really you were about as secret as the moon. And as luminous, under all those clothes.

Even at seventeen, Dolores was judgemental, prejudiced and sadistic, although her conscientious attitude, her saccharine manner towards her superiors, and the ruthlessness and stealth with which she took credit for other people’s work soon gained her advancement. Before

...the ultimately possible attitudes toward life are irreconcilable, and hence their struggle can never be brought to a final conclusion. Thus it is necessary to make a decisive choice. Whether, under such conditions, science is a worth while 'vocation' for somebody, and whether science itself has an objectively valuable 'vocation' are again value judgments about which nothing can be said in the lecture-room. To affirm the value of science is a presupposition for teaching there. I personally by my very work answer in the affirmative, and I also do so from precisely the standpoint that hates intellectualism as the worst devil, as youth does today, or usually only fancies it does. In that case the word holds for these youths: 'Mind you, the devil is old; grow old to understand him.' This does not mean age in the sense of the birth certificate. It means that if one wishes to settle with this devil, one must not take flight before him as so many like to do nowadays. First of all, one has to see the devil's ways to the end in order to realize his power and his limitations.

The ultimate expression of this Christian attitude toward the power of money is what we will call profanation. To profane money, like all other powers, is to take away its sacred character.... Giving to God is the act of profanation par excellence.... We need to regain an appreciation of gifts that are not utilitarian. We should meditate on the story in the Gospel of John where Mary wastes precious ointment on Jesus. The one who protests against this free gift is Judas. He would have preferred it to be used for good works, for the poor. He wanted such an enormous sum of money to be spent usefully. Giving to God introduces the useless into the world of efficiency, and this is an essential witness to faith in today's world.

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary ‘working’ men. They are a race apart—outcasts, like criminals and prostitutes. Working men ‘work’, beggars do not ‘work’; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not ‘earn’ his living, as a bricklayer or a literary critic ‘earns’ his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar’s livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course—but, then, many reputable trades are quite useless.

The most realistic distinction between the investor and the speculator is found in their attitude toward stock-market movements. The speculator’s primary interest lies in anticipating and profiting from market fluctuations. The investor’s primary interest lies in acquiring and holding suitable securities at suitable prices. Market movements are important to him in a practical sense, because they alternately create low price levels at which he would be wise to buy and high price levels at which he certainly should refrain from buying and probably would be wise to sell. It is far from certain that the typical investor should regularly hold off buying until low market levels appear, because this may involve a long wait, very likely the loss of income, and the possible missing of investment opportunities. On the whole it may be better for the investor to do his stock buying whenever he has money to put in stocks, except when the general market level is much higher than can be justified by well-established standards of value. If he wants to be shrewd he can look for the ever-present bargain opportunities in individual securities. Aside from forecasting the movements of the general market, much effort and ability are directed on Wall Street toward selecting stocks or industrial groups that in matter of price will “do better” than the rest over a fairly short period in the future. Logical as this endeavor may seem, we do not believe it is suited to the needs or temperament of the true investor—particularly since he would be competing with a large number of stock-market traders and first-class financial analysts who are trying to do the same thing. As in all other activities that emphasize price movements first and underlying values second, the work of many intelligent minds constantly engaged in this field tends to be self-neutralizing and self-defeating over the years. The investor with a portfolio of sound stocks should expect their prices to fluctuate and should neither be concerned by sizable declines nor become excited by sizable advances. He should always remember that market quotations are there for his convenience, either to be taken advantage of or to be ignored. He should never buy a stock because it has gone up or sell one because it has gone down. He would not be far wrong if this motto read more simply: “Never buy a stock immediately after a substantial rise or sell one immediately after a substantial drop.” An

Perhaps the attitude for us to take towards our many failures is the one adopted by Gopal Krishna Gokhale towards those of the Moderate nationalists: Let us not forget that we are at a stage of the country’s progress when our achievements are bound to be small, and our disappointments frequent and trying. That is the place which it has pleased Providence to assign to us in this struggle, and our responsibility is ended when we have done the work which belongs to that place. It will, no doubt, be given to our countrymen of future generations to serve India by their successes; we, of the present generation, must be content to serve her mainly by our failures. For, hard though it be, out of those failures the strength will come which in the end will accomplish great tasks.9

All the beliefs, habits, tastes, emotions, mental attitudes that characterize our time are really designed to sustain the mystique of the party and prevent the true nature of present-day society from being perceived. Physical rebellion, or any preliminary move toward rebellion, is at present not possible. From the proletarians nothing is to be feared. Left to themselves, they will continue from generation to generation and century to century, working, breeding, and dying, not only without the power of grasping that the world could be other than it is. They could only become dangerous if the advance of industrial technique made it necessary to educate them more highly; but since military and commercial rivalry are no longer important, the level of popular education is actually declining. What opinions the masses hold,or do not hold, is looked on as matter of indifference. They can me granted intellectual liberty because they have no intellect.

The truth is that I work much harder than I play, because I enjoy the work more. My attitude towards my career is whistle while you work. Every 18 hour day on a set is fun for me. Every all nighter in the studio is a joy. Every 4:30 wake up call is a blessing. I have places I like to go while on vacation, but the first thing I pack isnt my swimsuit, its always my computer. I know after the first day of jet skiing or hanging in the spa, im going to be ready to go back to work.

Very few, even among those who have taken the keenest interest in the progress of the revolution in natural knowledge set afoot by the publication of the 'Origin of Species'; and who have watched, not without astonishment, the rapid and complete change which has been effected both inside and outside the boundaries of the scientific world in the attitude of men's minds towards the doctrines which are expounded in that great work, can have been prepared for the extraordinary manifestation of affectionate regard for the man, and of profound reverence for the philosopher, which followed the announcement, on Thursday last, of the death of Mr Darwin.

There's a certain progression in the journey to God regarding our attitude towards suffering. In the beginning, we flee from suffering. As we mature, we reluctantly accept it as necessary. As the Spirit works more deeply in our hearts, we little by little lose our fear of suffering and become able to rejoice in it, even to love it.

OBSOLETE, adj. No longer used by the timid. Said chiefly of words. A word which some lexicographer has marked obsolete is ever thereafter an object of dread and loathing to the fool writer, but if it is a good word and has no exact modern equivalent equally good, it is good enough for the good writer. Indeed, a writer's attitude toward "obsolete" words is as true a measure of his literary ability as anything except the character of his work. A dictionary of obsolete and obsolescent words would not only be singularly rich in strong and sweet parts of speech; it would add large possessions to the vocabulary of every competent writer who might not happen to be a competent reader.

For within the very structure of family life, in families that do or did embrace the male religions, are the almost invisibly accepted social customs and life patterns that reflect the one-time strict adherence to the biblical scriptures. Attitudes towards double-standard premarital virginity, double-standard marital fidelity, the sexual autonomy of women, illegitimacy, abortion, contraception, rape, childbirth, the importance of marriage and children to women, the responsibilities and role of women in marriage, women as sex objects, the sexual identification of passivity and aggressiveness, the roles of women and men in work or social situations, women who express their ideas, female leadership, the intellectual activities of women, the economic activities and needs of women and the automatic assumption of the male as breadwinner and protector have all become so deeply ingrained that feelings and values concerning these subjects are often regarded, by both women and men, as natural tendencies or even human instinct.

The commercialization of molecular biology is the most stunning ethical event in the history of science, and it has happened with astonishing speed. For four hundred years since Galileo, science has always proceeded as a free and open inquiry into the workings of nature. Scientists have always ignored national boundaries, holding themselves above the transitory concerns of politics and even wars. Scientists have always rebelled against secrecy in research, and have even frowned on the idea of patenting their discoveries, seeing themselves as working to the benefit of all mankind. And for many generations, the discoveries of scientists did indeed have a peculiarly selfless quality... Suddenly it seemed as if everyone wanted to become rich. New companies were announced almost weekly, and scientists flocked to exploit genetic research... It is necessary to emphasize how significant this shift in attitude actually was. In the past, pure scientists took a snobbish view of business. They saw the pursuit of money as intellectually uninteresting, suited only to shopkeepers. And to do research for industry, even at the prestigious Bell or IBM labs, was only for those who couldn't get a university appointment. Thus the attitude of pure scientists was fundamentally critical toward the work of applied scientists, and to industry in general. Their long-standing antagonism kept university scientists free of contaminating industry ties, and whenever debate arose about technological matters, disinterested scientists were available to discuss the issues at the highest levels. But that is no longer true. There are very few molecular biologists and very few research institutions without commercial affiliations. The old days are gone. Genetic research continues, at a more furious pace than ever. But it is done in secret, and in haste, and for profit.

A boy, by the age of 3 years, senses that his destiny is to be a man, so he watches his father particularly-his interests, manner, speech, pleasures, his attitude toward work. The fact is that child rearing is a long, hard job, the rewards are not always immediately obvious, the work is undervalued, and parents are just as human and almost as vulnerable as their children. Without freedom of choice, there is no creativity. Without creativity, there is no life. Respect children because they're human beings and they deserve respect, and they'll grow up to be better people. Physical punishment teaches children that the larger, stronger person has the power to get his way, whether or not he is in the right, and they may resent this in the parent-for

Your Creative Autobiography 1. What is the first creative moment you remember? 2. Was anyone there to witness or appreciate it? 3. What is the best idea you’ve ever had? 4. What made it great in your mind? 5. What is the dumbest idea? 6. What made it stupid? 7. Can you connect the dots that led you to this idea? 8. What is your creative ambition? 9. What are the obstacles to this ambition? 10. What are the vital steps to achieving this ambition? 11. How do you begin your day? 12. What are your habits? What patterns do you repeat? 13. Describe your first successful creative act. 14. Describe your second successful creative act. 15. Compare them. 16. What are your attitudes toward: money, power, praise, rivals, work, play? 17. Which artists do you admire most? 18. Why are they your role models? 19. What do you and your role models have in common? 20. Does anyone in your life regularly inspire you? 21. Who is your muse? 22. Define muse. 23. When confronted with superior intelligence or talent, how do you respond? 24. When faced with stupidity, hostility, intransigence, laziness, or indifference in others, how do you respond? 25. When faced with impending success or the threat of failure, how do you respond? 26. When you work, do you love the process or the result? 27. At what moments do you feel your reach exceeds your grasp? 28. What is your ideal creative activity? 29. What is your greatest fear? 30. What is the likelihood of either of the answers to the previous two questions happening? 31. Which of your answers would you most like to change? 32. What is your idea of mastery? 33. What is your greatest dream?

Over what do I have control? A few very important things. My thoughts, which I can take captive by the power of the Holy Spirit. And if I can control my thoughts, it follows that I can control my attitude—toward my body, my stuff, my relationships, and my circumstances. If my thoughts and attitude are in control, my words will be as well, and my actions. The redeemed obediently submit thought, word, and deed to their heavenly Ruler, trusting uncertainty to him who “works all things according to the counsel of his will” (Eph 1:11). They step away from the throne, acknowledging that they are utterly unqualified to fill 

If you lack open communication and honesty in your life – It’s time to look within. Are you someone who handles heavy, emotional, or tough information well or do you often get excessively agitated, upset, or depressed? My rule of thumb is that no topic ‘should’ ever be off limits with a loved one. That is the goal to work towards. The point being, if you’re easy to talk to, people will talk to you! If you’re not, then they won’t!

- Paddle Your Own Canoe Voyager upon life's sea, To yourself be true, And whatever your lot may be, Paddle your own canoe. Never, though the winds may rave, Falter or look back; But upon the darkest wave Leave a shining track. Paddle your own canoe. Nobly dare the wildest storm, Stem the hardest gale, Brave of heart and strong of arm You will never fail. When the world is cold and dark, Keep your aim in view; And toward the beacon work, Paddle your own canoe. ... ..Would you crush the giant wrong, In the world's free fight? With a spirit brave and strong, Battle for the right. And to break the chains that bind The many to the few To enfranchise slavish mind,- Paddle your own canoe. Nothing great is lightly won, Nothing won is lost, Every good deed, nobly done, Will repay the cost. Leave to Heaven, in humble trust, All you will to do: But if succeed, you must Paddle your own canoe.

Trends working at least marginally towards the implantation of a very narrow range of attitudes, memories, and opinions include control of major television networks and newspapers by a small number of similarly motivated powerful corporation and individuals, the disappearance of competitive daily newspapers in many cities, the replacement of substantive debate by sleaze in political campaigns, and episodic erosion of the principal of the separation of powers.

The repeated attempts that have been made to improve humanity - in particular to make it more peacable - have failed, because nobody has understood the full depth and vigour of the instincts of aggression innate in each individual. Such efforts do not seek to do more than encourage the positive, well-wishing impulses of the person while denying or suppressing his aggressive ones. And so they have been doomed to failure from the beginning. But psychoanalysis has different means at its disposal for a task of this kind. It cannot, it is true, altogether do away with man's aggressive instinct as such; but it can, by diminishing the anxiety which accentuates those instincts, break up the mutual reinforcement that is going on all the time between his hatred and his fear. When, in our analytic work, we are always seeing how the resolution of early infantile anxiety not only lessens and modifies the child's aggressive impulses, but leads to a more valuable employment and gratification of them from a social point of view; how the child shows an ever-grwing, deeply rooted desire to be loved and to love, and to be at peace with the world about it; and how much pleasure and benefit, and what a lessening of anxiety it derives from the fulfilment of this desire - when we see all this, we are ready to believe that what now would seem a Utopian state of things may well come true in those distant days when, as I hope, child-analysis will become as much a part of every person's upbringing as school-education is now. Then, perhaps, that hostile attitude, springing from fear and suspicion, which is latent more or less strongly in each human being, and which intensifies a hundredfold in him every impulse of destruction, will give way to kindlier and more trustful feelings towards his fellowmen, and people may inhabit the world together in greater peace and goodwill than they do now.

My attitude toward woman’s wretched position in society and my ideas about all the changes necessary there, were interesting to you, weren’t they, in so far as they made for literature? That my particular emotional orientation, in wrenching myself free from patterned standardized feminine feelings, enabled me to do some passably good work with poetry—all that was fine, wasn’t it—something for you to sit up and take notice of! And you saw in one of my first letters to you (the one you had wanted to make use of, then, in the Introduction to your Paterson) an indication that my thoughts were to be taken seriously, because that too could be turned by you into literature, as something disconnected from life. But when my actual personal life crept in, stamped all over with the very same attitudes and sensibilities and preoccupations that you found quite admirable as literature—that was an entirely different matter, wasn’t it? No longer admirable, but, on the contrary, deplorable, annoying, stupid, or in some other way unpardonable; because those very ideas and feelings which make one a writer with some kind of new vision, are often the very same ones which, in living itself, make one clumsy, awkward, absurd, ungrateful, confidential where most people are reticent, and reticent where one should be confidential, and which cause one, all too often, to step on the toes of other people’s sensitive egos as a result of one’s stumbling earnestness or honesty carried too far.

Andrea Meyer: What do you think your films offer to people today? Agnès Varda: I would say energy. I would say love for filming, intuition. I mean, a woman working with her intuition and trying to be intelligent. It's like a stream of feelings, intuition, and joy of discovering things. Finding beauty where it's maybe not. Seeing. And, on the other hand, trying to be structural, organized; trying to be clever. And doing what I believe is cinécriture, what I always call cine-writing. Which is not a screenplay. Which is not only the narration words. It's choosing the subject, choosing the place, the season, the crew, choosing the shots, the place, the lens, the light. Choosing your attitude towards people, towards actors. Then choosing the editing, the music. Choosing contemporary musicians. Choosing the tune of the mixing. Choosing the publicity material, the press book, the poster. You know, it's a handmade work of filmmaking - that I really believe. And I call that cine-writing.

If you aren’t paranoid before you arrive in this city, give it a few weeks and you will soon notice it creeping in, dripping into your subconscious like a leaky tap. The trick is not to give a flying fuck what anyone thinks about you, and if you are in the right frame of mind this can be an easy trick to perform but if not you’ll soon notice that for a city full of people who do a great Stevie Wonder impersonation when it comes to the homeless and beggars and casual violence towards others, wearing the wrong kind of shoes or a cheap suit brings out a sneering, hateful attitude that can have weaker minded individuals locked in their houses for weeks before harassing their doctors for prescriptions of Prozac and Beta blockers just to make it out the front door.

When it comes to specifying the values particular to paganism, people have generally listed features such as these: an eminently aristocratic conception of the human individual; an ethics founded on honor (“shame” rather than “sin”); an heroic attitude toward life’s challenges; the exaltation and sacralization of the world, beauty, the body, strength, health; the rejection of any “worlds beyond”; the inseparability of morality and aesthetics; and so on. From this perspective, the highest value is undoubtedly not a form of “justice” whose purpose is essentially interpreted as flattening the social order in the name of equality, but everything that can allow a man to surpass himself. To paganism, it is pure absurdity to consider the results of the workings of life’s basic framework as unjust. In the pagan ethic of honor, the classic antithesis noble vs. base, courageous vs. cowardly, honorable vs. dishonorable, beautiful vs. deformed, sick vs. healthy, and so forth, replace the antithesis operative in a morality based on the concept of sin: good vs. evil, humble vs. vainglorious, submissive vs. proud, weak vs. arrogant, modest vs. boastful, and so on. However, while all this appears to be accurate, the fundamental feature in my opinion is something else entirely. It lies in the denial of dualism.

Over the months since she had joined them, he had seen her attitude toward him change until they had shared a rather specialized kind of friendship. He liked her; she liked him. Everything had been fine up to that point. Why couldn't she just leave it alone? Garion surmised that it probably had something to do with the inner workings of the female mind. As soon as a friendship passed a certain point - some obscure and secret boundary - a woman quite automatically became overwhelmed by a raging compulsion to complicate things.

Millennial guys seemed, to the sociologists and anthropologists who studied them, to have attitudes toward women that portended a new era of equity—especially at work. But the reality was, indeed, far more complicated. Later surveys and studies would suggest that Millennial men as a whole turned out to be as “traditional,” and even less egalitarian, in their attitudes towards gender as their fathers—which made experts eventually posit that growing up with fathers impacted by gender masculinity crisis made them more, not less, resistant to gender equality.

Their attitude toward another aspect of organization shows the same bias. What of the "group life", the loss of individualism? Once upon a time it was conventional for young men to view the group life of the big corporations as one of its principal disadvantages. Today, they see it as a positive boon. Working with others, they believe, will reduce the frustration of work, and they often endow the accompanying suppression of ego with strong spiritual overtones. They will concede that there is often a good bit of wasted time in the committee way of life and that the handling of human relations involves much suffering of fools gladly. But this sort of thing, they say, is the heart of the organization man's job, not merely the disadvantages of it. "Any man who feels frustrated by these things," one young trainee with face unlined said to me, "can never be an executive".

What are some of the markers of low self-esteem, besides consciously harsh self-judgment? As mentioned above, an inflated, grandiose view of oneself—frequently seen in politicians, for example. Craving the good opinion of others. Frustration with failure. A tendency to blame oneself excessively when things go wrong, or, on the other hand, an insistence on blaming others: in other words, the propensity to blame someone. Mistreating those who are weaker or subordinate, or accepting mistreatment without resistance. Argumentativeness—having to be in the right or, obversely, assuming that one is always in the wrong. Trying to impose one’s opinion on others or, on the contrary, being afraid to say what one thinks for fear of being judged. Allowing the judgments of others to influence one’s emotions or, its mirror opposite, rigidly rejecting what others may have to say about one’s work or behavior. Other traits of low self-esteem are an overwrought sense of responsibility for other people in relationships and, as we will discuss shortly, an inability to say no. The need to achieve in order to feel good about oneself. How one treats one’s body and psyche speaks volumes about one’s self-esteem: abusing body or soul with harmful chemicals, behaviors, work overload, lack of personal time and space all denote poor self-regard. All of these behaviors and attitudes reveal a fundamental stance towards the self that is conditional and devoid of true self-respect. Self-esteem

Bakunin's warnings about the "Red bureaucracy" that would institute "the worst of all despotic governments" were long before Lenin, and were directed against the followers of Mr. Marx. There were, in fact, followers of many different kinds; Pannekoek, Luxemburg, Mattick and others are very far from Lenin, and their views often converge with elements of anarcho-syndicaIism. Korsch and others wrote sympathetically of the anarchist revolution in Spain, in fact. There are continuities from Marx to Lenin, but there are also continuities to Marxists who were harshly critical of Lenin and Bolshevism. Teodor Shanin's work in the past years on Marx's later attitudes towards peasant revolution is also relevant here. I'm far from being a Marx scholar, and wouldn't venture any serious judgement on which of these continuities reflects the "real Marx," if there even can be an answer to that question.

I'm not saying that French books are talented, and intelligent, and noble. They don't satisfy me either. But they're less boring than the Russian ones, and not seldom one finds in them the main element of creative work––a sense of personal freedom, which Russian authors don't have. I can't remember a single new book in which the author doesn't do his best, from the very first page, to entangle himself in all possible conventions and private deals with his conscience. One is afraid to speak of the naked body, another is bound hand and foot by psychological analysis, a third must have "a warm attitude towards humanity," a fourth purposely wallows for whole pages in descriptions of nature, lest he be suspected of tendentiousness... One insists on being a bourgeois in his work, another an aristocrat, etc. Contrivance, caution, keeping one's own counsel, but no freedom nor courage to write as one wishes, and therefore no creativity. - A Boring Story

Trends working at least marginally towards the implantation of a very narrow range of attitudes, memories and opinions include control of major television networks and newspapers by a small number of similarly motivated powerful corporations and individuals, the disappearance of competitive daily newspapers in many cities, the replacement of substantive debate by sleaze in political campaigns, and episodic erosion of the principle of the separation of powers. It is estimated (by the American media expert Ben Bagditrian) that fewer than two dozen corporations control more than half of the global business in daily newspapers, magazines, television, books and movies!

Followers Everywhere To start with; Facebook : 10K followers !! Instagram : 710 followers !! Twitter : 20K followers !! Followers!! Followers!! And Followers!! Well, who are these followers? Just more than being a crowd of audience, who are they? Ever thought of? And for what purpose are they following you or someone else? Is it because you are a famous personality, a best friend, or you're someone who holds a high status in the society or just because you're simply rich enough to be followed ? Everyone live their life the way they want to. No one is bound to live under certain limitations or boundaries. Every individual have their own freedom in life. Each one of them is unique too. But what holds us different from others is the work we do for ourselves and for our society. Our behaviour, personality, nature, our attitude towards life and our talents hold us apart from others. Some people are really good and some are really worse than you ever thought of. What I'm trying to say is that some are 'legally' good and they may or may not hold a high position in the society and some are 'illegally' good and they may or may not hold a high position in the society. I just want to say that follow people for who they actually are, for the good work they do for themselves and for everyone. And respect them by being their true follower in a true sense. The person whom you follow doesn't need to be a rich or poor. A person should be rich by heart and poor by wealth! Even I'm not someone to be followed, yet I do have a few followers. It's not because I'm some great personality or a renowned writer, but might be because they like my work. And I feel happy for that. And I thank God for blessing me with this wonderful skill of writing. Even I follow many people including some really great personalities for their good work and for their kind way of serving the society and the poor. And I believe that, this is the true way to show respect for them.

The Work of Art. When I watch the audience at a concert or the crowd in the picture gallery I ask myself sometimes what exactly is their reaction towards the work of art. It is plain that often they feel deeply, but I do not see that their feeling has any effect, and if it has no effect its value is slender. Art to them is only a recreation or a refuge. It rests them from the work which they consider the justification of their existence or consoles them in their disappointment with reality. It is the glass of beer which the labourer drinks when he pauses in his toil or the peg of gin which the harlot takes to snatch a moment's oblivion from the pain of life. Art for art's sake means no more than gin for gin's sake. The dilettante who cherishes the sterile emotions which he receives from the contemplation of works of art has little reason to rate himself higher than the toper. His is the attitude of the pessimist. Life is a struggle or a weariness and in art he seeks repose or forgetfulness. The pessimist refuses reality, but the artist accepts it. The emotion caused by a work of art has value only if it has an effect on character and so results in action. Whoever is so affected is himself an artist. The artist's response to the work of art is direct and reasonable, for in him the emotion is translated into ideas which are pertinent to his own purposes, and to him ideas are but another form of action. But I do not mean that it is only painters, poets and musicians who can respond profitably to the work of art; the value of art would be much diminished; among artists I include the practitioners of the most subtle, the most neglected and the most significant of all the arts, the art of life.

Celebrities are our most visible and binding embodiments of ideology at work: the way we pinpoint and police representations of everything from blackness to queerness, from femininity to pregnancy. Which is why the success of these unruly women is inextricable from the confluence of attitudes toward women in the 2010s: the public reembrace of feminism set against a backdrop of increased legislation of women’s bodies, the persistence of the income gap, the policing of how women’s bodies should look and act in public, and the election of Trump. Through this lens, unruliness can be viewed as an amplification of anger about a climate that publicly embraces equality but does little to enact change. It’s no wonder we have such mixed feelings about these women: they’re constant reminders of the chasm between what we think we believe and how we actually behave.

Questions for Self-Examination 1.  How do you define creativity? Do you consider yourself a creative person? Do you follow through on your creative ideas? 2.  How often do you direct your creative energies into negative paths of expression? Do you exaggerate or embellish “facts” to support your point of view? 3.  Are you comfortable with your sexuality? If not, are you able to work toward healing your sexual imbalances? Do you use people for sexual pleasure, or have you felt used? Are you strong enough to honor your sexual boundaries? 4.  Do you keep your word? What is your personal code of honor? of ethics? Do you negotiate your ethics depending upon your circumstances? 5.  Do you have an impression of God as a force that exerts justice in your life? 6.  Are you a controlling person? Do you engage in power plays in your relationships? Are you able to see yourself clearly in circumstances related to power and money? 7.  Does money have authority over you? Do you make compromises that violate your inner self for the sake of financial security? 8. How often do survival fears dictate your choices? 9.  Are you strong enough to master your fears concerning finances and physical survival, or do they control you and your attitudes? 10.  What goals do you have for yourself that you have yet to pursue? What stands in the way of your acting upon those goals?

God does not will evil or sin. Many things happen that God does not will. But he still permits them, in his wisdom, and they remain a stumbling block or scandal to our minds. God asks us to do all we can to eliminate evil. But despite our efforts, there is always a whole set of circumstances which we can do nothing about, which are not necessarily willed by God but nevertheless are permitted by him, and which God invites us to consent to trustingly and peacefully, even if they make us suffer and cause us problems. We are not being asked to consent to evil, but to consent to the mysterious wisdom of God who permits evil. Our consent is not a compromise with evil but the expression of our trust that God is stronger than evil. This is a form of obedience that is painful but very fruitful. It means that after we have done everything in our power, we are invited, faced with what is still imposed on our will by events, to practice an attitude of abandonment and filial trust toward our heavenly Father, in the faith that “for those who love God, everything works together for good.”12

Humans never outgrow their need to connect with others, nor should they, but mature, truly individual people are not controlled by these needs. Becoming such a separate being takes the whole of a childhood, which in our times stretches to at least the end of the teenage years and perhaps beyond. We need to release a child from preoccupation with attachment so he can pursue the natural agenda of independent maturation. The secret to doing so is to make sure that the child does not need to work to get his needs met for contact and closeness, to find his bearings, to orient. Children need to have their attachment needs satiated; only then can a shift of energy occur toward individuation, the process of becoming a truly individual person. Only then is the child freed to venture forward, to grow emotionally. Attachment hunger is very much like physical hunger. The need for food never goes away, just as the child's need for attachment never ends. As parents we free the child from the pursuit of physical nurturance. We assume responsibility for feeding the child as well as providing a sense of security about the provision. No matter how much food a child has at the moment, if there is no sense of confidence in the supply, getting food will continue to be the top priority. A child is not free to proceed with his learning and his life until the food issues are taken care of, and we parents do that as a matter of course. Our duty ought to be equally transparent to us in satisfying the child's attachment hunger. In his book On Becoming a Person, the psychotherapist Carl Rogers describes a warm, caring attitude for which he adopted the phrase unconditional positive regard because, he said, “It has no conditions of worth attached to it.” This is a caring, wrote Rogers, “which is not possessive, which demands no personal gratification. It is an atmosphere which simply demonstrates I care; not I care for you if you behave thus and so.” Rogers was summing up the qualities of a good therapist in relation to her/his clients. Substitute parent for therapist and child for client, and we have an eloquent description of what is needed in a parent-child relationship. Unconditional parental love is the indispensable nutrient for the child's healthy emotional growth. The first task is to create space in the child's heart for the certainty that she is precisely the person the parents want and love. She does not have to do anything or be any different to earn that love — in fact, she cannot do anything, since that love cannot be won or lost. It is not conditional. It is just there, regardless of which side the child is acting from — “good” or “bad.” The child can be ornery, unpleasant, whiny, uncooperative, and plain rude, and the parent still lets her feel loved. Ways have to be found to convey the unacceptability of certain behaviors without making the child herself feel unaccepted. She has to be able to bring her unrest, her least likable characteristics to the parent and still receive the parent's absolutely satisfying, security-inducing unconditional love. A child needs to experience enough security, enough unconditional love, for the required shift of energy to occur. It's as if the brain says, “Thank you very much, that is what we needed, and now we can get on with the real task of development, with becoming a separate being. I don't have to keep hunting for fuel; my tank has been refilled, so now I can get on the road again.” Nothing could be more important in the developmental scheme of things.

There is indeed a poetical attitude to be adopted towards all things, but all things are not fit subjects for poetry. Into the secure and sacred house of Beauty the true artist will admit nothing that is harsh or disturbing, nothing that gives pain, nothing that is debatable, nothing about which men argue. He can steep himself, if he wishes, in the discussion of all the social problems of his day, poor-laws and local taxation, free trade and bimetallic currency, and the like; but when he writes on these subjects it will be, as Milton nobly expressed it, with his left hand, in prose and not in verse, in a pamphlet and not in a lyric. This exquisite spirit of artistic choice was not in Byron: Wordsworth had it not. In the work of both these men there is much that we have to reject, much that does not give us that sense of calm and perfect repose which should be the effect of all fine, imaginative work. But in Keats it seemed to have been incarnate, and in his lovely ODE ON A GRECIAN URN it found its most secure and faultless expression; in the pageant of the EARTHLY PARADISE and the knights and ladies of Burne-Jones it is the one dominant note. It is to no avail that the Muse of Poetry be called, even by such a clarion note as Whitman’s, to migrate from Greece and Ionia and to placard REMOVED and TO LET on the rocks of the snowy Parnassus. Calliope’s call is not yet closed, nor are the epics of Asia ended; the Sphinx is not yet silent, nor the fountain of Castaly dry. For art is very life itself and knows nothing of death; she is absolute truth and takes no care of fact; she sees (as I remember Mr. Swinburne insisting on at dinner) that Achilles is even now more actual and real than Wellington, not merely more noble and interesting as a type and figure but more positive and real.

FRIDAY, APRIL 2, 1943 Dearest Kitty, Oh my, another item has been added to my list of sins. Last night I was lying in bed, waiting for Father to tuck me in and say my prayers with me, when Mother came into the room, sat on my bed and asked very gently, “Anne, Daddy isn’t ready. How about if I listen to your prayers tonight?” “No, Momsy,” I replied. Mother got up, stood beside my bed for a moment and then slowly walked toward the door. Suddenly she turned, her face contorted with pain, and said, “I don’t want to be angry with you. I can’t make you love me!” A few tears slid down her cheeks as she went out the door. I lay still, thinking how mean it was of me to reject her so cruelly, but I also knew that I was incapable of answering her any other way. I can’t be a hypocrite and pray with her when I don’t feel like it. It just doesn’t work that way. I felt sorry for Mother—very, very sorry—because for the first time in my life I noticed she wasn’t indifferent to my coldness. I saw the sorrow in her face when she talked about not being able to make me love her. It’s hard to tell the truth, and yet the truth is that she’s the one who’s rejected me. She’s the one whose tactless comments and cruel jokes about matters I don’t think are funny have made me insensitive to any sign of love on her part. Just as my heart sinks every time I hear her harsh words, that’s how her heart sank when she realized there was no more love between us. She cried half the night and didn’t get any sleep. Father has avoided looking at me, and if his eyes do happen to cross mine, I can read his unspoken words: “How can you be so unkind? How dare you make your mother so sad!” Everyone expects me to apologize, but this is not something I can apologize for, because I told the truth, and sooner or later Mother was bound to find out anyway. I seem to be indifferent to Mother’s tears and Father’s glances, and I am, because both of them are now feeling what I’ve always felt. I can only feel sorry for Mother, who will have to figure out what her attitude should be all by herself. For my part, I will continue to remain silent and aloof, and I don’t intend to shrink from the truth, because the longer it’s postponed, the harder it will be for them to accept it when they do hear it! Yours, Anne

Besides, nothing good comes from living, anyway. You’ll be happy or fortunate sometimes, but that’s just a momentary thing. Every happiness will fade with time, and you can’t experience it all that often, either. Or you grow accustomed to it. Like drugs. You feel good when you use them, but then you develop resistance. If you just up the dose and take more, and more, and more each time, you eventually wreck your body, or you overdose and bite it that way. It’s nothing but boredom, stupidity, suffering, pain, and loneliness. That’s all living is. What is this “life is wonderful” stuff? Anyone singing humanity’s praises can eat shit. If living doesn’t bring you to despair, you’re blind, or an idiot without the mental capacity for proper thought. The clever ones, they use all sort of tricks to distract themselves from the abject lack of hope. They forget it’s all meaningless, and focus on the pleasure in front of them. Working little by little toward some goal, fulfilling their curiosity, moving their bodies, trying to move up in the world, playing around, having sex. It’s because if they don’t do those things, they can’t bear it. There is no meaning in life. We were just born as a result of sexual reproduction. Whether we live or die, nothing changes. Nothing is gained, nothing lost. The total amount of mass in the universe is the same. When entropy increases, even the things we’ve worked so desperately to leave behind will be unable to maintain their forms. Nihilism isn’t a belief, a stance, or an attitude. It’s the plain truth.

Lenin was once asked to define communism in a single sentence. ‘Communism is power to worker councils,’ he said, ‘plus electrification of the whole country.’ There can be no communism without electricity, without railroads, without radio. You couldn’t establish a communist regime in sixteenth-century Russia, because communism necessitates the concentration of information and resources in one hub. ‘From each according to his ability, to each according to his needs’ only works when produce can easily be collected and distributed across vast distances, and when activities can be monitored and coordinated over entire countries. Marx and his followers understood the new technological realities and the new human experiences, so they had relevant answers to the new problems of industrial society, as well as original ideas about how to benefit from the unprecedented opportunities. The socialists created a brave new religion for a brave new world. They promised salvation through technology and economics, thus establishing the first techno-religion in history, and changing the foundations of ideological discourse. Before Marx, people defined and divided themselves according to their views about God, not about production methods. Since Marx, questions of technology and economic structure became far more important and divisive than debates about the soul and the afterlife. In the second half of the twentieth century, humankind almost obliterated itself in an argument about production methods. Even the harshest critics of Marx and Lenin adopted their basic attitude towards history and society, and began thinking about technology and production much more carefully than about God and heaven.

April 1 Heartiness v. Heartlessness towards Others It is Christ . . . who also maketh intercession for us. . . . The Spirit . . . maketh intercession for the saints. Romans 8:34, 27 Do we need any more argument than this to become intercessors—that Christ “ever liveth to make intercession”; that the Holy Spirit “maketh intercession for the saints”? Are we living in such vital relationship to our fellow men that we do the work of intercession as the Spirit-taught children of God? Begin with the circumstances we are in—our homes, our business, our country, the present crisis as it touches us and others—are these things crushing us? Are they badgering us out of the presence of God and leaving us no time for worship? Then let us call a halt, and get into such living relationship with God that our relationship to others may be maintained on the line of intercession whereby God works His marvels. Beware of outstripping God by your very longing to do His will. We run ahead of Him in a thousand and one activities, consequently we get so burdened with persons and with difficulties that we do not worship God, we do not intercede. If once the burden and the pressure come upon us and we are not in the worshipping attitude, it will produce not only hardness toward God but despair in our own souls. God continually introduces us to people for whom we have no affinity, and unless we are worshipping God, the most natural thing to do is to treat them heartlessly, to give them a text like the jab of a spear, or leave them with a rapped-out counsel of God and go. A heartless Christian must be a terrible grief to Our Lord. Are we in the direct line of the intercession of our Lord and of the Holy Spirit?

Qualities such as honesty, determination, and a cheerful acceptance of stress, which can all be identified through probing questionnaires and interviews, may be more important to the company in the long run than one's college grade-point average or years of "related experience." Every business is only as good as the people it brings into the organization. The corporate trainer should feel his job is the most important in the company, because it is. Exalt seniority-publicly, shamelessly, and with enough fanfare to raise goosebumps on the flesh of the most cynical spectator. And, after the ceremony, there should be some sort of permanent display so that employees passing by are continuously reminded of their own achievements and the achievements of others. The manager must freely share his expertise-not only about company procedures and products and services but also with regard to the supervisory skills he has worked so hard to acquire. If his attitude is, "Let them go out and get their own MBAs," the personnel under his authority will never have the full benefit of his experience. Without it, they will perform at a lower standard than is possible, jeopardizing the manager's own success. Should a CEO proclaim that there is no higher calling than being an employee of his organization? Perhaps not-for fear of being misunderstood-but it's certainly all right to think it. In fact, a CEO who does not feel this way should look for another company to manage-one that actually does contribute toward a better life for all. Every corporate leader should communicate to his workforce that its efforts are important and that employees should be very proud of what they do-for the company, for themselves, and, literally, for the world. If any employee is embarrassed to tell his friends what he does for a living, there has been a failure of leadership at his workplace. Loyalty is not demanded; it is created. Why can't a CEO put out his own suggested reading list to reinforce the corporate vision and core values? An attractive display at every employee lounge of books to be freely borrowed, or purchased, will generate interest and participation. Of course, the program has to be purely voluntary, but many employees will wish to be conversant with the material others are talking about. The books will be another point of contact between individuals, who might find themselves conversing on topics other than the weekend football games. By simply distributing the list and displaying the books prominently, the CEO will set into motion a chain of events that can greatly benefit the workplace. For a very cost-effective investment, management will have yet another way to strengthen the corporate message. The very existence of many companies hangs not on the decisions of their visionary CEOs and energetic managers but on the behavior of its receptionists, retail clerks, delivery drivers, and service personnel. The manager must put himself and his people through progressively challenging courage-building experiences. He must make these a mandatory group experience, and he must lead the way. People who have confronted the fear of public speaking, and have learned to master it, find that their new confidence manifests itself in every other facet of the professional and personal lives. Managers who hold weekly meetings in which everyone takes on progressively more difficult speaking or presentation assignments will see personalities revolutionized before their eyes. Command from a forward position, which means from the thick of it. No soldier will ever be inspired to advance into a hail of bullets by orders phoned in on the radio from the safety of a remote command post; he is inspired to follow the officer in front of him. It is much more effective to get your personnel to follow you than to push them forward from behind a desk. The more important the mission, the more important it is to be at the front.

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

But whether I’m on deck or below it, I’ll never be far.” “Shall I take that as a promise? Or a threat?” She sauntered toward him, hands cocked on her hips in an attitude of provocation. His eyes swept her body, washing her with angry heat. She noted the subtle tensing of his shoulders, the frayed edge of his breath. Even exhausted and hurt, he still wanted her. For a moment, Sophia felt hope flicker to life inside her. Enough for them both. And then, with the work of an instant, he quashed it all. Gray stepped back. He gave a loose shrug and a lazy half-smile. If I don’t care about you, his look said, you can’t possibly hurt me. “Take it however you wish.” “Oh no, you don’t. Don’t you try that move with me.” With trembling fingers, she began unbuttoning her gown. “What the devil are you doing? You think you can just hike up your shift and make-“ “Don’t get excited.” She stripped the bodice down her arms, then set to work unlacing her stays. “I’m merely settling a score. I can’t stand to be in your debt a moment longer.” Soon she was down to her chemise and plucking coins from the purse tucked between her breasts. One, two, three, four, five… “There,” she said, casing the sovereigns on the table. “Six pounds, and”-she fished out a crown-“ten shillings. You owe me the two.” He held up open palms. “Well, I’m afraid I have no coin on me. You’ll have to trust me for it.” “I wouldn’t trust you for anything. Not even two shillings.” He glared at her a moment, then turned on his heel and exited the cabin, banging the door shut behind him. Sophia stared at it, wondering whether she dared stomp after him with her bodice hanging loose around her hips. Before she could act on the obvious affirmative, he stormed back in. “Here.” A pair of coins clattered to the table. “Two shillings. And”-he drew his other hand from behind his back-“your two leaves of paper. I don’t want to be in your debt, either.” The ivory sheets fluttered as he released them. One drifted to the floor. Sophia tugged a banknote from her bosom and threw it on the growing pile. To her annoyance, it made no noise and had correspondingly little dramatic value. In compensation, she raised her voice. “Buy yourself some new boots. Damn you.” “While we’re settling scores, you owe me twenty-odd nights of undisturbed sleep.” “Oh, no,” she said, shaking her head. “We’re even on that regard.” She paused, glaring a hole in his forehead, debating just how hateful she would make this. Very. “You took my innocence,” she said coldly-and completely unfairly, because they both knew she’d given it freely enough. “Yes, and I’d like my jaded sensibilities restored, but there’s no use wishing after rainbows, now is there?” He had a point there. “I suppose we’re squared away then.” “I suppose we are.” “There’s nothing else I owe you?” His eyes were ice. “Not a thing.” But there is, she wanted to shout. I still owe you the truth, if only you’d care enough to ask for it. If only you cared enough for me, to want to know. But he didn’t. He reached for the door. “Wait,” he said. “There is one last thing.” Sophia’s heart pounded as he reached into his breast pocket and withdrew a scrap of white fabric. “There,” he said, unceremoniously casting it atop the pile of coins and notes and paper. “I’m bloody tired of carrying that around.” And then he was gone, leaving Sophia to wrap her arms over her half-naked chest and stare numbly at what he’d discarded. A lace-trimmed handkerchief, embroidered with a neat S.H.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.