Boxing Fundamentals Quotes

A fundamental approach to life transformation is using social media for therapy; it forces you to have an opinion, provides intellectual stimulation, increases awareness, boosts self-confidence, and offers the possibility of hope.

Life is a complex cycle, so vast that we can’t see it with our own eyes. Maybe it’s “The World,” maybe it’s “The Universe”…But whatever it’s called, you and I are only a tiny part of that great flow. One part of the whole. But all those individual parts come together so that the whole can exist. And the cycle keeps on flowing because all of nature follows this fundamental law. Understanding that flow. Deconstructing and then reconstructing…That’s the meaning of Alchemy.

Organizational analyses that show separate boxes for “culture” and “strategy” are making a fundamental conceptual error. Strategy is an integral part of the culture.

Yet, when we allow complexity to be hidden and handled for us, we should at least notice what we are giving up. We risk becoming users of components, handlers of black boxes that do not open or don’t seem worth opening. We risk becoming people who cannot really fix things, who can only swap components, work with mechanisms we can use but do not understand in crucial ways. This not-knowing is fine while everything works as we expected. But when something breaks or goes wrong or needs fundamental change, what will we do except stand helpless in the face of our own creations

History is opaque. You see what comes out, not the script that produces events, the generator of history. There is a fundamental incompleteness in your grasp of such events, since you do not see what’s inside the box, how the mechanisms work.

I have always felt a fundamental core of loneliness in me. Perhaps it comes from being an only child. Perhaps it's my grandfather's sullen thick German blood. I have been alone with my wife and alone with my children, untouchable, unreachable, and I suspect that most of the time they haven't known. It runs deep, this aloneness. I have accommodated it. It informs all my relationships and all my expectations. It makes me almost impossible to surprise by life's grimmer turns of fate.

There is within us—in even the blithest, most lighthearted among us—a fundamental dis-ease. It acts like an unquenchable fire that renders the vast majority of us incapable in this life of ever coming to full peace. This desire lies in the marrow of our bones and the deep regions of our souls. All great literature, poetry, art, philosophy, psychology, and religion tries to name and analyze this longing. We are seldom in direct touch with it, and indeed the modern world seems set on preventing us from getting in touch with it by covering it with an unending phantasmagoria of entertainments, obsessions, addictions, and distractions of every sort. But the longing is there, built into us like a jack-in-the-box that presses for release. Two great paintings suggest this longing in their titles—Gauguin’s Who Are We? Where Did We Come From? Where Are We Going? and de Chirico’s Nostalgia for the Infinite—but I must work with words. Whether we realize it or not, simply to be human is to long for release from mundane existence, with its confining walls of finitude and mortality.

Segregate people into boxes of ghettos, barrios, closets, and prisons, rank the boxes as being fundamentally separate and unequal, and keep the entire system intact by forbidding individuals to get to know one another as fully human beings. In this context, laws and religious teachings that detail who people could not marry are fundamental in upholding social inequality. They regulate love and sexuality by mystifying segregation and keeping people alienated from one another. The Black gender ideology described in this volume is but one example of many powerful ideologies that serve this purpose. These belief systems encourage individuals to grant humanity only to those in their own segregated boxes and to dehumanize, objectify, and, upon occasion, commodify and demonize everyone else. People who are alienated from one another and from their own honest bodies become easier to rule.

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.

HISTORY AND THE TRIPLET OF OPACITY History is opaque. You see what comes out, not the script that produces events, the generator of history. There is a fundamental incompleteness in your grasp of such events, since you do not see what's inside the box, how the mechanisms work. What I call the generator of historical events is different from the events themselves, much as the minds of the gods cannot be read just by witnessing their deeds. You are very likely to be fooled about their intentions. This disconnect is similar to the difference between the food you see on the table at the restaurant and the process you can observe in the kitchen. (The last time I brunched at a certain Chinese restaurant on Canal Street in downtown Manhattan, I saw a rat coming out of the kitchen.) The human mind suffers from three ailments as it comes into contact with history, what I call the triplet of opacity. They are: a. the illusion of understanding, or how everyone thinks he knows what is going on in a world that is more complicated (or random) than they realize; b. the retrospective distortion, or how we can assess matters only after the fact, as if they were in a rearview mirror (history seems clearer and more organized in history books than in empirical reality); and c. the overvaluation of factual information and the handicap of authoritative and learned people, particularly when they create categories—when they "Platonify.

She enjoyed the notion that New York was home, and that she missed it, but in fact the only thing she really missed was pizza. And not just any old pizza, but the sort of pizza they brought to your door if you phoned them up and asked them. That was the only real pizza. Pizza that you had to go out and sit at a table staring at red paper napkins for wasn’t real pizza however much extra pepperoni and anchovy they put on it. London was the place she liked living in most, apart, of course, from the pizza problem, which drove her crazy. Why would no one deliver pizza? Why did no one understand that it was fundamental to the whole nature of pizza that it arrived at your front door in a hot cardboard box? That you slithered it out of greaseproof paper and ate it in folded slices in front of the TV?

This can be explained in part by understanding and accepting the historical fact that almost all past cultures, however seen as great, otherwise, were fundamentally based on massive broadband slavery, serfdom, and various other under-classes whose principal function was to be in servitude to the upper overlords. Such was certainly the case, for example, in ancient Egyptian, Sumerian, Babylonian, Assyrian, Roman, Chinese, and most old Nordic cultures, etc.

I like nouns that go up: loft. And ones that sink: mud. I like the ones that peck: chicken. And canter: canter. Those that comfort: flannel and pelt. Cell is an excellent word, in that it sweetly fulfills its assigned sound in a small, thin container. Unlike hell, which is disappointing. Overall. Wanting in force and fury. I like that a lone syllable names a necessary thing: bridge, house, door, food, bed. And the ones that sustain us: dirt, milk, and so on. What a thing, that a syllable — birth, time, space, death — points to the major mysteries with such simplicity, as with a silent finger. And to our very vital parts: head, snout, heart, butt. And our fundamental feeling: fear.

Inside, on a bed of black velvet, lay an exquisite perfume bottle designed from rose-colored glass caged in a silver overlay that twined about the glass like living vines. In the very center of the oval shaped bottle, the silver was formed into the image of a lily in full bloom. It was likely the most precious and expensive gift Lily had ever been given. She ran her fingertips over the delicate silver work before lifting the bottle from its velvet bed to allow the candlelight to shine through the rose-colored glass. She noticed then a folded slip of paper still in the box. Setting the perfume bottle in the valley of her lap, she lifted the paper and broke the tiny wax seal. In his precise, slanted script, Lord Harte had written: I was unforgivably remiss in not having a gift for you the other night. I chose the elements for this blend myself. It made me think of you. Lily brushed her thumb over the ink before setting the note back into the box. Then she shifted the bottle and removed the glass stopper. The scent wafting from the bottle was light, but heady. She noticed first the rich notes of clove and honey before her senses were claimed by the smooth, velvety scent of jasmine. Lily closed her eyes, allowing the aromatic infusion to settle into her awareness. There was another element hidden deep within the perfume. A layer of earthiness that warmed her blood. Sandalwood. Lily was enthralled. It was a complex and lovely scent. Floral and exotic, light and dark. Impossibly sensual. And it made him think of her. Something deep and fundamental spread through her core, and she understood why young ladies were warned so often not to accept gifts from gentlemen. It was a personal and intimate thing to acknowledge how he had wanted her to have something he chose himself.

Ideology refers to the body of ideas reflecting the interests of a group of people. Within U.S. culture, racist and sexist ideologies permeate the social structure to such a degree that they become hegemonic, namely, seen as natural, normal, and inevitable. In this context, certain assumed qualities that are attached to Black women are used to justify oppression. From the mammies, jezebels, and breeder women of slavery to the smiling Aunt Jemimas on pancake mix boxes, ubiquitous Black prostitutes, and ever-present welfare mothers of contemporary popular culture, negative stereotypes applied to African-American women have been fundamental to Black women's oppression. Taken together, the supposedly seamless web of economy, polity, and ideology function as a highly effective system of social control designed to keep African-American women in an assigned, subordinate place. This larger system of oppression works to suppress the ideas of Black women intellectuals and to protect elite White male interests and world views.

Harris: Let’s talk about how the AI future might look. It seems to me there are three paths it could take. First, we could remain fundamentally in charge: that is, we could solve the value-alignment problem, or we could successfully contain this god in a box. Second, we could merge with the new technology in some way—this is the cyborg option. Or third, we could be totally usurped by our robot overlords. It strikes me that the second outcome, the cyborg option, is inherently unstable. This is something I’ve talked to Garry Kasparov about. He’s a big fan of the cyborg phenomenon in chess. The day came when the best computer in the world was better than the best human—that is, Garry. But now the best chess player in the world is neither a computer nor a human, but a human/computer team called a cyborg, and Garry seemed to think that that would continue for quite some time. Tegmark: It won’t. Harris: It seems rather obvious that it won’t. And once it doesn’t, that option will be canceled just as emphatically as human dominance in chess has been canceled. And it seems to me that will be true for every such merger. As the machines get better, keeping the ape in the loop will just be adding noise to the system.

[...]Telecomputer Man is assigned to an apparatus, just as the apparatus is assigned to him, by virtue of an involution of each into the other, a refraction of each by the other. The machine does what the human wants it to do, but by the same token the human puts into execution only what the machine has been programmed to do. The operator is working with virtuality: only apparently is the aim to obtain information or to communicate; the real purpose is to explore all the possibilities of a program, rather as a gambler seeks to exhaust the permutations in a game of chance. Consider the way the camera is used now. Its possibilities are no longer those of a subject who ' 'reflects' the world according to his personal vision; rather, they are the possibilities of the lens, as exploited by the object. The camera is thus a machine that vitiates all will, erases all intentionality and leaves nothing but the pure reflex needed to take pictures. Looking itself disappears without trace, replaced by a lens now in collusion with the object - and hence with an inversion of vision. The magic lies precisely in the subject's retroversion to a camera obscura - the reduction of his vision to the impersonal vision of a mechanical device. In a mirror, it is the subject who gives free rein to the realm of the imaginary. In the camera lens, and on-screen in general, it is the object, potentially, that unburdens itself - to the benefit of all media and telecommunications techniques. This is why images of anything are now a possibility. This is why everything is translatable into computer terms, commutable into digital form, just as each individual is commutable into his own particular genetic code. (The whole object, in fact, is to exhaust all the virtualities of such analogues of the genetic code: this is one of artificial intelligence's most fundamental aspects.) What this means on a more concrete level is that there is no longer any such thing as an act or event which is not refracted into a technical image or onto a screen, any such thing as an action which does not in some sense want to be photographed, filmed or tape-recorded, does not desire to be stored in memory so as to become reproducible for all eternity. No such thing as an action which does not aspire to self-transcendence into a virtual eternity - not, now, the durable eternity that follows death, but rather the ephemeral eternity of ever-ramifying artificial memory. The compulsion of the virtual is the compulsion to exist in potentia on all screens, to be embedded in all programs, and it acquires a magical force: the Siren call of the black box.

Business leadership is based on two elements: vision and technical competence. Top people in a given industry always embody at least one of those two elements. Sometimes, but rarely, they embody both of them. Simply put, vision is the ability to see what other people don’t. It’s a Ford executive named Lee Iacocca realizing that a market existed for an automobile that was both a racing car and a street vehicle—and coming up with the Mustang. It’s Steven Jobs realizing that computers needed to be sold in a single box, like a television sets, instead of piece by piece. About one hundred years ago, Walter Chrysler was a plant manager for a locomotive company. Then he decided to go into the car business, which was a hot new industry at the time. The trouble was, Walter Chrysler didn’t know a lot about cars, except that they were beginning to outnumber horses on the public roadways. To remedy this problem, Chrysler bought one of the Model T Fords that were becoming so popular. To learn how it worked, he took it apart and put it back together. Then, just to be sure he understood everything, he repeated this. Then, to be absolutely certain he knew what made a car work, he took it apart and put it together forty-eight more times, for a grand total of fifty. By the time he was finished, Chrysler not only had a vision of thousands of cars on American highways, he also had the mechanical details of those cars engraved in his consciousness. Perhaps you’ve seen the play called The Music Man. It’s about a fast-talking man who arrives in a small town with the intention of hugely upgrading a marching band. However, he can’t play any instruments, doesn’t know how to lead a band, and doesn’t really have any musical skills whatsoever. The Music Man is a comedy, but it’s not totally unrealistic. Some managers in the computer industry don’t know how to format a document. Some automobile executives could not change a tire. There was once even a vice president who couldn’t spell potato. It’s not a good idea to lack the fundamental technical skills of your industry, and it’s really not a good idea to get caught lacking them. So let’s see what you can do to avoid those problems.

If so, then this definition stands as one of the earliest blueprints, in English, for fundamental reality-box making.

Or I could just leave a pair of boxing gloves at the door so you could hit yourself with them all session. Would that be easier?” Wendell smiles, and I feel myself take in some air, let it out, relax into the kindness. I flash on a thought I often have when seeing my own self-flagellating patients: You are not the best person to talk to you about you right now. There is a difference, I point out to them, between self-blame and self-responsibility, which is a corollary to something Jack Kornfield said: “A second quality of mature spirituality is kindness. It is based on a fundamental notion of self-acceptance.” In therapy we aim for self-compassion (Am I human?) versus self-esteem (a judgment: Am I good or bad?).

KPU读书挂科办KPU毕业证咨询【Q微202661 4433】如何办加拿大学历KPU毕业证、去哪购买昆特兰理工大学毕业证高仿成绩单、解决KPU毕业证不被颁发的情况、如何补办KPU文凭 SHJSHSSBSVSBSVSBSVBSNSNBSSNBSBVS\jkmnSSNSSBSHSBSBS bnvBNSVSNBVSNBSVSNB The second-generation Apple TV 4K pumps up the power with one of Apple’s aging CPUs (A12 Bionic), adding support for higher frame rates, better Wi-Fi, and an intriguing color balancing tool. But all I can think about is the new Siri remote. Forgive me if I’m not doing backflips over what is essentially a minor streaming-box update paired with a fundamental redesign of the most important element in your streaming experience. To understand my fixation with the new, bulkier, and more workmanlike Apple TV 4K Siri remote, you need to understand the enmity most people have toward the previous remote…

Naming the two signals in computer logic 0 and 1 is an example of functional abstraction. It lets us manipulate information without worrying about the details of its underlying representation. Once we figure out how to accomplish a given function, we can put the mechanism inside a “black box,” or a “building block” and stop thinking about it. The function embodied by the building block can be used over and over, without reference to the details of what’s inside. This process of functional abstraction is a fundamental in computer design—not the only way to design complicated systems but the most common way

This much is undeniably true: we’ve thrown open the black box of the cell. To snap the lid shut now might be to foreclose the possibility of a magnificent future. To keep it jammed open without guidelines and rules would be to assume that we’ve reached some tacit global agreement about what is permissible and impermissible in the manipulation of human reproduction and development—which, assuredly, we have not.....The arguments won’t be resolved easily, for they impinge not just on the fundamental features of cells, but also on the fundamental features of humans. The only way to find a reasonable answer, or even a compromise, lies in a continuous engagement with evolving debate about the limits of scientific intervention, and the advancing front of cellular technologies. Every human is a stakeholder in this debate. It involves the one, the many, and the “many many.

To someone who’s playing a game for the first time, the world is vital to creating and sustaining her interest. The other purpose of a game’s world is to sell the game in the first place. It’s not the game’s mechanics that make a customer pick up a box in a store but the fantasy it offers: who she’ll be, where she’ll be, and what she’ll be doing there if she plays that game. The

You should also make fresh supplies available to him immediately after he surmounts a challenge that costs him a lot of resources, as Chapter 11 explained. In shooter games, these traditionally take the form of boxes of ammunition and medical kits for restoring health, stored in an area immediately beyond a large group of enemies.

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There is an ongoing debate in the political, scientific and business world about whether to focus on the bold leaps that lead to new conceptual terrain, or on the marginal gains that help to optimise one’s existing fundamental assumptions. Is it about testing small assumptions or big ones; is it about transforming the world or tweaking it; is it about considering the big picture (the so-called gestalt) or the fine detail (the margins)?

Back in Portland, Oregon, Diehl realized that another fundamental problem involved communication. Engineer Mendenhall had spotted the fuel problem. He had given a number of hints to the captain and, as the situation became serious, made direct references to the dwindling reserves. Diehl, listening back to the voice recorder, noted alterations in the intonation of the engineer. As the dangers spiraled he became ever more desperate to alert McBroom, but he couldn’t bring himself to challenge his boss directly. This is now a well-studied aspect of psychology. Social hierarchies inhibit assertiveness. We talk to those in authority in what is called “mitigated language.” You wouldn’t say to your boss: “It’s imperative we have a meeting on Monday morning.” But you might say: “Don’t worry if you’re busy, but it might be helpful if you could spare half an hour on Monday.”5 This deference makes sense in many situations, but it can be fatal when a 90-ton airplane is running out of fuel above a major city. The same hierarchy gradient also exists in operating theaters. Jane, the nurse, could see the solution. She had fetched the tracheotomy kit. Should she have spoken up more loudly? Didn’t she care enough? That is precisely the wrong way to think about failure in safety-critical situations. Remember that Engineer Mendenhall paid for his reticence with his life. The problem was not a lack of diligence or motivation, but a system insensitive to the limitations of human psychology.

If you talk about a fundamental difference between broadcasters, going from Jim Paschke to Matt Vasgersian

Creating a vision requires ideas, ideally intriguing and refreshing ideas that trigger people’s interest, curiosity, and excitement. It requires engagement with your imagination and an ability to think outside the clichéd box. It requires an open mind and willingness to listen to others’ unconventional ideas and, in a responsible way, incorporate these ideas into your own perspectives. It requires clarity of thought on what you fundamentally stand for: the values you maintain, the beliefs that are dear to you, the enduring commitments you have set out for yourself.

READABLE BY ANY CITIZEN This exhaustive textual analysis of the Second Amendment would never have been necessary in the nearly first two hundred years of the republic. It was only beginning in the second half of the twentieth century that the Orwellian view gained currency that “the people” means the states or state-conscripted militia, that “right” means governmental power, that “keep” does not mean to possess, that “bear” does not mean carry, that “arms” do not include ordinary handguns and rifles, and that “infringe” does not include prohibition. But the Founders intended to, and did, word the Second Amendment in an easy to understand manner. Individuals have a right to have arms in their houses and to carry them, and the government may not violate that right. Recognition of the right promotes a militia composed of the body of the people, which is necessary for a free society. The Bill of Rights was intended to inform the ordinary citizen of his or her rights. Its meaning is not a monopoly of the governmental entities whose powers it was intended to limit. St. George Tucker said it best in his 1803 treatise, the first ever published on the Constitution, as follows: A bill of rights may be considered, not only as intended to give law, and assign limits to a government about to be established, but as giving information to the people. By reducing speculative truths to fundamental laws, every man of the meanest capacity and understanding may learn his own rights, and know when they are violated ....47 By knowing when one’s rights are violated, the citizen may signify his or her displeasure through mechanisms such as the ballot box and the jury box, and may resort to speech, the press, assembly, and petition to denounce the evil. As the experiences of the American Revolution proved, the right to keep and bear arms serves as the ultimate check that the Founders hoped would dissuade persons at the helm of state from seeking to establish tyranny. In hindsight, it would be difficult to quarrel with the success of the Founders’ vision.

Mother had to get used to shop for food, but things were different - everything in the supermarket came in boxes, with names incomprehensible to her. Being a woman with a certain pride, she felt like an illiterate, apprehensive about the fact that people may make fun of her, may snicker behind her back. Eli was at work and I was in school and she had to try to get used to the new circumstances. Betty tried to be of help, but she had three small children, Frances was five and the twins just over two years old. Mother, a woman in her sixties, found it hard to adapt to new and fundamental changes around her. Her children supported the household, yet everything else weighted heavily, especially her gravely ill husband.

The path of meditation isn't always a linear path. It's not like you begin to open, and you open more and more and you settle more and more, and then all of a sudden the confining box is gone forever. There are setbacks. Change happens, even in our practice. This is a fundamental truth. Everything is always changing because it's alive and dynamic.

There is a fundamental advantage for those who are able to think laterally [Outside of the box]; this is because when we think laterally, we are able to think in a way that most people cannot. And when we can think in a truly unique way in order to arrive at solutions to complex problems, we have a greater chance of enjoying gains based on our ability to act in a unique and rewarding way.

The ghost in the machine.” “What?” “That’s what they call all of the old beliefs. A lot of the old philosophers all bought into the idea that the mind and body are fundamentally separate, which, if accepted, sort of proves the idea that there is a soul – a ghost in the machine – that makes the whole thing go. But now it’s used as an example of modern people accepting fallacies from more primitive times. I mean, we now understand that our brain functioning is the mind. It’s not fundamentally separate from our physical beings after all, right?” They sat a moment without talking. “The ghost in the machine. Has a ring to it, anyway,” Delfino

There was so much to think about and so much to do with all this activity and responsibility that he hardly had time to really consider how he missed London, the hum of it, the Brixton roar and the beloved river, the West Indian take aways, the glittering of the tower blocks at night, the mobile phone shacks, the Africans in Peckham, the common proximity of plantain, the stern beauty of church women on Sunday mornings, the West End, the art in the air, the music in the air, the sense of possibility. He missed the tube, the telephone boxes. He even missed, deep down, the wicked parking inspectors and the heartless bus drivers who flew past queues of freezing pedestrians out of spite. He missed riding from Loughborough to Surrey Quays on his bike with the plane trees whizzing by, the sight of some long-weaved woman walking along in tight jeans and a studded belt and look-at-me boots and maybe a little boy holding her hand. The skylines, the alleyways, and yes, the sirens and helicopters and the hit of life, all these things he knew so well. And the fact, most of all, that he belonged there in a way that he would never, could never, belong in Dorking. He was outside, displaced. He was off the A-Z. He felt, in a very fundamental way, that he was living outside of his life, outside of himself. And the problem was, if indeed it was a problem – how could you call something like this a problem when there were bills to pay and children to feed and a house to maintain? – the problem was that he did not know what to do about it, how to get rid of this feeling, how to get to a place where he felt that he was in the right place. And this not being such a serious problem, not really a problem at all, he had suppressed it and accepted things as they were.

for the fundamental truth that what human beings crave is love and connection, being seen and heard in intimacy with other human beings. In a twist of patriarchal sleight-of-hand, we are offered domination instead. She writes: That love and domination can coexist is one of the most powerful lies patriarchy tells us all. Most men and women continue to believe it, but in truth, love transforms domination. When men do the work of creating selves outside the patriarchal box, they create the emotional awareness needed for them to learn to love.57

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Possibilities should be welcomed at this stage, not thoroughly vetted for inclusion. Suggested possibilities should never be trivialized or dismissed, lest that discourage the inclusion of more out-of-the-box ideas in the consideration set. Within the group, there must be a fundamental commitment to openness, such that if any member of the group feels that a given possibility is worth exploring, it should automatically be included in the choice set. Culling a possibility about which a particular individual feels strongly may well cause that individual to withdraw, perhaps for the rest of the process. So inclusion, rather than exclusion, is the rule at this stage.

Algorithms are not immune from the fundamental problem of discrimination, in which negative and baseless assumptions congeal into prejudice.

I prayed devoutly that we could have some sort of System of government over here on Italian lines which would preserve the theory of democracy without any of its workings. Heaven knows, I am, and always have been, a friend of the People, and a democrat of democrats, but that has never prevented me from detesting and execrating the People at the same time with all my heart. The People to me have always been a great problem. It contains lots, I am sure, of very nice individuals. I have, in fact, met several charming proletarians in my various contacts at Grantly and during my elections. No one could be nicer for a few minutes. But when they are ail lumped together in a mass, how-ever charming they may have been as individuals, they become abominable. Thus the ordinary British workman is a capital fellow if you get him by himself. A mug of beer will enchant him. And if you get ten British workmen and give them ten mugs of beer, you will enchant them. But if you get a hundred thousand British workmen and start offering them a hundred thousand mugs of beer, you find you are up against a Trades Union, and they all leap to their rickety feet and bawl that you are a dirty capitalist. That is why we Tories, fundamentally, dislike the Trades Unions. Our appeal to the working man is not the appeal of the rascally demagogue on the soap-box or the blasphemous howl of the sergeant to his platoon, but rather the quiet, persuasive, condescending charm of the gentleman to his valet.

There is an ongoing debate in the political, scientific, and business worlds about whether to focus on the bold leaps that lead to new conceptual terrain, or on the marginal gains that help to optimize one’s existing fundamental assumptions. Is it about testing small assumptions or big ones; is it about transforming the world or tweaking it; is it about considering the big picture (the so-called gestalt) or the fine detail (the margins)? The simple answer, however, is that it has to be both. At the level of the system and, increasingly, at the level of the organization, success is about developing the capacity to think big and small, to be both imaginative and disciplined, to immerse oneself in the minutiae of a problem and to stand beyond it in order to glimpse the wider vista.

There is something fundamentally wrong with having fish at this hour of the morning,” she shot back, passing me. “I won’t be convinced otherwise.

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