Capacity Management Quotes

When you work on something that only has the capacity to make you 5 dollars, it does not matter how much harder you work – the most you will make is 5 dollars.

We have learned that trauma is not just an event that took place sometime in the past; it is also the imprint left by that experience on mind, brain, and body. This imprint has ongoing consequences for how the human organism manages to survive in the present. Trauma results in a fundamental reorganization of the way mind and brain manage perceptions. It changes not only how we think and what we think about, but also our very capacity to think.

We’ve been granted the mental capacities to make almost infinitely ambitious plans, yet practically no time at all to put them into action.

People's capacity for turning dogmatic stupidity into political movements never ceased to amaze me. We've knocked off 99.9% of the human race and somehow the crazies still manage to survive. It just defies the odds.

In this present crisis, government is not the solution to our problem; government is the problem. From time to time we've been tempted to believe that society has become too complex to be managed by self-rule, that government by an elite group is superior to government for, by, and of the people. Well, if no one among us is capable of governing himself, then who among us has the capacity to govern someone else? All of us together, in and out of government, must bear the burden. The solutions we seek must be equitable, with no one group singled out to pay a higher price.

[Speaking to a group of wealthy New Yorkers] A million years ago, the cave man, without tools, with small brain, and with nothing but the strength of his body, managed to feed his wife and children, so that through him the race survived. You on the other hand, armed with all the modern means of production, multiplying the productive capacity of the cave man a million times — you are incompetents and muddlers, you are unable to secure to millions even the paltry amount of bread that would sustain their physical life. You have mismanaged the world, and it shall be taken from you. 

Most people don't need to be babied through business processes. Most often, what they need is a clear understanding of the objective and access to available resources. From there, they'll leverage their own creative capacity and skillsets to ensure that the objective is accomplished.

Mindfulness improves your capacity for self-discovery and empowerment.

It is usually unbearably painful to read a book by an author who knows way less than you do, unless the book is a novel.

One thing I learned there on that beautiful front porch was if I wanted to be successful, if I wanted to do important work one day, I would have to increase my capacity. I had to learn to manage disappointment.

Public education does not serve a public. It creates a public. And in creating the right kind of public, the schools contribute toward strengthening the spiritual basis of the American Creed. That is how Jefferson understood it, how Horace Mann understood it, how John Dewey understood it, and in fact, there is no other way to understand it. The question is not, Does or doesn't public schooling create a public? The question is, What kind of public does it create? A conglomerate of self-indulgent consumers? Angry, soulless, directionless masses? Indifferent, confused citizens? Or a public imbued with confidence, a sense of purpose, a respect for learning, and tolerance? The answer to this question has nothing whatever to do with computers, with testing, with teacher accountability, with class size, and with the other details of managing schools. The right answer depends on two things, and two things alone: the existence of shared narratives and the capacity of such narratives to provide an inspired reason for schooling.

The chief requirement of the good life', said Michael, 'is that one should have some conception of one's capacities. One must know oneself sufficiently to know what is the next thing. One must study carefully how best to use such strength as one has. ... One must perform the lower act which one can manage and sustain: not the higher act which one bungles.

It occurred to me that some people couldn't handle too much love. That everyone loves as they're able, but more, they are loved as they're able. Some are indomitable and open, like an ocean, but others aren't made to tread those waves, cannot stay afloat those waters. We embrace the kind of love we can manage. Less can be the right measure. But when it isn't, we must learn we cannot squeeze a mountain into a room with a glass ceiling. Or everything shatters.

Marital discord, she decided, was like some sort of low-grade fever that threw the whole system just slightly out of whack so you couldn’t manage to function at full capacity.

The challenge is that the demand in our lives increasingly exceeds our capacity.

Oh, all right,” she said balefully, beginning to shake all over. “I’ll admit it—I want you. There, are you satisfied? I want you.” “In what capacity? Lover, or husband?” Annabelle stared at him in shock. “What?” His arms slid around her, holding her quivering frame securely against his. He said nothing, only watched her intently as she tried to grasp the implications of the question. “But you’re not the marrying kind,” she managed to say weakly. He touched her ear, his fingertip tracing the fragile outer curve. “I’ve discovered that I am when it comes to you.” The subtle caress set fire to her blood, making it difficult to think. “We would probably kill each other within the first month.” “Probably,” Hunt conceded, his smiling mouth brushing over her temple. The warmth of his lips sent a rush of dizzying pleasure through her. “But marry me anyway, Annabelle. As I see things, it would solve most of your problems …and more than a few of mine.” His big hand slid gently down her spine, calming her tremors. “Let me spoil you,” he whispered. “Let me take care of you. You’ve never had anyone to lean on, have you? I’ve got strong shoulders, Annabelle.” A deep laugh rumbled in his chest. “And I may possibly be the only man of your acquaintance who’ll be able to afford you.

Jonathan Swift mounted a lifelong attempt to ‘fix our language forever’—no critic and advocate of immutability has ever once managed properly or even marginally to outwit the English language’s capacity for foxy and relentlessly slippery flexibility.

To function successfully in our complex world it is necessary for us to possess the capacity not only to express our anger but also not to express it. Moreover, we must possess the capacity to express our anger in different ways. At times, for instance, it is necessary to express it only after much deliberation and self-evaluation. At other times it is more to our benefit to express it immediately and spontaneously. Sometimes it is best to express it coldly and calmly; at other times loudly and hotly.

Life insurance ads merely insinuate that he may be guilty of dying without having provided for the smooth continuation of the system following the resultant economic loss, while the promoters of the “American way of death” stress his capacity to preserve most of the appearances of life in his post-mortem state. On all the other fronts of advertising bombardment it is strictly forbidden to grow old. Everybody is urged to economize on their “youth-capital,” though such capital, however carefully managed, has little prospect of attaining the durable and cumulative properties of economic capital. This social absence of death coincides with the social absence of life.

There’s no amount of data that can replace an investors ability to empathize with the entrepreneur. There’s no amount of computational capacity that can replace a genuine and instinctive understanding of business management.

No critic and advocate of immutability has ever once managed properly or even marginally to outwit the English language's capacity for foxy and relentlessly slippery flexibility. For English is a language that simply cannot be fixed, not can its use ever be absolutely laid down. It changes constantly; it grows with an almost exponential joy. It evolves eternally; its words alter their senses and their meanings subtly, slowly, or speedily according to fashion and need.

I don’t think the feeling of anxiety ever completely goes away; we’re even limited, apparently, in our capacity to embrace our limitations. But I’m aware of no other time management technique that’s half as effective as just facing the way things truly are.

He found Jack well into his dinner and sat down beside him. 'Will I confess a grave sin?" he asked. 'Do, by all means,' said Jack, looking at him kindly. 'But if you managed to commit a grave sin between the gunroom and here you have a wonderful capacity for evil.

Management has no power. Management has only responsibility.” I

By fostering a culture of experimentation and learning, organizations can significantly enhance their capacity to innovate, adapt, and thrive in a constantly changing world.

The art of management lies in the capacity to select from the many activities of seemingly comparable significance the one or two or three that provide leverage well beyond the others and concentrate on them.

Nature likes to overinsure itself. Layers of redundancy are the central risk management property of natural systems. We humans have two kidneys (this may even include accountants), extra spare parts, and extra capacity in many, many things (say, lungs, neural system, arterial apparatus), while human design tends to be spare and inversely redundant, so to speak—we have a historical track record of engaging in debt, which is the opposite of redundancy (fifty thousand in extra cash in the bank or, better, under the mattress, is redundancy; owing the bank an equivalent amount, that is, debt, is the opposite of redundancy). Redundancy is ambiguous because it seems like a waste if nothing unusual happens. Except that something unusual happens—usually.

Specifically, it’s our routine (or lack thereof), our capacity to work proactively rather than reactively, and our ability to systematically optimize our work habits over time that determine our ability to make ideas happen.

The question is not, Does or doesn't public schooling create a public? The question is, What kind of public does it create? A conglomerate of self-indulgent consumers? Angry, soulless, directionless masses? Indifferent, confused citizens? Or a public imbued with confidence, a sense of purpose, a respect for learning, and tolerance? The answer to this question has nothing whatever to do with computers, with testing, with teacher accountability, with class size, and with the other details of managing schools. The right answer depends on two things and two things alone: the existence of shared narratives and the capacity of such narratives to provide an inspired reason for schooling.

Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate. Animals can’t manage that, but humans, with their excruciating, semi-divine capacities, most certainly can.

I’m saying that mushrooms are very clever at surveying a landscape and taking a long-term view of the health of the population of the descendent organisms that give rise to the forest, that create the debris fields, that feed the fungi, that help the fungi’s own progeny live downstream. They take a very advanced view of ecosystem health and management, trying to increase soil depth, and, by increasing soil depth and the richness of the soil, to increase the carrying capacity of the ecosystem. Higher carrying capacity leads to more biodiversity, more sustainability, more resiliency.

The first one is could a Wal-Mart-type story still occur in this day and age? My answer is of course it could happen again. Somewhere out there right now there’s someone—probably hundreds of thousands of someones—with good enough ideas to go all the way. It will be done again, over and over, providing that someone wants it badly enough to do what it takes to get there. It’s all a matter of attitude and the capacity to constantly study and question the management of the business.

Resilience is not a static state but a continuous process. It’s not about reaching a point when you don’t have to change anymore – it’s about always having the capacity to change, while remaining authentic to the core essence of who you are as a company.

Just because you have the capacity to do something doesn’t mean you have to do it. Management, organization, speaking and traveling: you must ask not only what fruit they bring to the world, but what fruit they yield on the inside of your life and your heart. I

Therapy labels as sickness what might otherwise be judged as weak or willful actions; it thus equips the patient to fight (or resign himself to) the disease, instead of irrationally finding fault with himself. Inappropriately extended beyond the consulting room, however, therapeutic morality encourages a permanent suspension of the moral sense. There is a close connection, in turn, between the erosion of moral responsibility and the waning of the capacity for self-help—in the categories used by John R. Seeley, between the elimination of culpability and the elimination of competence. "What says 'you are not guilty' says also 'you cannot help yourself.' " Therapy legitimates deviance as sickness, but it simultaneously pronounces the patient unfit to manage his own life and delivers him into the hands of a specialist.

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.

But the subordination must be to the armed vanguard of all the exploited, of all the toilers, i.e., to the proletariat. Measures must be taken at once, overnight, to substitute for the specific methods of "official administration" by state officials the simple functions of "workmen and managers," functions which are already fully within the capacity of the average city dweller and can well be performed for "workmen's wages.

Logotherapy bases its technique called “paradoxical intention” on the twofold fact that fear brings about that which one is afraid of, and that hyper-intention makes impossible what one wishes. In German I described paradoxical intention as early as 1939.11 In this approach the phobic patient is invited to intend, even if only for a moment, precisely that which he fears. Let me recall a case. A young physician consulted me because of his fear of perspiring. Whenever he expected an outbreak of perspiration, this anticipatory anxiety was enough to precipitate excessive sweating. In order to cut this circle formation I advised the patient, in the event that sweating should recur, to resolve deliberately to show people how much he could sweat. A week later he returned to report that whenever he met anyone who triggered his anticipatory anxiety, he said to himself, “I only sweated out a quart before, but now I’m going to pour at least ten quarts!” The result was that, after suffering from his phobia for four years, he was able, after a single session, to free himself permanently of it within one week. The reader will note that this procedure consists of a reversal of the patient’s attitude, inasmuch as his fear is replaced by a paradoxical wish. By this treatment, the wind is taken out of the sails of the anxiety. Such a procedure, however, must make use of the specifically human capacity for self-detachment inherent in a sense of humor. This basic capacity to detach one from oneself is actualized whenever the logotherapeutic technique called paradoxical intention is applied. At the same time, the patient is enabled to put himself at a distance from his own neurosis. A statement consistent with this is found in Gordon W. Allport’s book, The Individual and His Religion: “The neurotic who learns to laugh at himself may be on the way to self-management, perhaps to cure.”12 Paradoxical intention is the empirical validation and clinical application of Allport’s statement.

It’s really simple. People what to be where they feel valued and where they have the full capacity to provide value. When people have that, they stay. When they don’t, they leave. Companies that provide this to employees experience retention. Companies that don’t, experience attrition.

the despair displayed by young children on loss of their mother is a normal response to frustration of their absolute need for her presence ... children usually manage to survive, it is true, but at the cost of developing a defensive attitude to emotional detachment, and by becoming self-absorbed and self-reliant to an unusual degree. Typically, they are left with lasting doubts about their capacity to elicit care and affection.

We have been tempted to believe that society has become too complex to be managed by self-rule, that government by an elite group is superior to government for, by, and of the people. But if no one among us is capable of governing himself, then who among us has the capacity to govern someone else?

It’s time to stop blaming our surroundings and start taking responsibility. While no workplace is perfect, it turns out that our gravest challenges are a lot more primal and personal. Our individual practices ultimately determine what we do and how well we do it. Specifically, it’s our routine (or lack thereof), our capacity to work proactively rather than reactively, and our ability to systematically optimize our work habits over time that determine our ability to make ideas happen.

According to the Turnaround paper, which was written by a consultant named Brooke Stafford-Brizard, high-level noncognitive skills like resilience, curiosity, and academic tenacity are very difficult for a child to obtain without first developing a foundation of executive functions, a capacity for 
self-awareness, and relationship skills. And those skills, in turn, stand atop an infrastructure of qualities built in the first years of life, qualities like secure attachment, the ability to manage stress, and self-regulation.

In short, twenty centuries of "progress" have brought the average citizen a vote, a national anthem, a Ford, a bank account, and a high opinion of himself, but not the capacity to live in high density without befouling and denuding his environment, nor a conviction that such capacity, rather than such density, is the true test of whether he is civilized.

With families, I stopped creating encyclopedias of data about all their issues and began to search instead for the member with the greatest capacity to be a leader as I have defined it. That person generally turned out to be the one who could express himself or herself with the least amount of blaming and the one who had the greatest capacity to take responsibility for his or her own emotional being and destiny. I began to coach the “leader” alone, letting the rest of the family drop out and stay home. I stopped trying to get people to “communicate” or find better ways of managing their issues. Instead, I began to concentrate on helping the leader to become better defined and to learn how to deal adroitly with the sabotage that almost invariably followed any success in this endeavor. Soon I found that the rest of the family was “in therapy” whether or not they came into my office.

At its best, leadership development is not an “event.” It’s a capacity-building endeavor. It’s a process of human growth and development.

In fact, in an agile project, technical excellence is measured by both capacity to deliver customer value today and create an adaptable product for tomorrow.

• A dynamic relationship exists between physical, emotional, mental and spiritual energy. • Changes in any one dimension of energy affect all dimensions. 22. Energy capacities follow developmental lines. • First level of development is physical. • Second level of development is emotional/social. • Third level of development is cognitive/mental. • Fourth level of development is moral/spiritual.

While men are limited from childhood in the range of emotion they are expected to have the capacity of feeling, they are paradoxically given more space to be unfiltered in public. Women, treated like emotional thermostats whether they like it or not, not only must constantly manage their own feelings but they are also held responsible for the feelings of others. When women are told to "smile" by a stranger on the street, they are being reminded of this through harassment. When women going about their business are accused of having "resting bitch face," they are being reminded of their expected constant enthusiastic performance for the benefit of the world. A man not smiling while going about a task is never told he has "resting dick face." He's likely treated as busy and important, if his expression is noted at all.

Of a techno-human culture that wants to be more than a successful barbarism, two things above all are required: psychological cultural formation and the cultural capacity for translation. Mathematicians must become poets, cyberneticists must become philosophers of religion, doctors must become composers, computer scientists must become shamans. Was humanity ever something other than the art of managing transitions?

Its little wonder anxiety, depression and other mental illness is at such a high point at this time in the world; people have little control over the mental capacities, of their thoughts, perceptions, feelings and emotions. People never get a moments silence from the constant bombardment and when they do they don’t know how to manage their thoughts so the endless barrage of noise simply continues giving them no time or space for clarity.

The promise of happiness through consumption can make us chase after experiences or objects that deplete us even though they are pleasurable, closing of our capacity to be affected otherwise. in a different way, social media trains its subjects into perpetual performance of an online identity, and the anxious management of our profiles closes us of from other forms of connection. rigid radicalism induces a hypervigilant search for mistakes and flaws, stifling the capacity for experimentation. none of these modes of subjection dictate how exactly subjects will behave; instead they generate tendencies or attractor points which pull subjects into predictable, stultifying orbits. resisting or transforming these systems is never straightforward, because it means resisting and transforming one’s own habits and desires. it means surprising both the structure and oneself with something unexpected, new, and enabling.

Still, humans have a wonderful capacity to believe in contradictions. So it should not come as a surprise that millions of pious Christians, Muslims and Jews manage to believe at one and the same time in an omnipotent God and an independent Devil.

Still, humans have a wonderful capacity to believe in contradictions. So it should not come as a surprise that millions of pious Christians, Muslims and Jews manage to believe at one and the same time in an omnipotent God and an independent Devil. Countless

At his age, it can be overwhelming and painful to harbor a thought accompanied by too much nostalgia. Not that he wanted to. Mabel, in her final years, had stopped listening to music. The songs of her teenage years brought her back to people and feelings of that time - people she could never see again and sensations that were no longer coming. It was too much for her. There are people who can manage such things. There are those of us who can no longer walk, but can close our eyes and remember a summer hike through a field, or the feeling of cool grass beneath our feet, and smile. Who still have the courage to embrace the past, and give it life and a voice in the present. But Mabel was not one of those people. Maybe she lacked that very form of courage. Or maybe her humanity was so complete, so expansive, that she would be crushed by her capacity to imagine the love that was gone.

One thing I learned there on that beautiful front porch was if I wanted to be successful, if I wanted to do important work one day, I would have to increase my capacity. I had to learn to manage disappointment. I needed to learn how to make the most out of those “opportunities” Chip seemed to keep finding.

it’s misguided to assume that just because his son could handle himself well in one moment, he’d always be able to do so. And that when his son didn’t manage his feelings and behaviors, it wasn’t evidence that he was spoiled and needed stricter discipline. Rather, he needed understanding and help, and through emotional connection and setting limits, the father could increase and expand his son’s capacity. The truth is that for all of us, our capacity fluctuates given our state of mind and state of body, and these states are influenced by so many factors—especially in the case of a developing brain in a developing child.

Whether we can somehow listen in on tree talk is a subject that was recently addressed in the specialized literature. Korean scientists have been tracking older women as they walk through forests and urban areas. The result? When the women were walking in the forest, their blood pressure, their lung capacity, and the elasticity of their arteries improved, whereas an excursion into town showed none of these changes. It's possible that phytoncides have a beneficial effect on our immune systems as well as the trees' health, because they kill germs. Personally, however, I think the swirling cocktail of tree talk is the reason we enjoy being out in the forest so much. At least when we are out in undisturbed forests. Walkers who visit one of the ancient deciduous preserves in the forest I manage always report that their heart feels lighter and they feel right at home. If they walk instead through coniferous forests, which in Central Europe are mostly planted and are, therefore, more fragile, artificial places, they don't experience such feelings. Possibly it's because in ancient beech forests, fewer "alarm calls" go out, and therefore, most messages exchanged between trees are contented ones, and these messages reach our brains as well, via our noses. I am convinced that we intuitively register the forest's health.

what’s argued by people like Walter Lippmann and the whole rest of this main tradition of “democratic” thinkers in the West—that democracy requires a class of elites to manage decision-making and “manufacture” the general population’s consent for policies that are supposedly beyond their capacity to develop and decide on themselves.

In successful transformations, the president, division general manager, or department head plus another five, fifteen, or fifty people with a commitment to improved performance pull together as a team. This group rarely includes all of the most senior people because some of them just won’t buy in, at least at first. But in the most successful cases, the coalition is always powerful—in terms of formal titles, information and expertise, reputations and relationships, and the capacity for leadership. Individuals alone, no matter how competent or charismatic, never have all the assets needed to overcome tradition and inertia except in very small organizations. Weak committees are usually even less effective.

In [Bloom's] having managed to sustain his curiosity about the people and the world around him after thirty-eight years of familiarity and routine that ought to have dulled and dampened it; and above all in the abiding capacity for empathy, for moral imagination, that is the fruit of an observant curiosity like Bloom’s, I found, as if codified, a personal definition of heroism. Ulysses struck me, most of all, as a book of life; every sentence, even those that laid bare the doubt, despair, shame, or vanity of its characters, seemed to have been calibrated to assert, in keeping with the project of the work as a whole, the singularity and worth of even the most humdrum and throwaway of human days." Michael Chabon

My main problem was that I'd started to allow my capacity for self-flagellation and destructiveness to dictate what happened to me onstage. When it comes to your career, you must always try and allow the positive aspects of your character to dictate what happens to you. Be led by your talent, not by your self-loathing; those other things you just have to manage.

parents are the most important influences on children, and that the best way to curb misbehavior is to insist on standards of decency. If we cannot persuade our children that they have the capacity to manage their lives and that the world is worth living in—and then work to create a world in which this is true—medical treatments will expand endlessly but will not be able to help us.

Daisuke was the sort of man who, once he was disturbed by something, no matter what, could not let go of it until he had pursued it to the utmost. Moreover, having the capacity to assess the folly of any given obsession, he was forced to be doubly conscious of it. Three of four years ago he had tackled the question of the process whereby his waking mind entered the realm of dreams. At night, when he had gotten under the covers and begun to doze off nicely, he would immediately think, this is it, this is how I fall asleep. No sooner had he thought of this than he was wide awake. When he had managed to doze off again, he would immediately think, here it is. Night after night, he was plagued by his curiosity and would repeat the same procedure two or three times. In the end, he became disgusted in spite of himself. He wanted somehow to escape his agony. Moreover, he was thoroughly impressed by the extent of his folly. To appeal to his conscious mind in order to apprehend his unconscious, and to try to recollect both at the same time was, as James had put it, analogous to lighting a candle to examine the dark, or stopping a top in order to study is movements; at that rate, it stood to reason that he would never again be able to sleep. He knew all this, but when night came, he still thought, now...

If the mother managed to pass the child’s unconscious test by enduring the aggressive attacks without withdrawing her love in revenge, the child has to accept that she belongs to an external world. If the mother’s love is lasting, the child can develop a sense of confidence in the provision of his or her needs and a capacity to be alone. The child can go on pursue his or her own personal life without the fear of being abandoned because the child possesses the confidence that his or her needs will be met because he or she is of unique value to the mother. The same pattern then applies to adult life where an individual is able to trust himself or herself because he or she believes they are of unique value to other individuals. In becoming sure of the mother’s love, young children come to trust themselves, which makes it possible for them to be alone without anxiety.

Unlike most other health-care systems in the world, health care in the United States is largely profit driven. The reconstruction of the U.S. medical system around managed care led to the closure of hundreds of hospitals across the country,697 leaving many cities with little surge capacity to deal with an abnormal influx of patients.698 HMO corporate stock profiles can ill afford to provide extra beds and ventilators for some indeterminate future surge of patients.

They emit too many greenhouse gases. Well-managed cattle can be a net carbon sink, but even in a system where there are slight emissions, the nutritional gains and the added environmental benefits of cattle (increased biodiversity, better water-holding capacity, breaking down nonnutritive foods and converting them into a nutrient-rich source of protein and fats) far outweigh the 2 percent global emissions, especially compared to other less nutritious yet higher-emission-producing foods like rice.

All of these experiences have reinforced our idea that procrastination is not primarily a time management problem or a moral failing but a complex psychological issue. At its core, problem procrastination is a problem with one’s relationship to oneself, reflecting a shaky sense of self-esteem. In our first book, we called it a problem of self-worth. Now we emphasize that self-worth is rooted in the capacity for acceptance, which includes acceptance of our biology, our history, our circumstances, and our many human limits.

For the psychologist Paul Bloom, this is a huge downside. Empathy, he argues, focuses our attention on single individuals, leading us to become both parochial and insensitive to scale.62 As Bertrand Russell is often reported to have said, “The mark of a civilized man is the capacity to read a column of numbers and weep,”63 but few of us are capable of truly feeling statistics in this way. If only we could be moved more by our heads than our hearts, we could do a lot more good. And yet the incentives to show empathy and spontaneous compassion are overwhelming. Think about it: Which kind of people are likely to make better friends, coworkers, and spouses—“calculators” who manage their generosity with a spreadsheet, or “emoters” who simply can’t help being moved to help people right in front of them? Sensing that emoters, rather than calculators, are generally preferred as allies, our brains are keen to advertise that we are emoters. Spontaneous generosity may not be the most effective way to improve human welfare on a global scale, but it’s effective where our ancestors needed it to be: at finding mates and building a strong network of allies.

We do not have to cure every neurosis, we just have to learn how not to be caught by them. This is a difficult process because of how restricted our capacities for attention usually are. We do not suspend our judgments easily, nor do we generally have access to our childhood capacity for curiosity and exploration. Our attentional resources are hijacked early in our lives by our need to manage the intrusive or ignoring familial environments in which we are immersed. As a result, many of us end up in unreal states, stuck in our heads, unaware of our bodies, and unaware of being unaware.

Dear Sir: My ten years of bank experience should be of interest to a rapidly growing bank like yours. In various capacities in bank operations with the Bankers Trust Company in New York, leading to my present assignment as Branch Manager, I have acquired skills in all phases of banking including depositor relations, credits, loans and administration. I will be relocating to Phoenix in May and I am sure I can contribute to your growth and profit. I will be in Phoenix the week of April 3 and would appreciate the opportunity to show you how I can help your bank meet its goals. Sincerely, Barbara L. Anderson

Health professionals have a formal classification system for the level of function a person has. If you cannot, without assistance, use the toilet, eat, dress, bathe, groom, get out of bed, get out of a chair, and walk—the eight “Activities of Daily Living”—then you lack the capacity for basic physical independence. If you cannot shop for yourself, prepare your own food, maintain your housekeeping, do your laundry, manage your medications, make phone calls, travel on your own, and handle your finances—the eight “Independent Activities of Daily Living”—then you lack the capacity to live safely on your own.

If you’re going to make an error in life, err on the side of overestimating your capabilities (obviously, as long as it doesn’t jeopardize your life). By the way, this is something that’s hard to do, since the human capacity is so much greater than most of us would ever dream. In fact, many studies have focused on the differences between people who are depressed and people who are extremely optimistic. After attempting to learn a new skill, the pessimists are always more accurate about how they did, while the optimists see their behavior as being more effective than it actually was. Yet this unrealistic evaluation of their own performance is the secret of their future success. Invariably the optimists eventually end up mastering the skill while the pessimists fail. Why? Optimists are those who, despite having no references for success, or even references of failure, manage to ignore those references, leaving unassembled such cognitive tabletops as “I failed” or “I can’t succeed.” Instead, optimists produce faith references, summoning forth their imagination to picture themselves doing something different next time and succeeding. It is this special ability, this unique focus, which allows them to persist until eventually they gain the distinctions that put them over the top. The reason success eludes most people is that they have insufficient references of succeeding in the past. But an optimist operates with beliefs such as, “The past doesn’t equal the future.” All great leaders, all people who have achieved success in any area of life, know the power of continuously pursuing their vision, even if all the details of how to achieve it aren’t yet available. If you develop the absolute sense of certainty that powerful beliefs provide, then you can get yourself to accomplish virtually anything, including those things that other people are certain are impossible.

This was the church’s great achievement in Ireland. It had so successfully disabled a society’s capacity to think for itself about right and wrong that it was the parents of an abused child, not the bishop who enabled that abuse, who were ‘quite apologetic’. It had managed to create a flock who, in the face of an outrageous violation of trust, would be concerned as much about the abuser as about those he had abused and might abuse in the future. It had inserted its system of control and power so deeply into the minds of the faithful that they could scarcely even feel angry about the perpetration of disgusting crimes on their own children.

The most obvious examples of pathological problems are: uncontrollable negative cash flow, continuous emigration of key human resources away from the organization, unresolved quality problems, rapidly declining market share, and tremendous drops in the company’s capacity to raise financial resources. Organizations with those problems can’t afford therapy because therapy takes time, and time is a resource those organizations do not have. Instead of an organizational therapist, the board should hire an organizational turnaround specialist who can temporarily take on the chief executive officer’s role, and perform whatever “surgery” is necessary.

There are people who claim to love humanity, while others object that we can love only in the singular, that is, only individuals. I agree and add that what goes for love also goes for hate. Man, this being pining for equilibrium, balances the weight of the evil piled on his back with the weight of his hatred. But try directing your hatred at mere abstract principles, at injustice, fanaticism, cruelty, or, if you've managed to find the human principle itself hateful, then try hating mankind! Such hatreds are beyond human capacity, and so man, if he wishes to relieve his anger (aware as he is of its limited power) concentrates it on a single individual.

Yeah, in my opinion the heart of the problem is Marxism-Leninism itself―the very idea that a "vanguard party" can, or has any right to, or has any capacity to lead the stupid masses towards some future they're too dumb to understand for themselves. I think what it's going to lead them towards is "I rule you with a whip." Institutions of domination have a nice way of reproducing themselves―I think that's kind of like an obvious sociological truism. And actually, if you look back, that was in fact Bakunin's prediction half a century before―he said this was exactly what was going to happen. I mean, Bakunin was talking about the people around Marx, this was before Lenin was born, but his prediction was that the nature of the intelligentsia as a formation in modern industrial society is that they are going to try to become the social managers. Now, they're not going to become the social managers because they own capital, and they're not going to become the social managers because they've got a lot of guns. They are going to become the social managers because they can control, organize, and direct what's called "knowledge"―they have the skills to process information, and to mobilize support for decision-making, and so on and so forth. And Bakunin predicted that these people would fall into two categories. On the one hand, there would be the "left" intellectuals, who would try to rise to power on the backs of mass popular movements, and if they could gain power, they would then beat the people into submission and try to control them. On the other hand, if they found that they couldn't get power that way themselves, they would become the servants of what we would nowadays call "state-capitalism," though Bakunin didn't use the term. And either of these two categories of intellectuals, he said, would be "beating the people with the people's stick"―that is, they'd be presenting themselves as representatives of the people, so they'd be holding the people's stick, but they would be beating the people with it.

Language is a social energy, and our capacity for articulate speech is the key factor that makes us different from other species. We are not as fast as cheetahs – or even as horses. Nor are we as strong as bulls or as adaptable as bacteria. But our brains are equipped with the facility to produce and process speech, and we are capable of abstract thought. A bee may dance to show other bees the location of a source of food, a green monkey may deliver sophisticated vocal signals, and a sparrow may manage as many as thirteen different types of song, but an animal's system of communication has a limited repertoire; ours, on the other hand, is 'open', and its mechanisms permit a potentially infinite variety of utterances.

He went to look closely at the painting, which portrayed a parade of fat white geese strolling past the doorway of a cottage. "Someday I'll be able to afford real art," Garrett said, coming to stand beside him. "In the meantime, we'll have to make do with this." Ethan's attention was drawn to the tiny initials in the corner of the work: G.G. A slow smile broke over his face. "You painted it?" "Art class, at boarding school," she admitted. "I wasn't bad at sketching, but the only subject I could manage to paint adequately was geese. At one point I tried to expand my repertoire to ducks, but those earned lower marks, so it was back to geese after that." Ethan smiled, imagining her as a studious schoolgirl with long braids. The light of a glass-globe parlor lamp slid across the tidy pinned-up weight of her hair, bringing out gleams of red and gold. He'd never seen anything like her skin, fine and powerless, with a faint glow like a blush-colored garden rose. "What gave you the idea to paint geese in the first place?" he asked. "There was a goose pond across from the school," Garrett said, staring absently at the picture. "Sometimes I saw Miss Primrose at the front windows, watching with binoculars. One day I dared to ask her what she found so interesting about geese, and she told me they had a capacity for attachment and grief that rivaled humans. They mated for life, she said. If a goose was injured, the gander would stay with her even if the rest of the flock was flying south. When one of a mated pair died, the other would lose its appetite and go off to mourn in solitude.

Consciousness is not the product of a special network that enables all of our mental events to be conscious. Instead, each mental event is managed by brain modules that possess the capacity to make us conscious of the results of their processing. The results bubble up from various modules like bubbles in a boiling pot of water. Bubble after bubble, each the end result of a module’s or a group of modules’ processing, pops up and bursts forth for a moment, only to be replaced by others in a constant dynamic motion. Those single bursts of processing parade one after another, seamlessly linked by time. (This metaphor is limited to bubbles roiling up at a rate of twelve frames a second or faster; or consider a cartoon flip book, where the faster we snap the pages, the more continuous the movements of the characters appear.)

The great danger of lying is not that lies are untruths, and thus unreal, but that they become real in other people's minds. They escape the liar's grip like seeds let loose in the wind, sprouting a life of their own in the least expected places, until one day the liar finds himself contemplating a lonely but nonetheless healthy tree, grown off the side of a barren cliff. It has the capacity to sadden him as much as it does to amaze. How could that tree have got there? How does it manage to live? It is extraordinarily beautiful in its loneliness, built on a barren untruth, yet green and very much alive. Many years have passed since I sowed the lies, and thus lives, of which I am speaking. Yet more than ever, I shall have to sort the branches out carefully, determine which ones stemmed from truth, which from falsehood. Will it be possible to saw off the misleading branches without mutilating the tree beyond hope? Perhaps I should rather uproot the tree, replant it in flat, fertile soil. But the risk is great. My tree has adapted in a hundred and one ways to its untruth, learned to bend with the wind, live with little water. It leans so far it is horizontal, a green enigma halfway up and perpendicular to a tall, lifeless cliff. Yet it is not lying on the ground, its leaves rotting in dew as it would if I replanted it. Curved trunks cannot stand up, any more than I can straighten my posture to return to my twenty-year-old self. A milder environment, after so long a harsh one, would surely prove fatal. I have found the solution. If I simply tell the truth, the cliff will erode chip by chip, stone by stone. And the destiny of my tree? I hold my fist to the sky and let loose my prayers. Wherever they go, I hope my tree will land there.

The twentieth-century mystic Thomas Merton wrote, “There can be an intense egoism in following everybody else. People are in a hurry to magnify themselves by imitating what is popular—and too lazy to think of anything better. Hurry ruins saints as well as artists. They want quick success, and they are in such a haste to get it that they cannot take time to be true to themselves. And when the madness is upon them, they argue that their very haste is a species of integrity.”20 Merton elegantly articulates how the pressure of the create-on-demand world can cause us to look sideways at our peers and competitors instead of looking ahead. The process of discovering and refining your voice takes time. Unnecessary Creation grants you the space to discover your unique aptitudes and passions through a process of trial, error, and play that won’t often be afforded to you otherwise. Initiating a project with no parameters and no expectations from others also forces you to stay self-aware while learning to listen to and follow your intuition. Both of these are crucial skills for discovering your voice. It’s completely understandable if you’re thinking, “But wait—I hardly have time to breathe, and now you want me to cram something else into my schedule, just for my own enjoyment?” It’s true that every decision about where we spend our time has an opportunity cost, and dedicating time to Unnecessary Creation seems like a remarkably inefficient choice. In truth, it is inefficient. Consider, however, the opportunity cost of spending your life only on pragmatics. You dedicate your time to pleasing everyone else and delivering on their expectations, but you never get around to discovering your deeper aptitudes and creative capacities. Nothing is worth that.

Our overview of lagging skills is now complete. Of course, that was just a sampling. Here’s a more complete, though hardly exhaustive, list, including those we just reviewed: > Difficulty handling transitions, shifting from one mind-set or task to another > Difficulty doing things in a logical sequence or prescribed order > Difficulty persisting on challenging or tedious tasks > Poor sense of time > Difficulty maintaining focus > Difficulty considering the likely outcomes or consequences of actions (impulsive) > Difficulty considering a range of solutions to a problem > Difficulty expressing concerns, needs, or thoughts in words > Difficulty understanding what is being said > Difficulty managing emotional response to frustration so as to think rationally > Chronic irritability and/or anxiety significantly impede capacity for problem-solving or heighten frustration > Difficulty seeing the “grays”/concrete, literal, black-and-white thinking > Difficulty deviating from rules, routine > Difficulty handling unpredictability, ambiguity, uncertainty, novelty > Difficulty shifting from original idea, plan, or solution > Difficulty taking into account situational factors that would suggest the need to adjust a plan of action > Inflexible, inaccurate interpretations/cognitive distortions or biases (e.g., “Everyone’s out to get me,” “Nobody likes me,” “You always blame me,” “It’s not fair,” “I’m stupid”) > Difficulty attending to or accurately interpreting social cues/poor perception of social nuances > Difficulty starting conversations, entering groups, connecting with people/lacking basic social skills > Difficulty seeking attention in appropriate ways > Difficulty appreciating how his/her behavior is affecting other people > Difficulty empathizing with others, appreciating another person’s perspective or point of view > Difficulty appreciating how s/he is coming across or being perceived by others > Sensory/motor difficulties

Most people don’t know how to starve,” said Ezra. Silence. “I guess that’s a weird thing to say, but it’s true. It’s something you learn. People think they have to be born one way, with resilience built in or some incapacity to burn or whatever. Either you are or you aren’t, that sort of thing. Like some people naturally want things and others want nothing, but it’s not true. You can be taught to want. You can be taught to crave. And you can also learn to starve.” Silence. “The issue is when you eventually get fed,” Ezra continued. “You’ve heard about the stomach pains and shit when vegetarians eat meat for the first time? It feels like dying. Prosperity is anguish. And of course the body adjusts, doesn’t it? But the mind doesn’t. You can’t erase history. You can’t just excise the wanting, and worse—you forget the pain. Eventually you grow accustomed to excess and can’t go back, because all you remember are the aches of starvation, which you took so long to learn. How to give yourself only as much as you need to continue—that’s a lesson. For some people it’s lifelong, for others it’s developmental if they’re lucky and then eventually it fades. But you never really forget it, how to starve. How to watch others with envy. How to silence the ache in your soul. Starvation is dormancy, isn’t it? The mind still hungers even when the body adjusts. There’s tension, always. Survival only requires so much but existence, completion, that becomes insatiable. The longer you starve the more haunting the ghost of starvation. After you’ve learned to starve, when someone finally gives you something, you become a hoarder. You hoard. And technically that’s the same as having, but it isn’t, not really. Starvation continues. You still want, and wanting is the hard part. You can learn to starve but you can’t learn to have. Nobody can. It’s the flaw in being mortal. “ Silence. “Being magic is even worse,” said Ezra. “Your body doesn’t want to die, it has too much inside it. So you want more powerfully. You starve more quickly. Your capacity to have nothing is abysmal, cataclysmic. There isn’t a medeian on earth capable of casting themselves down into ordinariness, much less to dust. We’re all starving, but not everyone is doing it correctly. Some people are taking too much, making themselves sick, and it kills them. The excess is poison; even food is a poison to someone who’s been deprived. Everything has the capacity to turn toxic. It’s so fucking easy to die, so the ones who make themselves something are the same ones who learn to starve correctly. They take in small amounts, in survivable doses. We’re immunizing ourselves to something— against something. Everything we manage to have successfully becomes a vaccine over time, but the illness is always much larger. We’re still naturally susceptible. We fight it, trying to starve well or starve cleverly, but it comes for us eventually. We all have different reasons for wanting, but inevitably it comes. “What does?” asked Atlas. Ezra smiled, closing his eyes to the sun. “Power,” he said. “A little at a time until we break.

Finally, I ask our managers to weigh one other critical factor as they handicap the prospect. Do they believe the candidate has the capacity to become one of the top three performers on our team in his or her job category? If people cannot ever develop into one of our top three cooks, servers, managers, or maître d’s, why would we hire them? How will they help us improve and become champions? It’s pretty easy to spot an overwhelmingly strong candidate or even an underwhelmingly weak candidate. It’s the “whelming” candidate you must avoid at all costs, because that’s the one who can and will do your organization the most long-lasting harm. Overwhelmers earn you raves. Underwhelmers either leave on their own or are terminated. Whelmers, sadly, are like a stubborn stain you can’t get out of the carpet. They infuse an organization and its staff with mediocrity; they’re comfortable, and so they never leave; and, frustratingly, they never do anything that rises to the level of getting them promoted or sinks to the level of getting them fired. And

once been a benefit to those now complaining. Back in the days when there was too much capacity, importers exploited the flexibility of contracts. Their deals obligated carriers to move a minimum number of boxes at a set price. But if the customer opted to move fewer, they did not have to pay a penalty. Now, the dynamic had reversed. Supply was tight, prices were astronomical, and the carriers were behaving like miners unleashed on a gold rush. The niceties of their previous dealings were ditched in the pursuit of a frenzied reach for lucre. “This is arguably the largest driver of the increased cost of consumer goods in our country,” Delves said. “This surpasses any tariff that’s put on anything.” There were certainly other factors behind soaring prices. Governments in major economies had dispensed cash to their citizens to help them manage the economic strains of the pandemic, which had boosted spending power. Decades of consolidation in many industries—from meatpacking to telecommunications—had placed companies in position to exploit disruptions as an opportunity to lift prices.

Iris Marion Young discusses how some girls learn to “throw like girls”; they learn not to get themselves behind an action, exhibiting what she calls “inhibited intentionality.” She describes how girls often “lack confidence in their capacity to do what needs to be done.” She notes, “We decide beforehand—usually mistakenly—that the task is beyond us and thus give it less than our full effort.”Decisions we make about our capacities are not always our own. We receive messages all the time that tell us who can do what (and who cannot). If you are told you can’t do it, that girls can’t do it, you might doubt whether you can do it; you might not put all of yourself into it. And then when you don’t manage it, you don’t pull it off, the judgment that you are not capable is confirmed. Gender norms sometimes work through a reversal of sequence: we assume we do it because we can, or don’t because we can’t, but often we can do it because we do it, or we can’t because we don’t. Over time, girls learn to inhabit their bodies with less confidence, assuming what they cannot do as a restriction of a horizon of possibility.

Knowing one’s emotions. Self-awareness—recognizing a feeling as it happens—is the keystone of emotional intelligence. As we will see in Chapter 4, the ability to monitor feelings from moment to moment is crucial to psychological insight and self-understanding. An inability to notice our true feelings leaves us at their mercy. People with greater certainty about their feelings are better pilots of their lives, having a surer sense of how they really feel about personal decisions from whom to marry to what job to take. 2. Managing emotions. Handling feelings so they are appropriate is an ability that builds on self-awareness. Chapter 5 will examine the capacity to soothe oneself, to shake off rampant anxiety, gloom, or irritability—and the consequences of failure at this basic emotional skill. People who are poor in this ability are constantly battling feelings of distress, while those who excel in it can bounce back far more quickly from life’s setbacks and upsets. 3. Motivating oneself. As Chapter 6 will show, marshaling emotions in the service of a goal is essential for paying attention, for self-motivation and mastery, and for creativity. Emotional self-control—delaying gratification and stifling impulsiveness—underlies accomplishment of every sort. And being able to get into the “flow” state enables outstanding performance of all kinds. People who have this skill tend to be more highly productive and effective in whatever they undertake. 4. Recognizing emotions in others. Empathy, another ability that builds on emotional self-awareness, is the fundamental “people skill.” Chapter 7 will investigate the roots of empathy, the social cost of being emotionally tone-deaf, and the reason empathy kindles altruism. People who are empathic are more attuned to the subtle social signals that indicate what others need or want. This makes them better at callings such as the caring professions, teaching, sales, and management. 5. Handling relationships. The art of relationships is, in large part, skill in managing emotions in others. Chapter 8 looks at social competence and incompetence, and the specific skills involved. These are the abilities that undergird popularity, leadership, and interpersonal effectiveness. People who excel in these skills do well at anything that relies on interacting smoothly with others; they are social stars.

The violence exercised in the service of human commodification relied on a scientific empiricism always seeking to find the limits of human capacity for suffering, that point where material and social poverty threatened to consume entirely the lives it was meant to garner for sale in the Americas. In this regard, the economic enterprise of human trafficking marked a watershed in what would become an enduring project in the modern Western world: probing the limits up to which it is possible to discipline the body without extinguishing the life within. The aim in the case being economic efficiency rather than punishment, this was a regime whose intent was not to torture but rather to manage the depletion of life that resulted from the conditions of saltwater slavery. But for the Africans who were starved, sorted, and warped to make them into saltwater slaves, torture was the result. It takes no great insight to point to the role of violence in the Atlantic slave trade. But to understand what happened to Africans in this system of human trafficking requires us to ask precisely what kind of violence it requires to achieve its end, the transformation of African captives into Atlantic commodities.

In the passion of love, for instance, a cause unknown to the sufferer, but which is doubtless the spring-flood of hereditary instincts accidentally let loose, suddenly checks the young man's gayety, dispels his random curiosity, arrests perhaps his very breath; and when he looks for a cause to explain his suspended faculties, he can find it only in the presence or image of another being, of whose character, possibly, he knows nothing and whose beauty may not be remarkable; yet that image pursues him everywhere, and he is dominated by an unaccustomed tragic earnestness and a new capacity for suffering and joy. If the passion be strong there is no previous interest or duty that will be remembered before it; if it be lasting the whole life may be reorganized by it, it may impose new habits, other manners, and another religion. Yet what is the root of all this idealism? An irrational instinct, normally intermittent, such as all dumb creatures share, which has here managed to dominate a human soul and to enlist all the mental powers in its more or less permanent service, upsetting their usual equilibrium. This madness, however, inspires method; and for the first time, perhaps, in his life, the man has something to live for.

Paperwork management was provisional and makeshift. Rochefort and his principal analysts knew they ought to devise a proper filing system, with cross-indexing of archived messages, but they never found the time for that. Somehow, through the blizzard of decrypts and IBM cards, order prevailed over chaos. “This is one reason why these people are mostly crazy,” Rochefort later recalled. “We’d have no problem at all.” You’d mention something and you’d say, “Now wait a minute. Back here when they were around Halmahera on their way down to a landing at Port Something-or-other, there was a message like this. Let’s have it.” And they’d look in this pile of junk and they were able to locate it. . . . And then of course, you’d get a new one here and this leads to another thing over here and this leads to another thing and this is how you fill the whole works up. One letter leads to another and that leads to a third one and so on. Then that’s when your memory comes in very handy. Holmes added that a cryptanalyst “needs only time, patience, an infinite capacity for work, a mind that can focus on one problem to the exclusion of everything else, a photographic memory, the inability to drop an unsolved problem, and a large volume of traffic.

I think that's quite true. and in fact the people who understand this the best are those who are carrying out the control and domination in the more free societies. like the U.S. and England, where popular struggles have have won a lot of freedoms over the years and the state has limited capacity to coerce. It is very striking that it's precisely in those societies that elite groups—the business world, state managers and so on—recognized early on that they are going to have to develop massive methods of control of attitude and opinion, because you cannot control people by force anymore and therefore you have to modify their consciousness so that they don't perceive that they are living under conditions of alienation, oppression, subordination and so on. In fact, that's what probably a couple trillion dollars are spent on each year in the U.S., very self-consciously, from the framing of television advertisements for two-year olds to what you are taught in graduate school economics programs. It's designed to create a consciousness of subordination and it's also intended specifically and pretty consciously to suppress normal human emotions. Normal human emotions are sympathy and solidarity, not just for people but for stranded dolphins. It's just a normal reaction for people. If you go back to the classical political economists, people like Adam Smith, this was just taken for granted as the core of human nature and society. One of the main concentrations of advertising and education is to drive that out of your mind. And it's very conscious. In fact, it's conscious in social policy right in front of our eyes today. Take the effort to destroy Social Security. Well, what's the point of that? There's a lot of scam about financial problems, which is all total nonsense. And, of course, they want Wall Street to make a killing. Underlying it all is something much deeper. Social Security is based on a human emotion and it's a natural human emotion which has to be driven out of people minds, namely the emotion that you care about other people. You care. It's a social and community responsibility to care whether a disabled widow across town has enough food to eat, or whether a kid across the street can go to school. You have to get that out of people's heads. You have to make them say, "Look, you are a personal, rational wealth maximizer. If that disabled widow didn't prepare for her own future, it's her problem not your problem. It's not your fault she doesn't have enough to eat so why should you care?

We have to find a way to push them together,” Minerva said. “You know perfectly well that if Oliver marries, Gran will forget this ridiculous idea of hers about the rest of us marrying. She just wants him to produce an heir” Hetty’s eyebrows shot high. Her granddaughter had a big surprise coming down the road. “And you’re willing to throw him under the wheels of the coach to save yourself, is that it?” Jarret quipped. “No!” Her voice softened. “You and I both know he needs someone to drag him out of himself. Or he’s just going to get scarier as he gets older.” She paused. “Did you tell him about Miss Butterfield’s being an heiress?” That certainly arrested Hetty’s attention. She hadn’t dreamed that the girl had money. “Yes, but I fear that might have been a mistake-when I suggested that he marry her for her fortune, he got angry.” Of course he got angry, you fool, Hetty thought with a roll of her eyes. Honestly, did her grandson know nothing about his brother? “For goodness sake, Jarret, you weren’t supposed to suggest that. You were supposed to get him concerned that she might fall prey to fortune hunters.” At least Minerva had a brain. “Damn,” Jarret said. “Then I probably shouldn’t have exaggerated the amount.” “Oh, Lord.” Minerva sighed. “By how much?” “I kind of…tripled it.” Minerva released an unladylike oath. “Why did you do that? Now he won’t go near her. Haven’t you noticed how much he hates talk of marrying for money?” “Men say things like that, but in the end they’re practical.” “Not Oliver! You’ve just ruined everything!” “Don’t be so dramatic,” Jarret said. “Besides, I have a plan-I laid the seeds for it before I even left Oliver’s study. Come, let’s go talk to the others. It will take all of us working together.” His voice receded as the two of them apparently left the room. “If we merely…” Hetty strained to hear, but she lost the thread of the conversation. Not that it mattered. A smile tugged at her mouth. It appeared she would not have to carry off this match alone. All she need do was sit back and watch Jarret work on Oliver. In the meantime, she would let Minerva go on thinking that finding Oliver a wife would solve their dilemma. That would spur the girl to try harder. In the end, it didn’t matter why or how they managed it, as long as they did. Thank God her grandchildren had inherited her capacity for scheming. It made her proud. So Oliver thought he was going to get around her this time, did he? Well, he was in for a shock. This time he had more than just her to worry about. And with every one of the Sharpe children on Miss Butterfield’s side? She laughed. Poor Oliver didn’t stand a chance.

Evidence of the failure to love is everywhere around us. To contemplate what it is to love today brings us up against reefs of darkness and walls of despair. If we are to manage the havoc—ocean acidification, corporate malfeasance and government corruption, endless war—we have to reimagine what it means to live lives that matter, or we will only continue to push on with the unwarranted hope that things will work out. We need to step into a deeper conversation about enchantment and agape, and to actively explore a greater capacity to love other humans. The old ideas—the crushing immorality of maintaining the nation-state, the life-destroying belief that to care for others is to be weak, and that to be generous is to be foolish—can have no future with us. It is more important now to be in love than to be in power. It is more important to bring E. O. Wilson’s biophilia into our daily conversations than it is to remain compliant in a time of extinction, ethnic cleansing, and rising seas. It is more important to live for the possibilities that lie ahead than to die in despair over what has been lost. Only an ignoramus can imagine now that pollinating insects, migratory birds, and pelagic fish can depart our company and that we will survive because we know how to make tools. Only the misled can insist that heaven awaits the righteous while they watch the fires on Earth consume the only heaven we have ever known.

The movement actually managed to succeed in lobbying for the passage of involuntary sterilization laws in thirty American states. This meant that the state could neuter people who fell below a particular IQ without their having any say in the matter. That each state eventually repealed the laws is a testament to common sense and compassion. That the laws existed in the first place is a frightening indication of how dangerously limited any standardized test is in calculating intelligence and the capacity to contribute to society. IQ tests can even be a matter of life and death. A criminal who commits a capital offense is not subject to the death penalty if his IQ is below seventy. However, IQ scores regularly rise over the course of a generation (by as much as twenty-five points), causing the scale to be reset every fifteen to twenty years to maintain a mean score of one hundred. Therefore, someone who commits a capital offense may be more likely to be put to death at the beginning of a cycle than at the end. That’s giving a single test an awful lot of responsibility. People can also improve their scores through study and practice. I read a case recently about a death row inmate who’d at that point spent ten years in jail on a life sentence (he wasn’t the trigger man, but he’d been involved in a robbery where someone died). During his incarceration, he took a series of courses. When retested, his IQ had risen more than ten points—suddenly making him eligible for execution.

My Future Self My future self and I become closer and closer as time goes by. I must admit that I neglected and ignored her until she punched me in the gut, grabbed me by the hair and turned my butt around to introduce herself. Well, at least that’s what it felt like every time I left the convalescent hospital after doing skills training for a certification I needed to help me start my residential care business. I was going to be providing specialized, 24/7 residential care and supervising direct care staff for non-verbal, non-ambulatory adult men in diapers! I ran to the Red Cross and took the certified nurse assistant class so I would at least know something about the job I would soon be hiring people to do and to make sure my clients received the best care. The training facility was a Medicaid hospital. I would drive home in tears after seeing what happens when people are not able to afford long-term medical care and the government has to provide that care. But it was seeing all the “young” patients that brought me to tears. And I had thought that only the elderly lived like this in convalescent hospitals…. I am fortunate to have good health but this experience showed me that there is the unexpected. So I drove home each day in tears, promising God out loud, over and over again, that I would take care of my health and take care of my finances. That is how I met my future self. She was like, don’t let this be us girlfriend and stop crying! But, according to studies, we humans have a hard time empathizing with our future selves. Could you even imagine your 30 or 40 year old self when you were in elementary or even high school? It’s like picturing a stranger. This difficulty explains why some people tend to favor short-term or immediate gratification over long-term planning and savings. Take time to picture the life you want to live in 5 years, 10 years, and 40 years, and create an emotional connection to your future self. Visualize the things you enjoy doing now, and think of retirement saving and planning as a way to continue doing those things and even more. However, research shows that people who interacted with their future selves were more willing to improve savings. Just hit me over the head, why don’t you! I do understand that some people can’t even pay attention or aren’t even interested in putting money away for their financial future because they have so much going on and so little to work with that they feel like they can’t even listen to or have a conversation about money. But there are things you’re doing that are not helping your financial position and could be trouble. You could be moving in the wrong direction. The goal is to get out of debt, increase your collateral capacity, use your own money in the most efficient manner and make financial decisions that will move you forward instead of backwards. Also make sure you are getting answers specific to your financial situation instead of blindly guessing! Contact us. We will be happy to help!

The problem that ought to concern us first is the fairly recent dismantling of our old understanding and acceptance of human limits. For a long time we knew that we were not, and could never be, “as gods.” We knew, or retained the capacity to learn, that our intelligence could get us into trouble that it could not get us out of. We were intelligent enough to know that our intelligence, like our world, is limited. We seem to have known and feared the possibility of irreparable damage. But beginning in science and engineering, and continuing, by imitation, into other disciplines, we have progressed to the belief that humans are intelligent enough, or soon will be, to transcend all limits and to forestall or correct all bad results of the misuse of intelligence. Upon this belief rests the further belief that we can have “economic growth” without limit. Economy in its original—and, I think, its proper—sense refers to household management. By extension, it refers to the husbanding of all the goods by which we live. An authentic economy, if we had one, would define and make, on the terms of thrift and affection, our connections to nature and to one another. Our present industrial system also makes those connections, but by pillage and indifference. Most economists think of this arrangement as “the economy.” Their columns and articles rarely if ever mention the land-communities and land-use economies. They never ask, in their professional oblivion, why we are willing to do permanent ecological and cultural damage “to strengthen the economy.

Let’s explore some key signs you should be watchful for: Unrelenting fatigue: Persistent exhaustion, even after adequate rest and sleep, is a key part of Autistic burnout. When grappling with burnout, your body may feel utterly exhausted, leaving you scrambling for energy to complete even the simplest tasks. Heightened sensory sensitivities: Sensitivity to sensory stimuli—be it noise, light, texture, or smell—intensifies during burnout, amplifying your susceptibility to sensory overload, meltdowns, and shutdowns. Sensory stimuli that used to feel manageable may now feel overwhelming. Skills and functioning decline: A conspicuous drop in skills like focusing, organizing, problem-solving, and speaking is another feature of burnout and makes social interactions more daunting. Emotional dysregulation: Burnout-induced dysregulation in your nervous and sensory systems hampers your ability to manage your emotions, resulting in intense emotions or emotional numbness. Increased anxiety, irritability, or feelings of being overwhelmed are common during burnout. Diminished tolerance for change: During burnout, your capacity to absorb and adapt to change wanes, and you may seek comfort in sameness and predictability. You might experience heightened distress in the face of the unexpected. Social isolation: Burnout can spark a retreat into solitude and diminish your ability to engage socially. You might withdraw from social interactions and lose motivation for once-enjoyed hobbies or activities. Masking: Burnout can throw a wrench in your masking abilities, and it can be confusing if you don’t understand what is happening! Interestingly, lots of adults don’t get their autism diagnosis until they are in burnout and have lost their ability to mask.

Yet the deepest and most enduring forms of cultural change nearly always occurs from the “top down.” In other words, the work of world-making and world-changing are, by and large, the work of elites: gatekeepers who provide creative direction and management within spheres of social life. Even where the impetus for change draws from popular agitation, it does not gain traction until it is embraced and propagated by elites. The reason for this, as I have said, is that culture is about how societies define reality—what is good, bad, right, wrong, real, unreal, important, unimportant, and so on. This capacity is not evenly distributed in a society, but is concentrated in certain institutions and among certain leadership groups who have a lopsided access to the means of cultural production. These elites operate in well-developed networks and powerful institutions. Over time, cultural innovation is translated and diffused. Deep-rooted cultural change tends to begin with those whose work is most conceptual and invisible and it moves through to those whose work is most concrete and visible. In a very crude formulation, the process begins with theorists who generate ideas and knowledge; moves to researchers who explore, revise, expand, and validate ideas; moves on to teachers and educators who pass those ideas on to others, then passes on to popularizers who simplify ideas and practitioners who apply those ideas. All of this, of course, transpires through networks and structures of cultural production. Cultural change is most enduring when it penetrates the structure of our imagination, frameworks of knowledge and discussion, the perception of everyday reality. This rarely if ever happens through grassroots political mobilization though grassroots mobilization can be a manifestation of deeper cultural transformation.

Arian paced the cavern in his mountain in agitation and a wee bit of anxiety. He was shaking off the dragon sleep from the past six hundred years. Not only had it been six centuries since he had been in human form, but there was a war the Dragon Kings were involved in. Con and the others were waiting for him to join in the war. Every King had been woken to take part. After all the wars they had been involved in, Arian wasn’t happy to be woken to join another. Because of Ulrik. The banished and disgraced Dragon King hadn’t just made a nuisance of himself, but he somehow managed to get his magic returned. Which meant the Kings needed to put extra magic into keeping the four silver dragons sleeping undisturbed deep within the mountain. They were Ulrik’s dragons, and he would want to wake them soon. But it wasn’t just Ulrik that was causing mischief. The Dark Fae were as well. It infuriated Arian that they were once more fighting the Dark. Hadn’t the Fae Wars killed enough Fae and dragons? Then again, as a Dragon King as old as time itself, they were targets for others who wanted to defeat them. For Ulrik, he just wanted revenge. Arian hated him for it, but he could understand. Mostly because Arian had briefly joined Ulrik in his quest to rid the realm of humans. Thoughts of Ulrik were pushed aside as Arian found himself thinking about why he had taken to his mountain. When he came here six hundred years earlier, it was to remain there for many thousands of years. The Dragon Kings sought their mountains for many reasons. Some were just tired of dealing with mortals, but others had something they wished to forget for a while. Arian was one of the latter. There were many things he did in his past when the King of Kings, Constantine, asked. Not all of them Arian was proud of. The one that sent him to his mountain still preyed upon him. He didn’t remember her name, but he remembered her tears. Because of the spell to prevent any of the Dragon Kings from falling in love with mortals, Arian had easily walked away from the female. Six centuries later, he could still hear her begging him to stay with her, still see the tears coursing down her face. Though he hadn’t felt anything, it bothered him that he had so easily walked away. Because Con had demanded it. Loyalty—above all else. The Dragon Kings were his family, and Dreagan his home. There was never any question if he were needed that Arian would do whatever it took to help his brethren in any capacity asked of him.