Autonomous Quotes

If I am truly to become an autonomous woman, then I must take over that role of being my own guardian...I not only have to become my own husband, but I need to be my own father, too.

I was a very autonomous and independent person with an inner life that nobody else had ever touched or perceived.

Human beings have an innate inner drive to be autonomous, self-determined, and connected to one another. And when that drive is liberated, people achieve more and live richer lives.

Parents teach children discipline for two different, indeed diametrically opposed, reasons: to render the child submissive to them and to make him independent of them. Only a self-disciplined person can be obedient; and only such a person can be autonomous.

Jiang was wrong. She was not dabbling in forces she could not control, for the gods were not dangerous. The gods had no power at all, except what she gave them. The gods could affect the universe only through humans like her. Her destiny had not been written in the stars, or in the registers of the Pantheon. She had made her choices fully and autonomously. And though she called upon the gods to aid her in battle, they were her tools from beginning to end. She was no victim of destiny. She was the last Speerly, commander of the Cike, and a shaman who called the gods to do her bidding. And she would call the gods to do such terrible things.

The brain is more than an assemblage of autonomous modules, each crucial for a specific mental function. Every one of these functionally specialized areas must interact with dozens or hundreds of others, their total integration creating something like a vastly complicated orchestra with thousands of instruments, an orchestra that conducts itself, with an ever-changing score and repertoire.

If there is no final place for civil disobedience, then the government has been made autonomous, and as such, it has been put in the place of the living God.

Word is murder of a thing, not only in the elementary sense of implying its absence - by naming a thing, we treat it as absent, as dead, although it is still present - but above all in the sense of its radical dissection: the word 'quarters' the thing, it tears it out of the embedment in its concrete context, it treats its component parts as entities with an autonomous existence: we speak about color, form, shape, etc., as if they possessed self-sufficient being.

Today we are raised with the notion that to be secure is to be financially autonomous. Amassing wealth is viewed as the primary rite of passage to a secure, autonomous existence.

Provided we can escape from the museums we carry around inside us, provided we can stop selling ourselves tickets to the galleries in our own skulls, we can begin to contemplate an art which re-creates the goal of the sorcerer: changing the structure of reality by the manipulation of living symbols ... Art tells gorgeous lies that come true.

But now we know there has been no one great disaster—only the slow-motion disaster of capitalism converting every living thing and idea into property.

Every being, created by God and unspoiled by man, is perfect, strictly defined and autonomous, entirely complete and at the same time with a built-in ability to grow and develop. This is the essence of its dignity and holiness. It is not an embodiment of God’s immense Personality, but only one of the realisations of His perfection.

Every person is a unique and autonomous person and actually, considered independently, the greatest artwork of all time...

The true work of art is born from the 'artist': a mysterious, enigmatic, and mystical creation. It detaches itself from him, it acquires an autonomous life, becomes a personality, an independent subject, animated with a spiritual breath, the living subject of a real existence of being.

Such journeys have convinced me that it is not always possible to restore one's boundaries after they have been blurred and made permeable by a relationship: try as we might, we cannot reconstitute ourselves as the autonomous beings we previously imagined ourselves to be.

Each individual possesses a conscience which to a greater or lesser degree serves to restrain the unimpeded flow of impulses destructive to others. But when he merges his person into an organizational structure, a new creature replaces autonomous man, unhindered by the limitations of individual morality, freed of humane inhibition, mindful only of the sanctions of authority.

The status of celebrity offers the promise of being showered with ‘all good things’ that capitalism has to offer. The grotesque display of celebrity lives (and deaths) is the contemporary form of the cult of personality; those ‘famous for being famous’ hold out the spectacular promise of the complete erosion of a autonomously lived life in return for an apotheosis as an image. The ideological function of celebrity (and lottery systems) is clear - like a modern ‘wheel of fortune’ the message is ‘all is luck; some are rich, some are poor, that is the way the world is...it could be you!

The majority of problems on this planet are the result of the idea that humans are not sovereign and autonomous, but property owned by primitive Gods and incompetent governments.

In order to become a reflective, autonomous and self-mentoring individual, one has to continuously learn from people, experiences and new ideas.

When not used as an instrument, the intellect becomes autonomous and dynamic and one can be sure that a man with such attitude is driven by his anima, otherwise he would discuss in a quiet, detached way.

I knew she loved me, but I wanted to hear it. The more she rejected me, the more aggressively I fought to tear down her walls. I pushed too far sometimes … like the camping trip. I tried to prove to her that she wasn’t as autonomous as she thought. I wanted to show her that it was okay to be vulnerable and to want me.

Don't just survive while waiting for someone's revolution to clear your head.

I wish people used wishes to modify themselves instead of others. Wish to be low maintenance. Wish to be autonomous, even.

As AI continues to develop, machines could become increasingly legitimate in autonomously making strategic decisions, an area where humans currently lead.

The civil magistrate cannot function without some ethical guidance, without some standard of good and evil. If that standard is not to be the revealed law of God… then what will it be? In some form or expression it will have to be the law of man (or men) - the standard of self-law or autonomy. And when autonomous laws come to govern a commonwealth, the sword is certainly wielded in vain, for it represents simply the brute force of some men’s will against the will of other men.

Studies by Andrew Newberg and others have shown that long-term practice of meditation produces significant alterations in cerebral blood flow in parts of the brain related to attention, emotion, and some autonomic functions.

A revolution on a world scale will take a very long time. But it is also possible to recognize that it is already starting to happen. The easiest way to get our minds around it is to stop thinking about revolution as a thing — “the” revolution, the great cataclysmic break—and instead ask “what is revolutionary action?” We could then suggest: revolutionary action is any collective action which rejects, and therefore confronts, some form of power or domination and in doing so, reconstitutes social relations—even within the collectivity—in that light. Revolutionary action does not necessarily have to aim to topple governments. Attempts to create autonomous communities in the face of power (using Castoriadis’ definition here: ones that constitute themselves, collectively make their own rules or principles of operation, and continually reexamine them), would, for instance, be almost by definition revolutionary acts. And history shows us that the continual accumulation of such acts can change (almost) everything.

What the world needs now is liberated men who have the qualities Silverstein cites, men who are 'empathetic and strong, autonomous and connected, responsible to self, to family and friends, to society, and capable of understanding how those responsibilities are, ultimately, inseparable.' Men need feminist thinking. It it the theory that supports their spiritual evolution and their shift away from the patriarchal model. Patriarchy is destroying the well-being of men, taking their lives daily.

Research to date has shown that, like many other stressors, grief frequently leads to changes in the endocrine, immune, autonomic nervous, and cardiovascular systems; all of these are fundamentally influenced by brain function and neurotransmitters.

If you’re a teacher, enjoy your gregarious and participatory students. But don’t forget to cultivate the shy, the gentle, the autonomous, the ones with single-minded enthusiasms for chemistry sets or parrot taxonomy or nineteenth-century art. They are the artists, engineers, and thinkers of tomorrow.

While all societies make their own imaginaries (institutions, laws, traditions, beliefs and behaviors), autonomous societies are those that their members are aware of this fact, and explicitly self-institute (αυτο-νομούνται). In contrast, the members of heteronomous societies attribute their imaginaries to some extra-social authority (i.e. God, ancestors, historical necessity)

Words belong to those who use them only till someone else steals them back.

For all the robots who question their programming.

An effective mass movement cultivates the idea of sin. It depicts the autonomous self not only as barren and helpless but also as vile. To confess and repent is to slough off one’s individual distinctness and separateness, and salvation is found by losing oneself in the holy oneness of the congregation.

The judge placed his hands on the ground. He looked at his inquisitor. This is my claim, he said. And yet everywhere upon it are pockets of autonomous life. Autonomous. In order for it to be mine nothing must be permitted to occur upon it save by my dispensation.

Even in childhood I watched the hours flow, independent of any reference, any action, any event, the disjunction of time from what was not itself, its autonomous existence, its special status, its empire, its tyranny. I remember quite clearly that afternoon when, for the first time, confronting the empty universe, I was no more than a passage of moments reluctant to go on playing their proper parts. Time was coming unstuck from being—at my expense.

Form your own autonomous group, answering to no power but your own, and chase down freedom for yourselves, if your representatives will not do if for you- since they cannot do it for you.

For the normative self-understanding of modernity, Christianity has functioned as more than just a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk.

Culture is a way of working together toward common goals that have been followed so frequently and so successfully that people don’t even think about trying to do things another way. If a culture has formed, people will autonomously do what they need to do to be successful.

When people are kids their parents teach them all sorts of stuff, some of it true and useful, some of it absurd hogwash (example of former: don't crap your pants; example of latter: Columbus discovered America). This is why puberty happens. The purpose of puberty is to shoot an innocent and gullible child full of nasty glandular secretions that manifest in the mind as confusion, in the innards as horniness, upon the skin as pimples, and on the tongue as cocksure venomous disbelief in every piece of information, true or false, gleaned from one's parents since infancy. The net result is a few years of familial hell culminating in the child's exodus from the parental nest, sooner or later followed by a peace treaty and the emergence of the postpubescent as an autonomous, free-thinking human being who knows that Columbus only trespassed on an island inhabited by our lost and distant Indian relatives, but who also knows not to crap his pants.

Children are simultaneously required to constitute themselves as autonomous subjects, responsible, free and conscious, and to constitute themselves as submissive, inert, obedient, conforming objects.

The reason the founders chafed at the idea of an American standing army and vested the power of war making in the cumbersome legislature was not to disadvantage us against future enemies, but to disincline us toward war as a general matter... With citizen-soldiers, with the certainty of a vigorous political debate over the use of a military subject to politicians' control, the idea was for us to feel it- uncomfortably- every second we were at war. But after a generation or two of shedding the deliberate political encumbrances to war that they left us... war making has become almost an autonomous function of the American state. It never stops.

Breathing has the dual nature of being both voluntary and autonomic, which is why the breath illuminates the eternal inquiry about what we can control or change and what we cannot.

The greatest of sorcerers would be the one who would cast a spell on himself to the degree of taking his own phantasmagoria for autonomous apparitions. Might that not be our case?

The first step away from being manipulated, and towards a more autonomous outlook, is to stand back from a set of responses and think.

They rode in a narrow enfillade along a trail strewn with the dry round turds of goats and they rode with their faces averted from the rock wall and the bakeoven air which it rebated, the slant black shapes of the mounted men stenciled across the stone with a definition austere and implacable like shapes capable of violating their covenant with the flesh that authored them and continuing autonomous across the naked rock without reference to sun or man or god.

And now, because of a song, Vimes, a simple piece of music, Vimes, soft as a breath, stranger than a mountain, some very powerful states have agreed to work together to heal the problems of another autonomous state and, almost as collateral, turn some animals into people at a stroke.

Melancholy is a kind of boredom refined, the feeling that one does not belong to this world. It's a sensation of irremediable exile, without immediate cause. Melancholy is a feeling deeply autonomous, also independent of the failure of those great personal successes. Nostalgia, on the contrary, still clings to something, even if it is only to the past.

Second, nothing about adolescence can be understood outside the context of delayed frontocortical maturation. If by adolescence limbic, autonomic, and endocrine systems are going full blast while the frontal cortex is still working out the assembly instructions, we’ve just explained why adolescents are so frustrating, great, asinine, impulsive, inspiring, destructive, self-destructive, selfless, selfish, impossible, and world changing. Think about this—adolescence and early adulthood are the times when someone is most likely to kill, be killed, leave home forever, invent an art form, help overthrow a dictator, ethnically cleanse a village, devote themselves to the needy, become addicted, marry outside their group, transform physics, have hideous fashion taste, break their neck recreationally, commit their life to God, mug an old lady, or be convinced that all of history has converged to make this moment the most consequential, the most fraught with peril and promise, the most demanding that they get involved and make a difference. In other words, it’s the time of life of maximal risk taking, novelty seeking, and affiliation with peers. All because of that immature frontal cortex.

Everybody is an outsider, if you go deep enough. The trick is reassuring people that you’re their kind of outsider.

In this scheme of things we don’t create our lives; we are summoned by life. The important answers are not found inside, they are found outside. This perspective begins not within the autonomous self, but with the concrete circumstances in which you happen to be embedded. This perspective begins with an awareness that the world existed long before you and will last long after you, and that in the brief span of your life you have been thrown by fate, by history, by chance, by evolution, or by God into a specific place with specific problems and needs. Your job is to figure certain things out: What does this environment need in order to be made whole? What is it that needs repair? What tasks are lying around waiting to be performed? As the novelist Frederick Buechner put it, “At what points do my talents and deep gladness meet the world’s deep need?

One day when I went to see him (Picasso), we were looking at the dust dancing in a ray of sunlight that slanted in through one of the high windows. He said to me, 'Nobody has any real importance to me. As far as I'm concerned, other people are like those little grains of dust floating in the sunlight. It takes only a push of the broom and out they go.'I told him I had often noticed in his dealings with others that he considered the rest of the world only little grains of dust. But I said, as it happened, I was a little grain of dust gifted with autonomous movement and who didn't therefore need a broom. I could go out by myself.

And I shall take my leave of you now- unless you have plans to shoot me. In which case, I shall take you with me." He lifted up his other hand. In it was a small black handset. " Just so we're clear, the bomb that is wired to the undercarriage of my car will go off if my thumb contracts- which is precisely the kind of autonomic jerk that will occur if you put a bullet in my chest or my back. Oh and mayhap I should mention that the explosion has a radius that more than includes where you are, and the detonation is so efficient, you will not be able to dematerialize out of the zone fast enough" Xcor laughed with genuine respect. "You know what they say about suicide, don't you. No Fade for them " "Its not suicide if you shoot me first. Self-defense" "And your willing to test that out?" "If you are

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

The status of celebrity offers the promise of being showered with ‘all good things’ that capitalism has to offer. The grotesque display of celebrity lives (and deaths) is the contemporary form of the cult of personality; those ‘famous for being famous’ hold out the spectacular promise of the complete erosion of a autonomously lived life in return for an apotheosis as an image. - From Martin Jenkins' Introduction

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

To reject revelational epistemology is to commit yourself to defending the truth of autonomous epistemology.

When anxiety becomes problematic, most people try vainly to think their way out of trouble. But worry has its roots in the reptilian brain, minimally responsive to will. As a wise psychoanalyst once remarked of the autonomic nervous system (which carries the outgoing fear messages from the reptilian brain), "It's so far from the head it doesn't even know there is a head." (49)

The job of the autonomic nervous system is to ensure we survive in moments of danger and thrive in times of safety. Survival requires threat detection and the activation of a survival response. Thriving demands the opposite—the inhibition of a survival response so that social engagement can happen. Without the capacity for activation, inhibition, and flexibility of response, we suffer.

When a stranger on the street makes a sexual comment, he is making a private assessment of me public. And though I’ve never been seriously worried that I would be attacked, it does make me feel unguarded, unprotected. Regardless of his motive, the stranger on the street makes an assumption based on my physique: He presumes I might be receptive to his unpoetic, unsolicited comments. (Would he allow a friend to say “Nice tits” to his mother? His sister? His daughter?) And although I should know better, I, too, equate my body with my soul and the result, at least sometimes, is a deep shame of both. Rape is a thousand times worse: The ultimate theft of self-control, it often leads to a breakdown in the victim’s sense of self-worth. Girls who are molested, for instance, often go on to engage in risky behavior—having intercourse at an early age, not using contraception, smoking, drinking, and doing drugs. This behavior, it seems to me, is at least in part because their self-perception as autonomous, worthy human beings in control of their environment has been taken from them.

When an apologist attempts to be autonomous in his reasoned argumentation he indicates that he considers God to be less certain than his own existence and that he places greater credence in his independent reasoning than in God's Word.

Whenever my behavior is biologically determined or socially conditioned, it is not truly free. To act freely, according to Kant, is to act autonomously. And to act autonomously is to act according to a law I give myself—not according to the dictates of nature or social convention.

The frontiers of a book are never clear-cut: beyond the title, the first lines, and the last full-stop, beyond its internal configuration and its autonomous form, it is caught up in a system of references to other books, other texts, other sentences: it is a node within a network.

The conquest of fear, especially fear of unaccountable divine beings who meddle in nature at will, means a reduction in the sum total of human pain and suffering and opens the door to the calm acceptance of a new picture of the world—a world in which nature is autonomous and where there are ideal beings who never meddle.

A part is not just a temporary emotional state or habitual thought pattern. Instead, it is a discrete and autonomous mental system that has an idiosyncratic range of emotion, style of expression, set of abilities, desires, and view of the world. In other words, it is as if we each contain a society of people, each of whom is at a different age and has different interests, talents, and temperaments. In

Genuine freedom is not based upon the negative psychology of release. Its roots are in positive acts of dedication to ends and values. Freedom presupposes the autonomous existence of values which men wish to be free to follow and measure up to.

Putting this all together, it makes sense that WEIRD philosophers since Kant and Mill have mostly generated moral systems that are individualistic, rule-based, and universalist. That’s the morality you need to govern a society of autonomous individuals.

Consciousness is all there is, flowing, streaming through these instruments in a manner which, in accordance with the perfect unfolding of totality, is perceived as discreet individual entities autonomously performing actions, but in truth this is not the case. There is no individual, no entity, no separate self here to do anything or to be anything, awakened or enlightened included.

More than 90 percent of these accidents are caused by very human errors: somebody drinking alcohol and driving, somebody texting a message while driving, somebody falling asleep at the wheel, somebody daydreaming instead of paying attention to the road. The National Highway Traffic Safety Administration estimated in 2012 that 31 percent of fatal crashes in the United States involved alcohol abuse, 30 percent involved speeding, and 21 percent involved distracted drivers.7 Self-driving vehicles will never do any of these things. Though they suffer from their own problems and limitations, and though some accidents are inevitable, replacing all human drivers by computers is expected to reduce deaths and injuries on the road by about 90 percent.8 In other words, switching to autonomous vehicles is likely to save the lives of one million people every year.

It’s all up to us. WE ARE THE GODS, the evolving Gods. Our life is our own. We have complete responsibility and accountability for ourselves. It’s no one else’s business. We create our own heavens and hells. We save ourselves; we are our own salvation. We are autonomous, independent, free agents. Our mission is simple: to convert all of our potential into actuality and thus become Gods.

Chaos comes before all principles of order & entropy, it's neither a god nor a maggot, its idiotic desires encompass & define every possible choreography, all meaningless aethers & phlogistons: its masks are crystallizations of its own facelessness, like clouds.

Was he willing to blend into the life of another human being for the rest of his days, and have hers blend into his? That, of course, was the Bible’s bottom line on marriage: one flesh. Not separate entities, not two autonomous beings merely coming together at dinnertime or brushing past one another in the hallway, holding on to their singleness, guarding against invasion. One flesh!" (p. 207).

Upon closer observation, it becomes apparent that every strong upsurge of power in the public sphere, be it of a political or a religious nature, infects a large part of humankind with stupidity. It would even seem that this is virtually a sociological-psychological law. The power of the one needs the stupidity of the other. The process at work here is not that particular human capacities, for instance, the intellect, suddenly atrophy or fail. Instead, it seems that under the overwhelming impact of rising power, humans are deprived of their inner independence and, more or less consciously, give up establishing an autonomous position toward the emerging circumstances. The fact that the stupid person is often stubborn must not blind us to the fact that he is not independent. In conversation with him, one virtually feels that one is dealing not at all with him as a person, but with slogans, catchwords, and the like that have taken possession of him. He is under a spell, blinded, misused, and abused in his very being. Having thus become a mindless tool, the stupid person will also be capable of any evil and at the same time incapable of seeing that it is evil. This is where the danger of diabolical misuse lurks, for it is this that can once and for all destroy human beings.

The only dream I ever had was the dream of New York itself, and for me, from the minute I touched down in this city, that was enough. It became the best teacher I ever had. If your mother is anything like mine, after all, there are a lot of important things she probably didn't teach you: how to use a vibrator; how to go to a loan shark and pull a loan at 17 percent that's due in thirty days; how to hire your first divorce attorney; what to look for in a doula (a birth coach) should you find yourself alone and pregnant. My mother never taught me how to date three people at the same time or how to interview a nanny or what to wear in an ashram in India or how to meditate. She also failed to mention crotchless underwear, how to make my first down payment on an apartment, the benefits of renting verses owning, and the difference between a slant-6 engine and a V-8 (in case I wanted to get a muscle car), not to mention how to employ a team of people to help me with my life, from trainers to hair colorists to nutritionists to shrinks. (Luckily, New York became one of many other moms I am to have in my lifetime.) So many mothers say they want their daughters to be independent, but what they really hope is that they'll find a well-compensated banker or lawyer and settle down between the ages of twenty-five and twenty-eight in Greenwich, Darien, or That Town, USA, to raise babies, do the grocery shopping, and work out in relative comfort for the rest of their lives. I know this because I employ their daughters. They raise us to think they want us to have careers, and they send us to college, but even they don't really believe women can be autonomous and take care of themselves.

Sacrifice of the self is the source of all humiliation, as also on the contrary is the foundation of all true exaltation. The first step will be an inward gaze—an isolating contemplation of ourselves. Whoever stops here has come only halfway. The second step must be an active outward gaze—autonomous, constant observation of the external world. No one will ever achieve excellence as an artist who cannot depict anything other than his own experiences, his favorite objects, who cannot bring himself to study assiduously even a quite strange object, which does not interest him at all, and to depict it at leisure. An artist must be able and willing to depict everything. This is how a great artistic style is created, which rightly is so much admired in Goethe.

She wasn’t sure which motivation made better fuel for innovation: naïve but ethical beliefs, or the need to survive.

A god or revelation capable of proof or rational verification by an autonomous man would be worthless.

All the future of socialism resides in the autonomous development of workers’ syndicates

A mob is not autonomous: it executes the real will of the people who rule the State.

I am sometimes asked about the concept or definition of a 'public intellectual,' and though I find the whole idea faintly silly, I believe it should ideally mean that the person so identified is self-sustaining and autonomously financed. Susan was pre-eminently one such.

Even when he seems to be interacting with someone else, the narcissist is actually engaged in a self-referential discourse. To the narcissist, all other people are cardboard cutouts, two-dimensional animated cartoon characters, or symbols. They exist only in his inner universe. He is startled when they deviate from the script and prove to be complex and autonomous.

Nothing. Heart pounding. Respiration and all somatic processes including all manner of diencephalic-controlled autonomic responses to crises: adrenalin greater heartbeat pulse rate glands pouring throat paralysed eyes staring bowels loose et al. Stomach queasy and sex instinct suppressed. And yet nothing to see nothing for body to do. Run All in preparation for panic flight. But where to and why Mr Tagomi asked himself. No clue. Therefore impossible. Dilemma of civilized man body mobilized but danger obscure.

The authority of the Führer is not limited by checks and controls, by special autonomous bodies or individual rights, but it is free and independent, all-inclusive and unlimited,” said Ernst Huber, an official party spokesman, in 1933.

Psychologists have discovered that the most efficient method is to force yourself to type 10 to 20 percent faster than your comfort pace and to allow yourself to make mistakes. Only by watching yourself mistype at that faster speed can you figure out the obstacles that are slowing you down and overcome them. By bringing typing out of the autonomous stage and back under conscious control, it is possible to conquer the OK plateau.

The idea of autonomy denies that we are born into a world that existed prior to us. It posits an essential aloneness; an autonomous being is free in the sense that a being severed from all others is free. To regard oneself this way is to betray the natural debts we owe to the world, and commit the moral error of ingratitude. For in fact we are basically dependent beings: one upon another, and each on a world that is of our making.

By contrast, if one conceives the idea of human rights as centring on the notion that each individual is completely autonomous and should have entire control over its own fate, this seems to me unrealistic even for human beings, and far too one-sided to be used as a central tool of morality.

Nature appears to act directly upon our autonomic systems, calming us, but it also works indirectly, through facilitating social contact and through encouraging exercise and physical movement. (p,166)

Separation is itself an integral part of the unity of this world, of a global social practice split into reality and image. The social practice confronted by an autonomous spectacle is at the same time the real totality which contains that spectacle. But the split within this totality mutilates it to the point that the spectacle seems to be its goal.

If rulers refuse to consider poems as crimes, then someone must commit crimes that serve the function of poetry, or texts that possess the resonance of terrorism.

What, more realistically, is this “mutation,” the “new man”? He is the rootless man, discontinuous with a past that Nihilism has destroyed, the raw material of every demagogue’s dream; the “free-thinker” and skeptic, closed only to the truth but “open” to each new intellectual fashion because he himself has no intellectual foundation; the “seeker” after some “new revelation,” ready to believe anything new because true faith has been annihilated in him; the planner and experimenter, worshipping “fact” because he has abandoned truth, seeing the world as a vast laboratory in which he is free to determine what is “possible”; the autonomous man, pretending to the humility of only asking his “rights,” yet full of the pride that expects everything to be given him in a world where nothing is authoritatively forbidden; the man of the moment, without conscience or values and thus at the mercy of the strongest “stimulus”; the “rebel,” hating all restraint and authority because he himself is his own and only god; the “mass man,” this new barbarian, thoroughly “reduced” and “simplified” and capable of only the most elementary ideas, yet scornful of anyone who presumes to point out the higher things or the real complexity of life.

Until we are willing to question many of the specifics of the male sex role, including most of the seven norms and stereotypes that psychologist Robert Levant names in a listing of its chief constituents--'avoiding femininity, restrictive emotionality, seeking achievement and status, self-reliance, aggression, homophobia, and nonrelational attitudes toward sexuality'--we are going to deny men their full humanity. Feminist masculinity would have as its chief constituents integrity, self-love, emotional awareness, assertiveness, and relational skill, including the capacity to be empathic, autonomous, and connected.

The greatest threat to a robust, autonomous civil society is the ever-growing Leviathan state and those like Obama who see it as the ultimate expression of the collective. Obama compounds the fallacy by declaring the state to be the font of entrepreneurial success. How so? It created the infrastructure - roads, bridges, schools, Internet - off which we all thrive. Absurd. We don't credit the Swiss postal service with the Special Theory of Relativity because it transmitted Einstein's manuscript to the Annalen der Physik.

company leaders need to provide their company with a self-organizing and semi-autonomous immune system. Effective risk management isn't about a siloed approach focusing on isolated threats. We have to think more broadly. Effective risk management requires a holistic approach that transcends a siloed focus on isolated threats. In today's interconnected business landscape, risks are rarely confined to a single department or function. Instead, they often ripple across the organization, impacting multiple areas simultaneously.

We revolutionary anarchists are the enemies of all forms of State and State organisations ... we think that all State rule, all governments being by their very nature placed outside the mass of the people, must necessarily seek to subject it to customs and purposes entirely foreign to it. We therefore declare ourselves to be foes ... of all State organisations as such, and believe that the people can only be happy and free, when, organised from below by means of its own autonomous and completely free associations, without the supervision of any guardians, it will create its own life.

Language signifies when instead of copying thought it lets itself be taken apart and put together again by thought. Language bears the sense of thought as a footprint signifies the movement and effort of a body. The empirical use of already established language should be distinguished from its creative use. Empirical language can only be the result of creative language. Speech in the sense of empirical language - that is, the opportune recollection of a preestablished sign – is not speech in respect to an authentic language. It is, as Mallarmé said, the worn coin placed silently in my hand. True speech, on the contrary - speech which signifies, which finally renders "l'absente de tous bouquets" present and frees the sense captive in the thing - is only silence in respect to empirical usage, for it does not go so far as to become a common noun. Language is oblique and autonomous, and if it sometimes signifies a thought or a thing directly, that is only a secondary power derived from its inner life. Like the weaver, the writer works on the wrong side of his material. He has only to do with the language, and it is thus that he suddenly finds himself surrounded by sense.

[W]hen I put Jorge in the library I did not yet know he was the murderer. He acted on his own, so to speak. And it must not be thought that this is an 'idealistic' position, as if I were saying that the characters have an autonomous life and the author, in a kind of trance, makes them behave as they themselves direct him. That kind of nonsense belongs in term papers. The fact is that the characters are obliged to act according to the laws of the world in which they live. In other words, the narrator is the prisoner of his own premises.

The tragedy of the United States, thus far in this century, is not the crack-up of an empire, which we never knew what to do with in the first place, but the collapse of the idea of the citizen as someone autonomous whose private life is not subject to orders from above.

The next industrial revolution is toward decentralized, autonomous, and resilient systems where individuals and communities control their own destinies. This requires a transformation of our economic model from privatized control to co-operative models of ownership, which the social technologies of the Internet can facilitate.

He was no marionette after all, but an autonomous individual in a staged performance; a production carefully arranged and assembled on his discrete behalf. And he, Mario Fantoccio, had been invited on-stage to perform.

They had no hope of anything more, no comprehension that there might be anything more. In a sense they were an autonomous body, functioning within a society which was organized to grind them down. The law did not protect them; for them it was merely an instrument of harassment, a means of moving them on when it was against their interest to move, or detaining them where it was to their disadvantage to stay.

So far as I understood the British Empire, other people’s countries were useful or negligible but rarely conceived of as autonomous. The empire regarded the world the way my dad regards the elastic bands the post deliverer drops on their round: This is handy, it’s just lying here; now it’s mine.

He was a user of his own consciousness, but he did not have owner privileges. As a result, Paladin felt many things without knowing why.

Suffrage didn’t mean equal opportunity.

In order to protect its own control and sovereignty the ego instinctively puts up a great resistance to the confrontation with the shadow; when it catches a glimpse of the shadow the ego most often reacts with an attempt to eliminate it. Our will is mobilized and we decide. "I just won't be that way any more!" Then comes the final shattering shock, when we discover that, in part at least, this is impossible no matter how we try. For the shadow represents energically charged autonomous patterns of feeling and behavior. Their energy cannot simply be stopped by an act of will. What is needed is rechanneling or transformation.

To be free one must be a slave to reason. But to be a slave to reason (the very condition of freedom) exposes one to both the revisionary power and the constructive compulsion of reason. This susceptibility is terminally amplified once the commitment to the autonomy of reason and autonomous engagement with discursive practices are sufficiently elaborated. That is to say, when the autonomy of reason is understood as the automation of reason and discursive practices—the philosophical rather than classically symbolic thesis regarding artificial general intelligence.

...it is not always possible to restore one’s boundaries after they have been blurred and made permeable by a relationship: try as we might, we cannot reconstitute ourselves as the autonomous beings we previously imagined ourselves to be. Something of us is now outside, and something of the outside is now within us.

Our ethics and systems of justice, our entire moral order, are founded on the notion of society as a collective of individual selves-- autonomous, introspective, accountable agents. If this self-reflective, moral agent is revealed to be illusory, what then?

Where our knowledge of beauty harmonizes with the ludus naturae, sorcery begins. No, not spoon-bending or horoscopy, not the Golden Dawn or make-believe shamanism, astral projection or the Satanic Mass--if it's mumbo jumbo you want go for the real stuff, banking, politics, social science--not that weak blavatskian crap.

Work done off the paid job is looked down upon if not ignored. autonomous activity threatens the employment level, generates deviance, and detracts​ from the GNP...Work no longer means the creation of a value perceived by the worker but mainly a job, which is a social relationship. Unemployment means sad idleness, rather than the freedom to do things that are useful for oneself or for one's neighbour. An active woman who runs a house and brings up children and takes in those of others is distinguished from a woman who 'works,' no matter how useless or damaging the product of this work might be.

The Law waits for you to stumble on a mode of being, a soul different from the FDA-approved purple-stamped standard dead meat — & as soon as you begin to act in harmony with nature the Law garottes & strangles you — so don’t play the blessed liberal middleclass martyr — accept the fact that you’re a criminal & be prepared to act like one.

I will only mention that the independent power of words to affect the writing of history is a thing to be watched out for. They have an almost frightening autonomous power to produce in the mind of the reader an image or idea that was not in the mind of the writer. Obviously they operate this way in all forms of writing, but history is particularly sensitive because one has a duty to be accurate, and careless use of words can leave a false impression one had not intended.

Did you see a large robotic hand run by here just now?" I said, having caught enough of my breath to speak. "Hmm?" he said, as if he were just realizing we were talking to him. "Ah. Yes, it just went inside." "What?" "Well, it walked up and looked around as if it wanted to go inside, so I let it inside. It had not strictly obeyed the dress code, but while the rules are both specific and comprehensive, I thought it made sense to allow an exception in the case of an autonomous hand.

If you observe a content which then disappears for a short time into the unconscious, it is not altered when it comes up again, but if you forget something for a long time, it does not return in the same form; it autonomously evolves or regresses in the other sphere, and therefore one can speak of unconscious as being a sphere, or entity in itself.

It has been said that life has no guarantees and with that I disagree. Life gives us two great assurances and the first is that we have our personal allocation of time. For some it is only a minute and for others a century or more. Like a great inheritance of calendars and clocks, we are measured a portion of time to have as our own. The rhythm of your heart is your concert of life and no others. The impressions and thoughts of daily events are independent of any other person. We are magnificently autonomous and gifted with a liberation waiting to happen.

...lovers, even those who are married, always exist autonomously of one another, no matter how close they are or how long they've known each other. That's why jealously can flare in even the most intimate relationships. Because you know that at some basic level this person exists separately from you. No mater how close you are, the landscape of their life is always tinted a different hue than your own." - Hunter to Joanna

society tolerates sexually explicit images of women as long as they conform to an ideal that doesn’t relate to women’s autonomous erotic pleasure. Encouraged to be hyper-sexualised and available spectacles from a young age, when women focus on their own erotic desires and satisfaction, they are seen as monsters, and even more so when they get rich doing it.

Though beauty is autonomous, there seem to be occasions when human presence can become congruent with her will. In creative work no amount of force or mechanical management can guarantee beauty. Suddenly, without expecting it, beauty is there. Yet ultimately beauty is a profound illumination of presence, a stirring of the invisible in visible form and in order to receive this we need to cultivate a new style of approaching the world.

If a woman makes a unilateral decision to bring pregnancy to term, and the biological father does not, and cannot, share in this decision, he should not be liable for 21 years of support... autonomous women making independent decisions about their lives should not expect men to finance their choice.

With few exceptions, the only instances in which mainstream firms have successfully established a timely position in a disruptive technology were those in which the firms’ managers set up an autonomous organization charged with building a new and independent business around the disruptive technology.

Creativity is a challenge. It requires us to be fully human -- autonomous yet engaged, independent yet interdependent. Creativity bridges the conflict between our individualistic and our sociality. It celebrates the commonality of our species while simultaneously setting us apart as unique individuals.

Genetics, accidents of birth or events in early childhood have left criminals' brains and bodies with measurable flaws predisposing them to committing assault, murder and other antisocial acts. .... Many offenders also have impairments in their autonomic nervous system, the system responsible for the edgy, nervous feeling that can come with emotional arousal. This leads to a fearless, risk-taking personality, perhaps to compensate for chronic under-arousal. Many convicted criminals, like the Unabomber, have slow heartbeats. It also gives them lower heart rates, which explains why heart rate is such a good predictor of criminal tendencies. The Unabomber, Ted Kaczynski, for example, had a resting heart rate of just 54 beats per minute, which put him in the bottom 3 per cent of the population.

Being guided by a fragmentary self-world view, man then acts in such a way as to try to break himself and the world up, so that all seems to correspond to his way of thinking. Man thus obtains an apparent proof of the correctness of his fragmentary self-world view though, of course, he overlooks the fact that it is he himself, acting according to his mode of thought, who has brought about the fragmentation that now seems to have an autonomous existence, independent of his will and of his desire.

Today my toolbox consists of breathing techniques, hot lemon water, herbal tea, hot baths, cold showers (this is called “hydrotherapy” and it’s so, so good), coffee, essential oils, yoga, meditation, kirtan, autonomous sensory meridian response (ASMR), massage, French pastries, emotional freedom technique (EFT), and many other things.

Through a polyvagal lens, we understand that actions are automatic and adaptive, generated by the autonomic nervous system well below the level of conscious awareness. This is not the brain making a cognitive choice. These are autonomic energies moving in patterns of protection. And with this new awareness, the door opens to compassion.

The problem is obvious, once the Father began creating, He risked that, although perfect, His new and autonomous family could choose badness. How else did we get demon angels? Two is a risky number. The solution is unifying, or amening, with the original “one.” Only recently has science been able to monitor a quasar. The elements that compose the stars is too base for the creation of higher forms of life. When these stars die, however, they go through two steps: First, the star implodes. Second, the star explodes. Only after the second step does the quasar create higher elements, from which we are formed. Stardust: We are made of stardust. The universe we come from is lyrical. From polarity, matter, energy and light eventuate. Even a black hole emits a super-charged jet. For the birth of any new thing, there must be polarity. For any children to exist, there must be a man and his opposite, woman. It is no mystery why the ancient Sumerian words for, “one” and “two” are the same words for, “man” and “woman.

As Washington, Adams, and Jefferson reached the cusp of adulthood, each exhibited a passion for independence. Each hungered for emancipation from the entanglements of childhood and sought to carve out an autonomous existence. The handmaiden to each young man's zeal for self-mastery was a propulsive ambition that drove him to yearn for more than his father had attained, for more even than his father had ever hoped to achieve.

The one thing a writer has to have is a pencil and some paper. That's enough, so long as she knows that she and she alone is in charge of that pencil, and responsible, she and she alone, for what it writes on that paper. In other words, that she's free. Not wholly free. Never wholly free. Maybe very partially. Maybe only in this one act, this sitting for a snatched moment being a woman writing, fishing the mind's lake. But in this, responsible; in this autonomous; in this free. (- from The Fisherwoman's Daughter)

Weight Watchers holds as a descriptive axiom the transparently true fact that for each of us the universe is deeply and sharply and completely divided into for example in my case, me, on one side, and everything else, on the other. This for each of us exhaustively defines the whole universe... And then they hold by a prescriptive axiom the undoubtedly equally true and inarguable fact that we each ought to desire our own universe to be as full as possible, that the Great Horror consists in an empty, rattling personal universe, one where one finds oneself with Self, on one hand, and vastly empty lonely spaces before Others begin to enter the picture at all, on the other. A non-full universe... The emptier one’s universe is, the worse it is... Weight Watchers perceives the problem as one involving the need to have as much Other around as possible, so that the relation is one of minimum Self to maximum Other... We each need a full universe. Weight Watchers and their allies would have us systematically decrease the Self-component of the universe, so that the great Other-set will be physically attracted to the now more physically attractive Self, and rush in to fill the void caused by that diminution of Self. Certainly not incorrect, but just as certainly only half of the range of valid solutions to the full-universe problem... Is my drift getting palpable? Just as in genetic engineering... There is always more than one solution... An autonomously full universe... Rather than diminishing Self to entice Other to fill our universe, we may also of course obviously choose to fill the universe with Self... Yes. I plan to grow to infinite size... There will of course eventually cease to be room for anyone else in the universe at all.

one primary enemy of the Gospel—legalism—comes in two forms. Some people avoid the gospel and try to save themselves by keeping the rules, doing what they’re told, maintaining the standards, and so on (you could call this “front-door legalism”). Other people avoid the gospel and try to save themselves by breaking the rules, doing whatever they want, developing their own autonomous standards, and so on (you could call this “back-door legalism”).

Imagine, a $1,000 political assassin! And this is not a far-fetched danger for the future, but a clear and present danger.

Nothing like drugs to take the edge off drug problems.

People assigned genders based on behaviors and work roles, often ignoring anatomy. Gender was a form of social recognition.

The sorcerer is a Simple Realist: the world is real--but then so must consciousness be real since its effects are so tangible.

In the world’s oldest creation myths, the female god creates the world out of her own body. The Great Mother everywhere was the active and autonomous creatrix of the world . . . and, unlike the aloof and self-righteous patriarchal gods who only recently usurped her mountain-throne, the ancient Goddess was always there—alive, immanent—within her creation; no ontological scapegoater, she was wholly responsible for both the pain and the good of life.

Children happen to be more attached to the female narcissist due to the way our society is still structured and to the fact that women are the ones to give birth and to serve as primary caretakers. It is much easier for a woman to think of her children as her extensions because they once indeed were her physical extensions and because her on-going interaction with them is both more intensive and more extensive. [The] male narcissist is more likely to regard his children as a nuisance than as a Source of Narcissistic Supply - especially as they grow older and become autonomous. With less alternatives than men, the narcissistic woman fights to maintain her most reliable Source of Supply: her children. Through insidious indoctrination, guilt-formation, emotional sanctions and blackmail, deprivation and other psychological mechanisms, she tries to induce in her offspring dependence which cannot easily be unraveled.

The question of the relation between modernity and postmodernity revolves around the issue of 'legitimation.' Modernity, then, appeals to science to legitimate its claim - and by 'science' we simply mean the notion of a universal, autonomous reason. Science, then, is opposed to narrative, which attempts not to prove its claims but rather to proclaim them within a story.

Thus Milton refines the question down to a matter of faith," said Coleridge, bringing the lecture to a close, "and a kind of faith more independent, autonomous - more truly strong, as a matter of fact - than the Puritans really sought. Faith, he tells us, is not an exotic bloom to be laboriously maintained by the exclusion of most aspects of the day to day world, nor a useful delusion to be supported by sophistries and half-truths like a child's belief in Father Christmas - not, in short, a prudently unregarded adherence to a constructed creed; but rather must be, if anything, a clear-eyed recognition of the patterns and tendencies, to be found in every piece of the world's fabric, which are the lineaments of God. This is why religion can only be advice and clarification, and cannot carry any spurs of enforcement - for only belief and behavior that is independently arrived at, and then chosen, can be praised or blamed. This being the case, it can be seen as a criminal abridgement of a person's rights willfully to keep him in ignorance of any facts - no piece can be judged inadmissible, for the more stones, both bright and dark, that are added to the mosaic, the clearer is our picture of God.

In the sixties, the Commune emerged as a riposte to the nuclear family. This was an autonomic re-creation of not only preindustrial, but pre-agrarian life; it was the Return to Nature, but the Commune, like the colleges from which the idea reemerged, only functioned if Daddy was paying the bills, for the rejection of property can work only in subvention or in slavery. It is only in a summer camp (College or the hippie commune) that the enlightened live on the American Plan—room and board included prepaid—and one is free to frolic all day in the unspoiled woods.

«Perché quella piccola voce ostinata nella nostra testa ci tormenta così?» disse , guardandoci. «Forse perché ci ricorda che siamo vivi, che siamo mortali, che abbiamo anime autonome - che, dopotutto, siamo troppo pavidi per cedere, ma che pure ci procurano un grave malessere? È una cosa terribile imparare da bambini che si è un essere separato dal resto del mondo, che niente e nessuno soffre i nostri medesimi solori di scottature alla lingua o di sbucciature alle ginocchia: che ognuno è solo con i propri acciacchi e le proprie pene, Ancor più terribile, invecchiando, scoprire che nessuna persona - non importa quanto vicina - potrà mai capirci davvero. I nostri io sono ciò che ci rende più infelici, ed è per questo che bramiamo perderli, non credere?»

The history of education shows that every class which has sought to take power has prepared itself for power by an autonomous education. The first step in emancipating oneself from political and social slavery is that of freeing the mind. I put forward this new idea: popular schooling should be placed under the control of the great workers’ unions. The problem of education is the most important class problem.

If we are not safe, we are chronically in a state of evaluation and defensiveness” (Porges, 2011b, p. 14). It is a ventral vagal state and a neuroception of safety that bring the possibility for connection, curiosity, and change. A polyvagal approach to therapy follows the four R’s: Recognize the autonomic state. Respect the adaptive survival response. Regulate or co-regulate into a ventral vagal state. Re-story.

Art cannot be excused from following God’s law, and art disgraces itself by seeking that freedom. Anything that cannot be put into an image or onto a canvas without demanding the sacrifice of modesty or injuring shame must simply be eschewed. Art is not autonomous. Art is one of the more refined human life expressions, and all these life expressions are organically related and stand continuously under God’s ordinance.

At the same time, the truth is that we are beloved, even in our current condition, by someone; we have loved and been loved. We have also known the abyss of love lost to death or rejection, and that it somehow leads to new life. We have been redeemed and saved by love, even as a few times we have been nearly destroyed, and worse, seen our children nearly destroyed. We are who we love, we are one, and we are autonomous.

In winter you wake up in this city, especially on Sundays, to the chiming of its innumerable bells, as though behind your gauze curtains a gigantic china teaset were vibrating on a silver tray in the pearl-gray sky. You fling the window open and the room is instantly flooded with this outer, peal-laden haze, which is part damp oxygen, part coffee and prayers. No matter what sort of pills, and how many, you've got to swallow this morning, you feel it's not over for you yet. No matter, by the same token, how autonomous you are, how much you've been betrayed, how thorough and dispiriting in your self-knowledge, you assume there is still hope for you, or at least a future. (Hope, said Francis Bacon, is a good breakfast but bad supper.) This optimism derives from the haze, from the prayer part of it, especially if it's time for breakfast. On days like this, the city indeed acquires a porcelain aspect, what with all its zinc-covered cupolas resembling teapots or upturned cups, and the tilted profile of campaniles clinking like abandoned spoons and melting in the sky. Not to mention the seagulls and pigeons, now sharpening into focus, now melting into air. I should say that, good though this place is for honeymoons, I've often thought it should be tried for divorces also - both in progress and already accomplished. There is no better backdrop for rapture to fade into; whether right or wrong, no egoist can star for long in this porcelain setting by crystal water, for it steals the show. I am aware, of course, of the disastrous consequence the above suggestion may have for hotel rates here, even in winter. Still, people love their melodrama more than architecture, and I don't feel threatened. It is surprising that beauty is valued less than psychology, but so long as such is the case, I'll be able to afford this city - which means till the end of my days, and which ushers in the generous notion of the future.

I think most of our gestures, and even our words, are automatic. If your hand is on your knee, you didn't put it there. Montaigne wrote a wonderful chapter on this, about our hands that go where we don't tell them to go. Our hands are autonomous. Our gestures, our limbs, are practically autonomous. They're not under our command. That's cinema. What cinema is not is thinking out a gesture, thinking out words. We don't think of what we're going to say. The words come even as we think, and perhaps even make us think. In this regard, theater is unrealistic and unnatural. What I attempt with my films is to touch what's real. Perhaps I'm obsessed with reality.

We exist, not as wholly singular, autonomous beings, nor completely merged, but in a fluctuating space in between. This idea was expressed beautifully in Desmond Tutu's explanation of the South African concept of Ubuntu. He said, "It is to say, my humanity is caught up, is inextricably bound up, in yours. We belong in a bundle of life. It is not I think therefore I am. It says rather: I am human because I belong, I participate, and I share.

The family is inherently an obstacle to schemes for central control of social processes. Therefore the anointed necessarily find themselves repeatedly on a collision course with the family. It is not a matter of any subjective animus on their part against families. The anointed may in fact be willing to shower government largess upon families, as they do on other social entities. But the preservation of the family as an autonomous decision-making unit is incompatible with the third-party decision making that is at the heart of the vision of the anointed.

What is seldom part of the vision of the anointed is a concept of ordinary people as autonomous decision makers free to reject any vision and to seek their own well-being through whatever social processes they choose. Thus, when those with the prevailing vision speak of the family—if only to defuse their adversaries’ emphasis on family values—they tend to conceive of the family as a recipient institution for government largess or guidance, rather than as a decision-making institution determining for itself how children shall be raised and with what values.

If we look through the aperture which we have opened up onto the absolute, what we see there is a rather menacing power--something insensible, and capable of destroying both things and worlds, of bringing forth monstrous absurdities, yet also of never doing anything, of realizing every dream, but also every nightmare, of engendering random and frenetic transformations, or conversely, of producing a universe that remains motionless down to its ultimate recesses, like a cloud bearing the fiercest storms, then the eeriest bright spells, if only for an interval of disquieting calm. We see an omnipotence equal to that of the Cartesian God, and capable of anything, even the inconceivable; but an omnipotence that has become autonomous, without norms, blind, devoid of the other divine perfections, a power with neither goodness nor wisdom, ill-disposed to reassure thought about the veracity of its distinct ideas. We see something akin to Time, but a Time that is inconceivable for physics, since it is capable of destroying without cause or reason, every physical law, just as it is inconceivable for metaphysics, since it is capable of destroying every determinate entity, even a god, even God. This is not a Heraclitean time, since it is not the eternal law of becoming, but rather the eternal and lawless possible becoming of every law. It is a Time capable of destroying even becoming itself by bringing forth, perhaps forever, fixity, stasis, and death.

The ultimate goal of the resistance movement is a planet not just living, but in recovery, growing more alive and more diverse year after year. A planet on which humans live in equitable and sustainable communities without exploiting the planet or each other. Goal 1 : To disrupt and dismantle industrial civilization; to thereby remove the ability of the powerful to exploit the marginalized and destroy the planet. Goal 2 : To defend and rebuild just, sustainable, and autonomous human communities, and, as part of that, to assist in the recovery of the land.

If you want to manage your emotions better, your brain gives you two options: You can learn to regulate them from the top down or from the bottom up. Knowing the difference between top down and bottom up regulation is central for understanding and treating traumatic stress. Top-down regulation involves strengthening the capacity of the watchtower to monitor your body's sensations. Mindfulness meditation and yoga can help with this. Bottom-up regulation involves recalibrating the autonomic nervous system...we can access the ANS through breath, movement, or touch.

We may regard totalitarianism as a process of the annihilation of individuality, but, in more fundamental terms, it is the annihilation, first, of those social relationships within which individuality develops. It is not the extermination of individuals that is ultimately desired by totalitarian rulers, for individuals in the largest number are needed by the new order. What is desired is the extermination of those social relationships which, by their autonomous existence, must always constitute a barrier to the achievement of the absolute political community. The individual alone is powerless. Individual will and memory, apart from the reinforcement of associative tradition, are weak and ephemeral. How well the totalitarian rulers know it. (…) To destroy or diminish the reality of the smaller areas of society, to abolish or restrict the range of cultural alternatives offered individuals by economic endeavor, religion, and kinship, is to destroy in time the roots of the will to resist despotism in its large forms.

The images detached from every aspect of life merge into a common stream in which the unity of that life can no longer be recovered. Fragmented views of reality regroup themselves into a new unity as a separate pseudoworld that can only be looked at. The specialization of images of the world evolves into a world of autonomized images where even the deceivers are deceived. The spectacle is a concrete inversion of life, an autonomous movement of the nonliving.

We may acknowledge, intellectually, our body’s reliance upon those plants and animals that we consume as nourishment, yet the civilized mind still feels itself somehow separate, autonomous, independent of the body and of bodily nature in general. Only as we begin to notice and to experience, once again, our immersion in the invisible air do we start to recall what it is to be fully a part of this world… This breathing landscape is no longer just a passive backdrop against which human history unfolds, but a potentized field of intelligence in which our actions participate.

The letter is only an aid to philosophical communication, the actual essence of which consists in arousing a particular train of thought. Someone speaking thinks and produces—someone listening reflects—and reproduces. Words are a deceptive medium for what is already though—unreliable vehicles of a particular, specific stimulus. The true teacher is a guide. If the pupil genuinely desires truth it requires only a hint to show him how to find what he is seeking. Accordingly the representation of philosophy consists purely of themes—of initial propositions—principles. It exists only for autonomous lovers of truth. The analytical exposition of the theme is only for those who are sluggish or unpracticed. The latter must learn thereby how to fly and keep themselves moving in a particular direction. Attentiveness is a centripetal force. The effective relation between that which is directed and the object of direction begins with the given direction. If we hold fast to this direction we are apodictically certain of reaching the goal that has been set. True collaboration in philosophy then is a common movement toward a beloved world—whereby we relieve each other in the most advanced outpost, a movement that demands the greatest effort against the resisting element within which we are flying.

Jazz presumes that it would be nice if the four of us--simpatico dudes that we are--while playing this complicated song together, might somehow be free and autonomous as well. Tragically, this never quite works out. At best, we can only be free one or two at a time--while the other dudes hold onto the wire. Which is not to say that no one has tried to dispense with wires. Many have, and sometimes it works--but it doesn't feel like jazz when it does. The music simply drifts away into the stratosphere of formal dialectic, beyond our social concerns. Rock-and-roll, on the other hand, presumes that the four of us--as damaged and anti-social as we are--might possibly get it to-fucking-gether, man, and play this simple song. And play it right, okay? Just this once, in tune and on the beat. But we can't. The song's too simple, and we're too complicated and too excited. We try like hell, but the guitars distort, the intonation bends, and the beat just moves, imperceptibly, against our formal expectations, whetehr we want it to or not. Just because we're breathing, man. Thus, in the process of trying to play this very simple song together, we create this hurricane of noise, this infinitely complicated, fractal filigree of delicate distinctions. And you can thank the wanking eighties, if you wish, and digital sequencers, too, for proving to everyone that technologically "perfect" rock--like "free" jazz--sucks rockets. Because order sucks. I mean, look at the Stones. Keith Richards is always on top of the beat, and Bill Wyman, until he quit, was always behind it, because Richards is leading the band and Charlie Watts is listening to him and Wyman is listening to Watts. So the beat is sliding on those tiny neural lapses, not so you can tell, of course, but so you can feel it in your stomach. And the intonation is wavering, too, with the pulse in the finger on the amplified string. This is the delicacy of rock-and-roll, the bodily rhetoric of tiny increments, necessary imperfections, and contingent community. And it has its virtues, because jazz only works if we're trying to be free and are, in fact, together. Rock-and-roll works because we're all a bunch of flakes. That's something you can depend on, and a good thing too, because in the twentieth century, that's all there is: jazz and rock-and-roll. The rest is term papers and advertising.

HYPERAROUSAL After a traumatic experience, the human system of self-preservation seems to go onto permanent alert, as if the danger might return at any moment. Physiological arousal continues unabated. In this state of hyerarousal, which is the first cardinal symptom of post-traumatic stress disorder, the traumatized person startles easily, reacts irritably to small provocations, and sleeps poorly. Kardiner propsed that "the nucleus of the [traumatic] neurosis is physioneurosis."8 He believed that many of the symptoms observed in combat veterans of the First World War-startle reactions, hyperalertness, vigilance for the return of danger, nightmares, and psychosomatic complaints-could be understood as resulting from chronic arousal of the autonomic nervous system. He also interpreted the irritability and explosively aggressive behavior of traumatized men as disorganized fragments of a shattered "fight or flight" response to overwhelming danger.

We think we can congratulate ourselves on having already reached such a pinnacle of clarity, imagining that we have left all these phantasmal gods far behind. But what we have left behind are only verbal specters, not the psychic facts that were responsible for the birth of the gods. We are still as much possessed today by autonomous psychic contents as if they were Olympians. Today they are called phobias, obsessions, and so forth; in a word, neurotic symptoms. The gods have become diseases; Zeus no long rules Olympus but rather the solar plexus, and produces curious specimens for the doctor’s consulting room, or disorders the brains of politicians and journalists who unwittingly let loose psychic epidemics on the world.32

in flow, the relationship between what a person had to do and what he could do was perfect. The challenge wasn't too easy. Nor was it too difficult. It was a notch or two beyond his current abilities, which stretched the body and mind in a way that made the effort itself the most delicious reward. That balance produced a degree of focus and satisfaction that easily surpassed other, more quotidian, experiences. In flow, people lived so deeply in the moment, and felt so utterly in control, that their sense of time, place, and even self melted away. They were autonomous, of course. But more than that, they were engaged.

Porges’s theory provides an explanation: The autonomic nervous system regulates three fundamental physiological states. The level of safety determines which one of these is activated at any particular time. Whenever we feel threatened, we instinctively turn to the first level, social engagement. We call out for help, support, and comfort from the people around us. But if no one comes to our aid, or we’re in immediate danger, the organism reverts to a more primitive way to survive: fight or flight. We fight off our attacker, or we run to a safe place. However, if this fails—we can’t get away, we’re held down or trapped—the organism tries to preserve itself by shutting down and expending as little energy as possible. We are then in a state of freeze or collapse.

You cannot teach antifragility directly, but you can give your children the gift of experience—the thousands of experiences they need to become resilient, autonomous adults. The gift begins with the recognition that kids need some unstructured, unsupervised time in order to learn how to judge risks for themselves and practice dealing with things like frustration, boredom, and interpersonal conflict. The most important thing they can do with that time is to play, especially in free play, outdoors, with other kids.

Since Aureliano at that time had very confused notions about the difference between Conservatives and Liberals, his father in law gave him some schematic lessons. The Liberals, he said, were Freemasons, bad people, wanting to hang priests, to institute civil marriage and divorce, to recognize the rights of illegitimate children as equal to those of legitimate ones, and to cut the country up into a federal system that would take power away from the supereme authority. The Conservatives, on the other hand, who had received their power directly from God, proposed the establishment of public order and family morality. They were the defenders of the faith of Christ, of the principle of authority, and were not prepared to permit the country to be broken down into autonomous entities.

Cognitive science has something of enormous importance to contribute to human freedom: the ability to learn what our unconscious conceptual systems are like and how our cognitive unconscious functions. If we do not realize that most of our thought is unconscious and that we think metaphorically, we will indeed be slaves to the cognitive unconscious. Paradoxically, the assumption that we have a radically autonomous rationality as traditionally conceived actually limits our rational autonomy. It condemns us to cognitive slavery - to an unaware and uncritical dependence on our unconscious metaphors. To maximize what conceptual freedom we can have, we must be able to see through and move beyond philosophies that deny the existence of an embodied cognitive unconscious that governs most of our mental lives.

A recent invention, vocal language may date back only ca. 200,000 years. As human primates, we have not fully come to grips with the prolonged, face-to-face closeness required for speech. Speaking to a stranger, e.g., stresses our autonomic nervous system's sympathetic (i.e., fight-or-flight) division, which a. speeds our heartbeat, b. dilates our pupils, and c. cools and moistens our hands. The limbic brain's hypothalamus instructs the pituitary gland to release hormones into the circulatory system, arousing our blood, sweat, and fears.

In early 2002, as part of a new personal ritual, he took time after the holidays to think and read. (In this respect, Microsoft’s Bill Gates, who also took such annual think weeks, served as a positive example.) Returning to the company after a few weeks, Bezos presented his next big idea to the S Team in the basement of his Medina, Washington, home. The entire company, he said, would restructure itself around what he called “two-pizza teams.” Employees would be organized into autonomous groups of fewer than ten people—small enough that, when working late, the team members could be fed with two pizza pies. These teams would be independently set loose on Amazon’s biggest problems.

Attachment theory teaches us that true autonomy relies on feeling securely connected to other human beings. Current developments in the field of attachment science have recognized that bonded pairs, such as couples, or parents and children, build bonds that physiologically shape their nervous systems. Contrary to many Western conceptions of the self as disconnected and atomized, operating in isolation using nothing but grit and determination, it turns out that close-knit connections to others are in large part how we grow into our own, fully expressed, autonomous selves.

The individuation journey — the psychological quest for wholeness — ends in the union of opposites; in the inner marriage of “masculine” and “feminine” aspects of the personality that can be symbolized by the image of yin and yang contained within a circle. Said more abstractly and without assigning gender, the journey toward wholeness results in having the ability to be both active and receptive, autonomous and intimate, to work and to love. These are parts of ourselves that we come to know through life experiences, parts that are inherent in all of us. This is the human potential.

We must realistically accept that revolution is a social war, not because we like war, but because we recognize that the status quo is a low-intensity war and challenging the state results in an intensification of that warfare. We must also accept that revolution necessitates interpersonal conflict because certain classes of people are employed to defend the centralizing institutions we must destroy. People who continue to dehumanize themselves as agents of law and order must be defeated by whatever means necessary until they can no longer prevent people’s autonomous realization of their needs.

After all, how can we hope to raise our children to be freethinkers and free-spirited if we aren’t these things ourselves? How can we raise independent, autonomous children if we ourselves aren’t independent and autonomous? How can we raise another human being, another spirit, if our own being has been largely dismissed, our spirit systematically squelched? It may be helpful for me to share with you some of the areas in which I am learning to accept myself: I accept I am a human being before I am a parent I accept I have limitations and many shortcomings, and this is okay I accept I don’t always know the right way I accept I am often ashamed to admit my own failings I accept I frequently lose my center worse than my child ever does I accept I can be selfish and unthinking in my dealings with my child I accept I sometimes fumble and stumble as a parent I accept I don’t always know how to respond to my child I accept that at times I say and do the wrong thing with my child I accept that at times I’m too tired to be sane I accept that at times I’m too preoccupied to be present for my child I accept I am trying my best, and that this is good enough I accept my imperfections and my imperfect life I accept my desire for power and control I accept my ego I accept my yearning for consciousness (even though I often sabotage myself when I am about to enter this state). When

The fundamental error of socialism is anthropological in nature. Socialism considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism. Socialism likewise maintains that the good of the individual can be realized without reference to his free choice, to the unique and exclusive responsibility which he exercises in the face of good or evil. Man is thus reduced to a series of social relationships, and the concept of the person as the autonomous subject of moral decision disappears, the very subject whose decisions build the social order. From this mistaken conception of the person there arise both a distortion of law, which defines the sphere of the exercise of freedom, and an opposition to private property. A person who is deprived of something he can call “his own,” and of the possibility of earning a living through his own initiative, comes to depend on the social machine and on those who control it. This makes it much more difficult for him to recognize his dignity as a person, and hinders progress towards the building up of an authentic human community.

Poetic Terrorism WEIRD DANCING IN ALL-NIGHT computer-banking lobbies. Unauthorized pyrotechnic displays. Land-art, earth-works as bizarre alien artifacts strewn in State Parks. Burglarize houses but instead of stealing, leave Poetic-Terrorist objects. Kidnap someone & make them happy. Pick someone at random & convince them they're the heir to an enormous, useless & amazing fortune--say 5000 square miles of Antarctica, or an aging circus elephant, or an orphanage in Bombay, or a collection of alchemical mss. ... Bolt up brass commemorative plaques in places (public or private) where you have experienced a revelation or had a particularly fulfilling sexual experience, etc. Go naked for a sign. Organize a strike in your school or workplace on the grounds that it does not satisfy your need for indolence & spiritual beauty. Graffiti-art loaned some grace to ugly subways & rigid public monuments--PT-art can also be created for public places: poems scrawled in courthouse lavatories, small fetishes abandoned in parks & restaurants, Xerox-art under windshield-wipers of parked cars, Big Character Slogans pasted on playground walls, anonymous letters mailed to random or chosen recipients (mail fraud), pirate radio transmissions, wet cement... The audience reaction or aesthetic-shock produced by PT ought to be at least as strong as the emotion of terror-- powerful disgust, sexual arousal, superstitious awe, sudden intuitive breakthrough, dada-esque angst--no matter whether the PT is aimed at one person or many, no matter whether it is "signed" or anonymous, if it does not change someone's life (aside from the artist) it fails. PT is an act in a Theater of Cruelty which has no stage, no rows of seats, no tickets & no walls. In order to work at all, PT must categorically be divorced from all conventional structures for art consumption (galleries, publications, media). Even the guerilla Situationist tactics of street theater are perhaps too well known & expected now. An exquisite seduction carried out not only in the cause of mutual satisfaction but also as a conscious act in a deliberately beautiful life--may be the ultimate PT. The PTerrorist behaves like a confidence-trickster whose aim is not money but CHANGE. Don't do PT for other artists, do it for people who will not realize (at least for a few moments) that what you have done is art. Avoid recognizable art-categories, avoid politics, don't stick around to argue, don't be sentimental; be ruthless, take risks, vandalize only what must be defaced, do something children will remember all their lives--but don't be spontaneous unless the PT Muse has possessed you. Dress up. Leave a false name. Be legendary. The best PT is against the law, but don't get caught. Art as crime; crime as art.

Obviously God must guide us in a way that will develop spontaneity in us. The development of character, rather than direction in this, that, and the other matter, must be the primary purpose of the Father. He will guide us, but he won’t override us. That fact should make us use with caution the method of sitting down with a pencil and blank sheet of paper to write down the instructions dictated by God for the day. Suppose a parent would dictate to the child minutely everything he is to do during the day. The child would be stunted under that regime. The parent must guide in such a manner, and to the degree, that autonomous character, capable of making right decisions for itself, is produced. God does the same.

A person who has had the misfortune to fall victim to the spell of a philosophical system (and the spells of sorcerers are mere trifles in comparison to the disastrous effect of the spell of a philosophical system!) can no longer see the world, or people, or historic events, as they are; he sees everything only through the distorting prism of the system by which he is possessed. Thus, a Marxist of today is incapable of seeing anything else in the history of mankind other than the “class struggle”. What I am saying concerning mysticism, gnosis, magic and philosophy would be considered by him only as a ruse on the part of the bourgeois class, with the aim of “screening with a mystical and idealistic haze” the reality of the exploitation of the proletariat by the bourgeoisie…although I have not inherited anything from my parents and I have not experienced a single day without having to earn my living by means of work recognised as “legitimate” by Marxists! Another contemporary example of possession by a system is Freudianism. A man possessed by this system will see in everything that I have written only the expression of “suppressed libido”, which seeks and finds release in this manner. It would therefore be the lack of sexual fulfillment which has driven me to occupy myself with the Tarot and to write about it! Is there any need for further examples? Is it still necessary to cite the Hegelians with their distortion of the history of humanity, the Scholastic “realists” of the Middle Ages with the Inquisition, the rationalists of the eighteenth century who were blinded by the light of their own autonomous reasoning? Yes, autonomous philosophical systems separated from the living body of tradition are parasitic structures, which seize the thought, feeling and finally the will of human beings. In fact, they play a role comparable to the psycho-pathological complexes of neurosis or other psychic maladies of obsession. Their physical analogy is cancer.

If I have so far argued that Foucault is a kind of closet liberal and thus deeply modern, I need to be equally critical of evangelical (and especially American) Christianity's modernity and its appropriation of Enlightenment notions of the autonomous self. Indeed, many otherwise orthodox Christians, who recoil at the notion of theological liberalism, have unwittingly adopted notions of freedom and autonomy that are liberal to the core. Averse to hierarchies and control, contemporary evangelicalism thrives on autonomy: the autonomy of the nondenominational church, at a macrocosmic level, and the autonomy of the individual Christian, at the microcosmic level. And it does not seem to me that the emerging church has changed much on this score; indeed, some elements of emergent spirituality are intensifications of this affirmation of autonomy and a laissez-faire attitude with respect to institutions.

Since you are bold and persistent I shall be equally bold: Your questions are not real. My answers are not real. The world as you perceive it is not real. War and peace, selfish and deluded projections of aggressive-natured beings, are equally unreal. Aspirations are unreal. Solutions based in egoic identity are unreal. Nature perceived as separate from one’s self, unreal. I also, as an autonomous entity, am unreal. You—equally unreal. Life itself, as is fashioned inside the human psyche is unreal. Death too, as is imagined based upon the ill-conceived notion that we are merely our bodies and personalities, is unreal. All is illusion—unreal. The Self, timeless and spaceless, immutable, beyond all qualities, alone is real. You must look within to find and confirm this for yourself. Until and unless you do, your comprehension of the world is based on very shaky ground; a ground of naive assumptions and second-hand knowledge.

Do I feel empathy for Trump voters? That’s a question I’ve asked myself a lot. It’s complicated. It’s relatively easy to empathize with hardworking, warmhearted people who decided they couldn’t in good conscience vote for me after reading that letter from Jim Comey . . . or who don’t think any party should control the White House for more than eight years at a time . . . or who have a deeply held belief in limited government, or an overriding moral objection to abortion. I also feel sympathy for people who believed Trump’s promises and are now terrified that he’s trying to take away their health care, not make it better, and cut taxes for the superrich, not invest in infrastructure. I get it. But I have no tolerance for intolerance. None. Bullying disgusts me. I look at the people at Trump’s rallies, cheering for his hateful rants, and I wonder: Where’s their empathy and understanding? Why are they allowed to close their hearts to the striving immigrant father and the grieving black mother, or the LGBT teenager who’s bullied at school and thinking of suicide? Why doesn’t the press write think pieces about Trump voters trying to understand why most Americans rejected their candidate? Why is the burden of opening our hearts only on half the country? And yet I’ve come to believe that for me personally and for our country generally, we have no choice but to try. In the spring of 2017, Pope Francis gave a TED Talk. Yes, a TED Talk. It was amazing. This is the same pope whom Donald Trump attacked on Twitter during the campaign. He called for a “revolution of tenderness.” What a phrase! He said, “We all need each other, none of us is an island, an autonomous and independent ‘I,’ separated from the other, and we can only build the future by standing together, including everyone.” He said that tenderness “means to use our eyes to see the other, our ears to hear the other, to listen to the children, the poor, those who are afraid of the future.

It’s what we do now instead of bohemias,” he says. “Instead of what?” “Bohemias. Alternative subcultures. They were a crucial aspect of industrial civilization in the two previous centuries. They were where industrial civilization went to dream. A sort of unconscious R&D, exploring alternate societal strategies. Each one would have a dress code, characteristic forms of artistic expression, a substance or substances of choice, and a set of sexual values at odds with those of the culture at large. And they did, frequently, have locales with which they became associated. But they became extinct.” “Extinct?” “We started picking them before they could ripen. A certain crucial growing period was lost, as marketing evolved and the mechanisms of recommodification became quicker, more rapacious. Authentic subcultures required backwaters, and time, and there are no more backwaters. They went the way of geography in general. Autonomous zones do offer a certain insulation from the monoculture, but they seem not to lend themselves to recommodification, not in the same way. We don’t know why exactly.

And in an essential way, this was what he was most ashamed of: not his poor understanding of sex, not his traitorous racial tendencies, not his inability to separate himself from his parents or make his own money or behave like an autonomous creature. It was that, when he and his colleagues sat there at night, the group of them burrowed deep into their own ambitious dream-structures, all of them drawing and planning their improbable buildings, he was doing nothing. He had lost the ability to imagine anything. And so every evening, while the others created, he copied: he drew buildings he had seen on his travels, buildings other people had dreamed and constructed, buildings he had lived in or passed through. Again and again, he made what had already been made, not bothering to improve them, just mimicking them. He was twenty-eight; his imagination had deserted him; he was a copyist. It frightened him. JB had his series. Jude had his work, Willem had his. But what if Malcolm never again created anything? He longed for the years when it was enough to simply be in his room with his hand moving over a piece of graph paper, before the years of decisions and identities, when his parents made his choices for him, and the only thing he had to concentrate on was the clean blade stroke of a line, the ruler's perfect knife edge.

We are focus-points of consciousness, [...] enormously creative. When we enter the self-constructed hologrammetric arena we call spacetime, we begin at once to generate creativity particles, imajons, in violent continuous pyrotechnic deluge. Imajons have no charge of their own but are strongly polarized through our attitudes and by the force of our choice and desire into clouds of conceptons, a family of very-high-energy particles which may be positive, negative or neutral. [...] Some common positive conceptions are exhilarons, excytons, rhapsodons, jovions. Common negative conceptions include gloomons, tormentons, tribulons, agonons, miserons. "Indefinite numbers of conceptions are created in nonstop eruption, a thundering cascade of creativity pouring from every center of personal consciousness. They mushroom into conception clouds, which can be neutral or strongly charged - buoyant, weightless or leaden, depending on the nature of their dominant particles. "Every nanosecond an indefinite number of conception clouds build to critical mass, then transform in quantum bursts to high-energy probability waves radiating at tachyon speeds through an eternal reservoir of supersaturated alternate events. Depending on their charge and nature, the probability waves crystallize certain of these potential events to match the mental polarity of their creating consciousness into holographic appearance. [...] "The materialized events become that mind's experience, freighted with all the aspects of physical structure necessary to make them real and learningful to the creating consciousness. This autonomic process is the fountain from which springs every object and event in the theater of spacetime. "The persuasion of the imajon hypothesis lies in its capacity for personal verification. The hypothesis predicts that as we focus our conscious intention on the positive and life-affirming, as we fasten our thought on these values, we polarize masses of positive conceptions, realize beneficial probability-waves, bring useful alternate events to us that otherwise would not have appeared to exist. "The reverse is true in the production of negative events, as is the mediocre in-between. Through default or intention, unaware or by design, we not only choose but create the visible outer conditions that are most resonant to our inner state of being [...]

A selfish love seldom respects the rights of the beloved to be an autonomous person. Far from respecting the true being of another and granting his personality room to grow and expand in its own original way, this love seeks to keep him in subjection to ourselves. It insists that he conform himself to us, and it works in every possible way to make him do so. A selfish love withers and dies unless it is sustained by the attention of the beloved. When we love thus, our friends exist only in order that we may love them. In loving them we seek to make pets of them, to keep them tame. Such love fears nothing more than the escape of the beloved. It requires his subjection because that is necessary for the nourishment of our own affections. Selfish love often appears to be unselfish, because it is willing to make any concession to the beloved in order to keep him prisoner. But it is supreme selfishness to buy what is best in a person, his liberty, his integrity, his own autonomous dignity as a person, at the price of far lesser goods. Such selfishness is all the more abominable when it takes a complacent pleasure in its concessions, deluded that they are all acts of selfless charity.

The Bolsheviks argued that only socialism could resolve the contradiction between work and family. Under socialism, household labor would be transferred to the public sphere: The tasks performed by millions of individual unpaid women in their homes would be taken over by paid workers in communal dining rooms, laundries, and childcare centers. Women would be freed to enter the public sphere on an equal basis with men, unhampered by the duties of the home. At last women would be equally educated, waged, and able to pursue their own individual goals and development. Under such circumstances, marriage would become superfluous. Men and women would come together and separate as they wished, apart from the deforming pressures of economic dependency and need. Free union would gradually replace marriage as the state ceased to interfere in the union between the sexes. Parents, regardless of their marital status, would care for their children with the help of the state; the very concept of illegitimacy would become obsolete. The family, stripped of its previous social functions, would gradually wither away, leaving in its place fully autonomous, equal individuals free to choose their partners on the basis of love and mutual respect.

The received wisdom in advanced capitalist societies is that there still exists an organic “civil society sector” in which institutions form autonomously and come together to manifest the interests and will of citizens. The fable has it that the boundaries of this sector are respected by actors from government and the “private sector,” leaving a safe space for NGOs and nonprofits to advocate for things like human rights, free speech, and accountable government. This sounds like a great idea. But if it was ever true, it has not been for decades. Since at least the 1970s, authentic actors like unions and churches have folded under a sustained assault by free-market statism, transforming “civil society” into a buyer’s market for political factions and corporate interests looking to exert influence at arm’s length. The last forty years have seen a huge proliferation of think tanks and political NGOs whose purpose, beneath all the verbiage, is to execute political agendas by proxy.

One of the reasons there are so many bitter, disenfranchised people who are angry at the church is because of bad theology. It’s really, really important to separate your theology of the kingdom from the church. These are two separate, autonomous entities. Yes, there is overlap and the lines blur and bleed, but they are two different ideas. Jesus’ ultimate goal for the universe is the kingdom, not the church. The kingdom is where the renewal of all things takes place. Where Eden is restored. Where the entire creation is made new.[1] The story of the Bible ends with heaven crashing into earth. The kingdom is a huge, elephantic theology with layers and texture and depth and dimensions. The problem is that most people erase or ignore the theology of the kingdom. In doing so, they pin all their hopes and dreams on the church. These unrealistic expectations are way too much to bear for the frail shoulders of God’s bride. She was never designed to bear the weight of changing the world, much less perfection. I hear people say things like, “The church is God’s plan to save the world.” No, it’s not. Jesus is God’s plan to save the world. He is bringing his kingdom crashing into this present age, and he is saving the world. Yes, the church is part of God’s plan to save the world. That is very true. We are the body of the Messiah. Meaning, we are the arms and legs, the appendages, the extensions of Jesus to the world. We join and partner and work with him for the kingdom; but he is the one saving the universe, not us.

(What counts as that which is is the present, the actual, to which the necessary and the possible are at first merely related—the usual example from the history of the first beginning.) The sheltering is itself carried out in and as Da-sein. That happens, and gains and loses history, in the steadfast care-taking which in advance pertains to the event though scarcely has knowledge of the event. This care-taking, conceived not on the basis of everydayness but from the selfhood of Dasein, abides in various mutually requisite modes: the fabrication of implements, the instituting of machinations (technology), the creation of works, the acts that form states, and thoughtful sacrifice. In all of these, in each one differently, a pre-forming and co-forming of cognition and of essential knowledge as the grounding of truth. “Science” only a remote scion of a determinate permeation of implement-production, etc.; nothing autonomous and never to be brought into connection with the essential knowledge of the inventive thinking of being (philosophy).

One last bit of bad news. We’ve been focusing on the stress-related consequences of activating the cardiovascular system too often. What about turning it off at the end of each psychological stressor? As noted earlier, your heart slows down as a result of activation of the vagus nerve by the parasympathetic nervous system. Back to the autonomic nervous system never letting you put your foot on the gas and brake at the same time—by definition, if you are turning on the sympathetic nervous system all the time, you’re chronically shutting off the parasympathetic. And this makes it harder to slow things down, even during those rare moments when you’re not feeling stressed about something. How can you diagnose a vagus nerve that’s not doing its part to calm down the cardiovascular system at the end of a stressor? A clinician could put someone through a stressor, say, run the person on a treadmill, and then monitor the speed of recovery afterward. It turns out that there is a subtler but easier way of detecting a problem. Whenever you inhale, you turn on the sympathetic nervous system slightly, minutely speeding up your heart. And when you exhale, the parasympathetic half turns on, activating your vagus nerve in order to slow things down (this is why many forms of meditation are built around extended exhalations). Therefore, the length of time between heartbeats tends to be shorter when you’re inhaling than exhaling. But what if chronic stress has blunted the ability of your parasympathetic nervous system to kick the vagus nerve into action? When you exhale, your heart won’t slow down, won’t increase the time intervals between beats. Cardiologists use sensitive monitors to measure interbeat intervals. Large amounts of variability (that is to say, short interbeat intervals during inhalation, long during exhalation) mean you have strong parasympathetic tone counteracting your sympathetic tone, a good thing. Minimal variability means a parasympathetic component that has trouble putting its foot on the brake. This is the marker of someone who not only turns on the cardiovascular stress-response too often but, by now, has trouble turning it off.

First of all, historically, markets simply did not emerge as some autonomous domain of freedom independent of, and opposed to, state authorities. Exactly the opposite is the case. Historically, markets are generally either a side effects of government operations, especially military operations, or were directly created by government policy. This has been true at least since the invention of coinage, which was first created and promulgated as a means of provisioning soldiers; for most of Eurasian history, ordinary people used informal credit arrangements and physical money, gold, silver, bronze, and the kind of impersonal markets they made possible remained mainly an adjunct to the mobilization of legions, sacking of cities, extraction of tribute, and disposing of loot. Modern central banking systems were likewise first created to finance wars. So there's one initial problem with the conventional history. There's another even more dramatic one. While the idea that the market is somehow opposed to and independent of government has been used at least since the nineteenth century to justify laissez faire economic policies designed to lessen the role of government, they never actually have that effect. English liberalism, for instance, did not lead to a reduction of state bureaucracy, but the exact opposite: an endlessly ballooning array of legal clerks, registrars, inspectors, notaries, and police officials who made the liberal dream of a world of free contract between autonomous individuals possible. It turned out that maintaining a free market economy required a thousand times more paperwork than a Louis XIV-style absolutist monarchy. (p. 8-9)

significantly in his work by psychologist Mary Ainsworth, a Canadian researcher who helped give shape to his ideas and test them. Together, they identified four elements of attachment: •We seek out, monitor, and try to maintain emotional and physical connection with our loved ones. Throughout life, we rely on them to be emotionally accessible, responsive, and engaged with us. •We reach out for our loved ones particularly when we are uncertain, threatened, anxious, or upset. Contact with them gives us a sense of having a safe haven, where we will find comfort and emotional support; this sense of safety teaches us how to regulate our own emotions and how to connect with and trust others. •We miss our loved ones and become extremely upset when they are physically or emotionally remote; this separation anxiety can become intense and incapacitating. Isolation is inherently traumatizing for human beings. •We depend on our loved ones to support us emotionally and be a secure base as we venture into the world and learn and explore. The more we sense that we are effectively connected, the more autonomous and separate we can be.

They are also difficult to reconcile with archaeological evidence of how cities actually began in many parts of the world: as civic experiments on a grand scale, which frequently lacked the expected features of administrative hierarchy and authoritarian rule. We do not possess an adequate terminology for these early cities. To call them ‘egalitarian’, as we’ve seen, could mean quite a number of different things. It might imply an urban parliament and co-ordinated projects of social housing, as with some pre-Columbian centres in the Americas; or the self-organizing of autonomous households into neighbourhoods and citizens’ assemblies, as with prehistoric mega-sites north of the Black Sea; or, perhaps, the introduction of some explicit notion of equality based on principles of uniformity and sameness, as in Uruk-period Mesopotamia. None of this variability is surprising once we recall what preceded cities in each region. That was not, in fact, rudimentary or isolated groups, but far-flung networks of societies, spanning diverse ecologies, with people, plants, animals, drugs, objects of value, songs and ideas moving between them in endlessly intricate ways. While the individual units were demographically small, especially at certain times of year, they were typically organized into loose coalitions or confederacies. At the very least, these were simply the logical outcome of our first freedom: to move away from one’s home, knowing one will be received and cared for, even valued, in some distant place. At most they were examples of ‘amphictyony’, in which some kind of formal organization was put in charge of the care and maintenance of sacred places. It seems that Marcel Mauss had a point when he argued that we should reserve the term ‘civilization’ for great hospitality zones such as these. Of course, we are used to thinking of ‘civilization’ as something that originates in cities – but, armed with new knowledge, it seems more realistic to put things the other way round and to imagine the first cities as one of those great regional confederacies, compressed into a small space.

Woman thus emerged as the inessential who never returned to the essential, as the absolute Other, without reciprocity. All the creation myths express this conviction that is precious to the male, for example, the Genesis legend, which, through Christianity, has spanned Western civilization. Eve was not formed at the same time as man; she was not made either from a different substance or from the same clay that Adam was modeled from: she was drawn from the first male’s flank. Even her birth was not autonomous; God did not spontaneously choose to create her for herself and to be directly worshiped in turn: he destined her for man; he gave her to Adam to save him from loneliness, her spouse is her origin and her finality; she is his complement in the inessential mode. Thus, she appears a privileged prey. She is nature raised to the transparency of consciousness; she is a naturally submissive consciousness. And therein lies the marvelous hope that man has often placed in woman: he hopes to accomplish himself as being through carnally possessing a being while making confirmed in his freedom by a docile freedom. No man would consent to being a woman, but all want there to be women. “Thank God for creating woman.” “Nature is good because it gave men woman.” In these and other similar phrases, man once more asserts arrogantly and naively that his presence in this world is an inevitable fact and a right, that of woman is a simple accident—but a fortunate one. Appearing as the Other, woman appears at the same time as a plenitude of being by opposition to the nothingness of existence that man experiences in itself; the Other, posited as object in the subject’s eyes, is posited as in-itself, thus as being. Woman embodies positively the lack the existent carries in his heart, and man hopes to realize himself by finding himself through her.

This gesture is one of the motifs of modernity's turn against the principle of imitating nature, that is to say, imitating predefined morphological expectations. It is still capable of perceiving message-totalities and autonomous thing-signals when no morphologically intact figures are left - indeed, precisely then. The sense for perfection withdraws from the forms of nature - probably because nature itself is in the process of losing its ontological authority. The popularization of photography also increasingly devalues the standard views of things. As the first edition of the visible, nature comes into discredit. It can no longer assert its authority as the sender of binding messages - for reasons that ultimately come from its disenchantment through being scientifically explored and technically outdone. After this shift, 'being perfect' takes on an altered meaning: it means having something to say that is more meaningful than the chatter of conventional totalities. Now the torsos and their ilk have their turn: the hour of those forms that do not remind us of anything has come. Fragments, cripples and hybrids formulate something that cannot be conveyed by the common whole forms and happy integrities; intensity beats standard perfection.

What must underlie successful epidemics, in the end, is a bedrock belief that change is possible, that people can radically transform their behavior or beliefs in the face of the right kind of impetus. This, too, contradicts some of the most ingrained assumptions we hold about ourselves and each other. We like to think of ourselves as autonomous and inner-directed, that who we are and how we act is something permanently set by our genes and our temperament. But if you add up the examples of Salesmen and Connectors, of Paul Revere's ride and Blue's Clues, and the Rule of 150 and the New York subway cleanup and the Fundamental Attribution Error, they amount to a very different conclusion about what it means to be human. We are actually powerfully influenced by our surroundings, our immediate context, and the personalities of those around us. Taking the graffiti off the walls of New York's subways turned New Yorkers into better citizens. Telling seminarians to hurry turned them into bad citizens. The suicide of a charismatic young Micronesian set off an epidemic of suicides that lasted for a decade. Putting a little gold box in the corner of a Columbia Record Club advertisement suddenly made record buying by mail seem irresistible. To look closely at complex behaviors like smoking or suicide or crime is to appreciate how suggestible we are in the face of what we see and hear, and how acutely sensitive we are to even the smallest details of everyday life. That's why social change is so volatile and so often inexplicable, because it is the nature of all of us to be volatile and inexplicable.

Borrowed functioning artificially inflates (or deflates) your functioning. Your “pseudo self” can be pumped up through emotional fusion, which makes poorly differentiated people doggedly hang onto each other. Two people in different relationships can appear to function at the same level although they have achieved different levels of differentiation. The difference is that the better differentiated one will more consistently function well even when the partner isn’t being supportive or encouraging. Before they came to see me, Bill claimed that there was “nothing wrong” with him. As long as he had Joan’s “support” and controlled how intimate they were, he functioned well on a superficial level. Joan, however, went through difficult self-doubts and depression. And when she was in her deepest depths, Bill was kinder, more considerate, and empathic. Somehow Bill seemed the more stable of the two. But things changed when Joan emerged from her unhappiness. As she began to function more autonomously, Bill’s functioning seemingly diminished. As she developed more self-respect, he became more insecure. As she needed his validation less, he feared losing her more. Still, Bill wasn’t about to support or stroke Joan in ways that didn’t enhance his own status or that might require him to confront himself.

Whatever exists, he said. Whatever in creation exists without my knowledge exists without my consent. He looked about at the dark forest in which they were bivouacked. He nodded toward the specimens he’d collected. These anonymous creatures, he said, may seem little or nothing in the world. Yet the smallest crumb can devour us. Any smallest thing beneath yon rock out of men’s knowing. Only nature can enslave man and only when the existence of each last entity is routed out and made to stand naked before him will he be properly suzerain of the earth. What’s a suzerain? A keeper. A keeper or overlord. Why not say keeper then? Because he is a special kind of keeper. A suzerain rules even where there are other rulers. His authority countermands local judgements. Toadvine spat. The judge placed his hands on the ground. He looked at his inquisitor. This is my claim, he said. And yet everywhere upon it are pockets of autonomous life. Autonomous. In order for it to be mine nothing must be permitted to occur upon it save by my dispensation. Toadvine sat with his boots crossed before the fire. No man can acquaint himself with everthing on this earth, he said. The judge tilted his great head. The man who believes that the secrets of the world are forever hidden lives in mystery and fear. Superstition will drag him down. The rain will erode the deeds of his life. But that man who sets himself the task of singling out the thread of order from the tapestry will by the decision alone have taken charge of the world and it is only by such taking charge that he will effect a way to dictate the terms of his own fate. I dont see what that has to do with catchin birds. The freedom of birds is an insult to me. I’d have them all in zoos. That would be a hell of a zoo. The judge smiled. Yes, he said. Even so.

there is no other civilization that can serve as support; we have to face our problems alone. The only prospect offered us as a counterpart of the cyclical laws, and that only hypothetical, is that the process of decline of the Dark Age has first reached its terminal phases with us in the West. Therefore it is not impossible that we would also be the first to pass the zero point, in a period in which the other civilizations, entering later into the same current, would find themselves more or less in our current state, having abandoned—"superseded"—what they still offer today in the way of superior values and traditional forms of existence that attract us. The consequence would be a reversal of roles. The West, having reached the point beyond the negative limit, would be qualified to assume a new function of guidance or command, very different from the material, techno-industrial leadership that it wielded in the past, which, once it collapsed, resulted only in a general leveling. This rapid overview of general prospects and problems may have been useful to some readers, but I shall not dwell further on these matters. As I have said, what interests us here is the field of personal life; and from that point of view, in defining the attitude to be taken toward certain experiences and processes of today, having consequences different from what they appear to have for practically all our contemporaries, we need to establish autonomous positions,

Bohm believes the same is true at our own level of existence. Space is not empty. It is full, a plenum as opposed to a vacuum, and is the ground for the existence of everything, including ourselves. The universe is not separate from this cosmic sea of energy, it is a ripple on its surface, a comparatively small "pattern of excitation" in the midst of an unimaginably vast ocean. "This excitation pattern is relatively autonomous and gives rise to approximately recurrent, stable and separable projections into a three-dimensional explicate order of manifestation, " states Bohm.1 2 In other words, despite its apparent materiality and enormous size, the universe does not exist in and of itself, but is the stepchild of something far vaster and more ineffable. More than that, it is not even a major production of this vaster something, but is only a passing shadow, a mere hiccup in the greater scheme of things. This infinite sea of energy is not all that is enfolded in the implicate order. Because the implicate order is the foundation that has given birth to everything in our universe, at the very least it also contains every subatomic particle that has been or will be; every configuration of matter, energy, life, and consciousness that is possible, from quasars to the brain of Shakespeare, from the double helix, to the forces that control the sizes and shapes of galaxies. And even this is not all it may contain. Bohm concedes that there is no reason to believe the implicate order is the end of things. There may be other undreamed of orders beyond it, infinite stages of further development.

Here we’ll describe four signs that you have to disengage from your autonomous efforts and seek connection. Each of these emotions is a different form of hunger for connection—that is, they’re all different ways of feeling lonely: When you have been gaslit. When you’re asking yourself, “Am I crazy, or is there something completely unacceptable happening right now?” turn to someone who can relate; let them give you the reality check that yes, the gaslights are flickering. When you feel “not enough.” No individual can meet all the needs of the world. Humans are not built to do big things alone. We are built to do them together. When you experience the empty-handed feeling that you are just one person, unable to meet all the demands the world makes on you, helpless in the face of the endless, yawning need you see around you, recognize that emotion for what it is: a form of loneliness. ... When you’re sad. In the animated film Inside Out, the emotions in the head of a tween girl, Riley, struggle to cope with the exigencies of growing up.... When you are boiling with rage. Rage has a special place in women’s lives and a special role in the Bubble of Love. More, even, than sadness, many of us have been taught to swallow our rage, hide it even from ourselves. We have been taught to fear rage—our own, as well as others’—because its power can be used as a weapon. Can be. A chef’s knife can be used as a weapon. And it can help you prepare a feast. It’s all in how you use it. We don’t want to hurt anyone, and rage is indeed very, very powerful. Bring your rage into the Bubble with your loved ones’ permission, and complete the stress response cycle with them. If your Bubble is a rugby team, you can leverage your rage in a match or practice. If your Bubble is a knitting circle, you might need to get creative. Use your body. Jump up and down, get noisy, release all that energy, share it with others. “Yes!” say the people in your Bubble. “That was some bullshit you dealt with!” Rage gives you strength and energy and the urge to fight, and sharing that energy in the Bubble changes it from something potentially dangerous to something safe and potentially transformative.

The practice of “tolerance,” in the sense of allowing people to dissent, did not of course exist in any part of Christian Europe in the 1500s. It came into being only centuries later, when some states conceded legal rights to religious minorities. But frontier societies having contact with other cultures, as in the Mediterranean and in Eastern Europe, were in a special category. Spain, like them, was a plural (and therefore in some sense forbearing) society long before toleration became a philosophical issue. The same was true of Transylvania and Poland. “There is nothing new about diversity of religion in Poland,” a Polish Lutheran stated in 1592. “In addition to the Greek Christians among us, pagans and Jews have been known for a long time, and faiths other than Roman Catholic have existed for centuries.”46 It was therefore commonplace, within that plural context, to have toleration without a theory of toleration, because there were legal guarantees for each faith.47 The protection given to the aljamas by Christian lords was by nature contractual: in return for protection, the Muslims and Jews paid taxes. Because there was no unitary political authority in Spain, the nobles felt free to allow their Muslims to observe their own cultural customs long after the Spanish crown had officially abolished the legal existence of Islam (in 1500 in Castile, in 1526 in the crown of Aragon). The development can be seen as inherent in the nature of pre-modern political systems in Europe. Before the advent of the modern (“nation”) state, small autonomous cultural groups could exist without being subjected to persecution, thanks to the protection of local authorities. The coming of the centralizing state, in post-Reformation Europe, removed that protection and aggravated intolerance.

He thus didn’t find himself outside the limits of his experience; he was high above it. His distaste for himself remained down below; down below he had felt his palms become sweaty with fear and his breath speed up; but here, up high in his poem, he was above his paltriness, the key-hole episode and his cowardice were merely a trampoline above which he was soaring; he was no longer subordinate to his experience, his experience was subordinate to what he had written. The next day he used his grandfather’s typewriter to copy the poem on special paper; and the poem seemed even more beautiful to him than when he had recited it aloud, for the poem had ceased to be a simple succession of words and had become a thing; its autonomy was even more incontestable; ordinary words exist only to perish as soon as they are uttered, their only purpose is to serve the moment of communication; subordinate to things they are merely their designations; whereas here words themselves had become things and were in no way subordinate; they were no longer destined for immediate communication and prompt disappearance, but for durability. What Jaromil had experienced the day before was expressed in the poem, but at the same time the experience slowly died there, as a seed dies in the fruit. “I am underwater and my heartbeats make circles on the surface”; this line represents the adolescent trembling in front of the bathroom door, but at the same time his feature in this line, slowly became blurred, this line surpassed and transcended him. “Ah, my aquatic love”, another line said, and Jaromil knew that aquatic love was Magda, but he also knew that no one could recognise her behind these words; that she was lost, invisible, buried there, the poem he had written was absolutely autonomous, independent and incomprehensible as reality itself, which is no one’s ally and content simply to be; the poem’s autonomy provided Jaromil a splendid refuge, the ideal possibility of a second life; he found that so beautiful that the next day he tried to write more poems; and little by little he gave himself over to this activity.

This is simply the long history of the origin of responsibility. That task of breeding an animal which can make promises, includes, as we have already grasped, as its condition and preliminary, the more immediate task of first making man to a certain extent, necessitated, uniform, like among his like, regular, and consequently calculable. The immense work of what I have called, "morality of custom", the actual work of man on himself during the longest period of the human race, his whole prehistoric work, finds its meaning, its great justification (in spite of all its innate hardness, despotism, stupidity, and idiocy) in this fact: man, with the help of the morality of customs and of social strait-waistcoats, was made genuinely calculable. If, however, we place ourselves at the end of this colossal process, at the point where the tree finally matures its fruits, when society and its morality of custom finally bring to light that to which it was only the means, then do we find as the ripest fruit on its tree the sovereign individual, that resembles only himself, that has got loose from the morality of custom, the autonomous "super-moral" individual (for "autonomous" and "moral" are mutually-exclusive terms),—in short, the man of the personal, long, and independent will, competent to promise, and we find in him a proud consciousness (vibrating in every fibre), of what has been at last achieved and become vivified in him, a genuine consciousness of power and freedom, a feeling of human perfection in general. And this man who has grown to freedom, who is really competent to promise, this lord of the free will, this sovereign—how is it possible for him not to know how great is his superiority over everything incapable of binding itself by promises, or of being its own security, how great is the trust, the awe, the reverence that he awakes—he "deserves" all three—not to know that with this mastery over himself he is necessarily also given the mastery over circumstances, over nature, over all creatures with shorter wills, less reliable characters? The "free" man, the owner of a long unbreakable will, finds in this possession his standard of value: looking out from himself upon the others, he honours or he despises, and just as necessarily as he honours his peers, the strong and the reliable (those who can bind themselves by promises),—that is, every one who promises like a sovereign, with difficulty, rarely and slowly, who is sparing with his trusts but confers honour by the very fact of trusting, who gives his word as something that can be relied on, because he knows himself strong enough to keep it even in the teeth of disasters, even in the "teeth of fate,"—so with equal necessity will he have the heel of his foot ready for the lean and empty jackasses, who promise when they have no business to do so, and his rod of chastisement ready for the liar, who already breaks his word at the very minute when it is on his lips. The proud knowledge of the extraordinary privilege of responsibility, the consciousness of this rare freedom, of this power over himself and over fate, has sunk right down to his innermost depths, and has become an instinct, a dominating instinct—what name will he give to it, to this dominating instinct, if he needs to have a word for it? But there is no doubt about it—the sovereign man calls it his conscience.

The first step in retracing our way to health is to abandon our attachment to what is called positive thinking. Too many times in the course of palliative care work I sat with dejected people who expressed their bewilderment at having developed cancer. “I have always been a positive thinker,” one man in his late forties told me. “I have never given in to pessimistic thoughts. Why should I get cancer?” As an antidote to terminal optimism, I have recommended the power of negative thinking. “Tongue in cheek, of course,” I quickly add. “What I really believe in is the power of thinking.” As soon as we qualify the word thinking with the adjective positive, we exclude those parts of reality that strike us as “negative.” That is how most people who espouse positive thinking seem to operate. Genuine positive thinking begins by including all our reality. It is guided by the confidence that we can trust ourselves to face the full truth, whatever that full truth may turn out to be. As Dr. Michael Kerr points out, compulsive optimism is one of the ways we bind our anxiety to avoid confronting it. That form of positive thinking is the coping mechanism of the hurt child. The adult who remains hurt without being aware of it makes this residual defence of the child into a life principle. The onset of symptoms or the diagnosis of a disease should prompt a two-pronged inquiry: what is this illness saying about the past and present, and what will help in the future? Many approaches focus only on the second half of that healing dyad without considering fully what led to the manifestation of illness in the first place. Such “positive” methods fill the bookshelves and the airwaves. In order to heal, it is essential to gather the strength to think negatively. Negative thinking is not a doleful, pessimistic view that masquerades as “realism.” Rather, it is a willingness to consider what is not working. What is not in balance? What have I ignored? What is my body saying no to? Without these questions, the stresses responsible for our lack of balance will remain hidden. Even more fundamentally, not posing those questions is itself a source of stress. First, “positive thinking” is based on an unconscious belief that we are not strong enough to handle reality. Allowing this fear to dominate engenders a state of childhood apprehension. Whether or not the apprehension is conscious, it is a state of stress. Second, lack of essential information about ourselves and our situation is one of the major sources of stress and one of the potent activators of the hypothalamicpituitary-adrenal (HPA) stress response. Third, stress wanes as independent, autonomous control increases. One cannot be autonomous as long as one is driven by relationship dynamics, by guilt or attachment needs, by hunger for success, by the fear of the boss or by the fear of boredom. The reason is simple: autonomy is impossible as long as one is driven by anything. Like a leaf blown by the wind, the driven person is controlled by forces more powerful than he is. His autonomous will is not engaged, even if he believes that he has “chosen” his stressed lifestyle and even if he enjoys his activities. The choices he makes are attached to invisible strings. He is still unable to say no, even if it is only to his own drivenness. When he finally wakes up, he shakes his head, Pinocchio-like, and says, “How foolish I was when I was a puppet.