Co Ordinator Quotes

Only the free-wheeling artist-explorer, non-academic, scientist-philosopher, mechanic, economist-poet who has never waited for patron-starting and accrediting of his co-ordinate capabilities holds the prime initiative today.

I'm an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I'm in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse's mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one movement after another in the most complex combinations. Freed from the boundaries of time and space, I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd.

No woman has ever lacked elegance because of an excess of simplicity but always because of an accumulation of elaborate details or of ensembles that are badly co-ordinated or ill-adapted to the hour and the occasion.

Only he who has a co-ordinated understanding of both the visible and the invisible, of matter and spirit, of activity and that which is behind activity, conquers Nature and thus overcomes death.

I do not intend to defend capitalism or capitalists. They, like everything human, have their defects. I only say their possibilities of usefulness are not ended. Capitalism has borne the monstrous burden of the war and today still has the strength to shoulder the burdens of peace. ... It is not simply and solely an accumulation of wealth, it is an elaboration, a selection, a co-ordination of values which is the work of centuries. ... Many think, and I myself am one of them, that capitalism is scarcely at the beginning of its story.

Eye and foot acquire in rough walking a co-ordination that makes one distinctly aware of where the next step is to fall, even while watching sky and land.

Governments will be provided with the choice of either accommodating themselves to co-ordinating proliferating human variety or seeking to reduce that variety by repressive measures.

All too often, when we love somebody, we don't accept him or her as what the person effectively is. We accept him or her insofar as this person fits the co-ordinates of our fantasy. We misidentify [...] him or her – which is why, when we discover that we were wrong, love can quickly turn into violence.

[O]nce we give up on the idea that only heterosexuality is normal and that all human bodies are clearly either male or female, more and more kinds of bodies and desires will come into view. Perhaps also, one body may, in one lifetime, move through many identities and desires. The use of,queer’ then, is a deliberate political move, which underscores the fluidity (potential and actual) of sexual identity and sexual desire. The term suggests that all kinds of sexual desire and identifications are possible, and all these have socio-cultural and historical co-ordinates.

if, relative to K, K’ is a uniformly moving co-ordinate system devoid of rotation, then natural phenomena run their course with respect to K’ according to exactly the same general laws as with respect to K. This statement is called the Principle of Relativity (in the restricted sense).

Democratic government is no longer an exercise of arbitrary authority from one above, but is an organization for public service of the people themselves--or will be when it is really attained. In this change government ceases to be compulsion, and becomes agreement; law ceases to be authority and becomes co-ordination. When we learn the rules of whist or chess we do not obey them because we fear to be punished if we don't, but because we want to play the game.

1883. ...The teaching of the Church has elaborated the principle of subsidiarity, according to which "a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co-ordinate its activity with the activities of the rest of society, always with a view to the common good.

Knowing a great deal is not the same as being smart; intelligence is not information alone but also judgement, the manner in which information is co-ordinated and used. Still, the amount of information to which we have accessed is one index of our intelligence.

X and Y the Co-ordinates of Zen Navigation X = the limited time you have on the road, in a life Y = the eternity you have in every hour, every day Z = Each step you take is a once-in-a-lifetime infinite thing

You do not seem to realize that beauty is a liability rather than an asset - that in view of the fact that spirit creates form we are justified in supposing that you must have brains. For you, a symbol of the unit, stiff and sharp, conscious of surpassing by dint of native superiority and liking for everything self-dependent, anything an ambitious civilization might produce: for you, unaided, to attempt through sheer reserve, to confuse presumptions resulting from observation, is idle. You cannot make us think you a delightful happen-so. But rose, if you are brilliant, it is not because your petals are the without-which-nothing of pre-eminence. Would you not, minus thorns, be a what-is-this, a mere perculiarity? They are not proof against a worm, the elements, or mildew; but what about the predatory hand? What is brilliance without co-ordination? Guarding the infinitesimal pieces of your mind, compelling audience to the remark that it is better to be forgotten than to be re- membered too violently, your thorns are the best part of you.

Yea ! by your works are ye justified--toil unrelieved ; Manifold labours, co-ordinate each to the sending achieved ; Discipline, not of the feet but the soul, unremitting, unfeigned ; Tortures unholy by flame and by maiming, known, faced, and disdained ; Courage that suns Only foolhardiness ; even by these, are ye worthy of your guns.

The Church has celebrated the place of the spirit. It has emphasized the need for a healthy body, but it has totally ignored the place of the mind. For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:7 The mind can be likened to the control room of life because it co-ordinates and controls the activities of a man. Call it the headquarters of a man’s existence, if you like. That is why scriptures say, as a man thinks in his heart (heart here meaning mind), so is he.

Reform as such is inherently reactionary and perpetuates psychological dependence on the enemy,while confusing the true class contradictions between ourselves and the enemy.

Mastery is more than the co-ordination of muscle and bone. It is about bringing the whole of us to what we do

Fundamentally, there are only two ways of co-ordinating the economic activities of millions. One is central direction involving the use of coercion - the technique of the army and of the modern totalitarian state. The other is voluntary co-operation of individuals - the technique of the market place.

Everyone is familiar with the phenomenon of feeling more or less alive on different days. Everyone knows on any given day that there are energies slumbering in him which the incitements of that day do not call forth, but which he might display if these were greater. Most of us feel as if a sort of cloud weighed upon us, keeping us below our highest notch of clearness in discernment, sureness in reasoning, or firmness in deciding. Compared with what we ought to be, we are only half awake. Our fires are damped, our drafts are checked. We are making use of only a small part of our possible mental and physical resources. In some persons this sense of being cut off from their rightful resources is extreme, and we then get the formidable neurasthenic and psychasthenic conditions, with life grown into one tissue of impossibilities, that so many medical books describe. Stating the thing broadly, the human individual thus lives far within his limits; he possesses powers of various sorts which he habitually fails to use. He energizes below his maximum, and he behaves below his optimum. In elementary faculty, in co-ordination, in power of inhibition and co ntro l, in every conceivable way, his life is contracted like the field of vision of an hysteric subject — but with less excuse, for the poor hysteric is diseased, while in the rest of us, it is only an inveterate habit — the habit of inferiority to our full self — that is bad.

The neck in front of her came up. The head swivelled 180 degrees and the horse looked at Kin with bright insectile eyes. 'YOUR WISH IS MY COMMAND,' it said inside Kin's head. 'Hell!' 'THOSE ARE NOT MEANINGFUL CO-ORDINATES.

When every fact, every present or past phenomenon of that universe, every phase of present or past life therein, has been examined, classified, and co-ordinated with the rest, then the mission of science will be completed. What is this but saying that the task of science can never end till man ceases to be, till history is no longer made, and development itself ceases?

Generally speaking, the main principles are as follows: (1) the use of initiative, flexibility and planning in conducting offensives within the defensive, battles of quick decision within protracted war, and exterior-line operations within interior-line operations; (2) co-ordination with regular warfare; (3) establishment of base areas; (4) the strategic defensive and the strategic offensive; (5) the development of guerrilla warfare into mobile warfare; and (6) correct relationship of command.

You are constantly being swayed by what you read, see, and hear, and as a result the co-ordinating part of this creative force turns to gathering together all these scattered elements in a confused mass, instead of devoting itself to making a clear and dynamic picture of your desire.

It was the merit of Gestalt psychology to make us aware of the remarkable performance involved in perceiving shapes. Take, for example, a ball or an egg: we can see their shapes at a glance. Yet suppose that instead of the impression made on our eye by an aggregate of white points forming the surface of an egg, we were presented with another, logically equivalent, presentation of these points as given by a list of their spatial co-ordinate values. It would take years of labour to discover the shape inherent in this aggregate of figures - provided it could be guessed at all. The perception of the egg from the list of co-ordinate values would, in fact, be a feat rather similar in nature and measure of intellectual achievement to the discovery of the Copernican system.

The humanitarian philosophies that have been developed (sometimes under some religious banner and invariably in the face of religious opposition) are human inventions, as the name implies - and our species deserves the credit. I am a devout atheist - nothing else makes any sense to me and I must admit to being bewildered by those, who in the face of what appears so obvious, still believe in a mystical creator. However I can see that the promise of infinite immortality is a more palatable proposition than the absolute certainty of finite mortality which those of us who are subject to free thought (as opposed to free will) have to look forward to and many may not have the strength of character to accept it. Thus I am a supporter of Amnesty International, a humanist and an atheist. I believe in a secular, democratic society in which women and men have total equality, and individuals can pursue their lives as they wish, free of constraints - religious or otherwise. I feel that the difficult ethical and social problems which invariably arise must be solved, as best they can, by discussion and am opposed to the crude simplistic application of dogmatic rules invented in past millennia and ascribed to a plethora of mystical creators - or the latest invention; a single creator masquerading under a plethora of pseudonyms. Organisations which seek political influence by co-ordinated effort disturb me and thus I believe religious and related pressure groups which operate in this way are acting antidemocratically and should play no part in politics. I also have problems with those who preach racist and related ideologies which seem almost indistinguishable from nationalism, patriotism and religious conviction.

a process by which we co-ordinate our ideas, define the meaning of the words we use, grasp the difference between essential and unessential factors, and fix and expose the fundamental data on which everyone is agreed. In this way we prepare the apparatus of practical discussion…. Without such an apparatus no two men can even think on the same line; much less can they ever hope to detach the real point of difference that divides them and isolate it for quiet solution.

Personality and personal identity are in some ways like co-ordinates on the street map drawn by our intersecting relationships.

Or, we may use Cartesian co-ordinate systems from the outset:

For six years, since the Nazi “co-ordination” of the daily newspapers, which had meant the destruction of a free press, the citizens had been cut off from the truth of what was going on in the world.

His understanding of the method by which organisms become first individualised and then personalised gave him a number of valuable insights. Basically, the process depends on cephalisation — the differentiation of a head as the dominant guiding region of the body, forwardly directed, and containing the main sense-organs providing information about the outer world and also the main organ of co-ordination or brain.

The phenomenon of music is given to us with the sole purpose of establishing an order in things, including, and particularly, the co-ordination between man [sic] and time." Igor Stravinsky, quoted in DeLone et. al. (Eds.) (1975). Aspects of Twentieth-Century Music. Englewood Cliffs, New Jersey: Prentice-Hall. ISBN 0130493465, Ch. 3. from Igor Stravinsky' Autobiography (1962). New York: W.W. Norton & Co., Inc., p. 54.

I am an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I’m in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse’s mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one moment after another in the most complex combinations. Freed from the boundaries of time and space. I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you. - Dziga Vertov 1923

In the same way, our own Christian versions of bohemia—our self-constructed religious spaces of critique—cannot save. Mumford notes that while the bohemian position wanted to retain the “Christian impulse of love … they failed to retain the co-ordinate doctrine of sacrifice.”2

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

Beauty is the externalisation of Harmony, and Harmony is the co-ordinated working of all the powers of Being, both in the individual and in the relation of the individual to the Infinite from which it springs; and therefore this Harmony conducts us at once into the presence of the innermost undifferentiated Life.

My complaint is not against the work that the churches have done, but the work that they could have done through leadership that was based upon the principle of co-ordinated, co-operative effort which would have carried civilization at least a thousand years ahead of where it is today. It is not yet too late for such leadership.

I’m an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I’m in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse’s mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one movement after another in the most complex combinations. Freed from the boundaries of time and space, I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you

Genetic atomism is dead. Hereditary stability and hereditary change are both based, not on a mosaic of genes, but on the action of the gene-complex 'as a whole'. But this face-saving expression-which is now coming into increased use-is empty, like so many other holistic formulations, unless we interpolate between the gene-complex as a whole, and the individual gene, a hierarchy of genetic sub-assemblies-self-regulating holons of heredity, which control the development of organs, and also control their possible evolutionary modifications, by canalising the effects of random mutations. A hierarchy with its built-in, self-regulatory safeguards is a stable affair. It cannot be pulled in here, pulled out there, like Patou belabouring his model. It is capable of variation and change, but only in co-ordinated ways and only in limited directions.

The concept of internal selection, of a hierarchy of controls which eliminate the consequences of harmful gene-mutations and co-ordinates the effects of useful mutations, is the missing link in orthodoxy theory between the 'atoms' of heredity and the living stream of evolution. Without that link, neither of them makes sense. There can be no doubt that random mutations do occur: they can be observed in the laboratory. There can be no doubt that Darwinian selection is a powerful force. But in between these two events, between the chemical changes in a gene and the appearance of the finished product as a newcomer on the evolutionary stage, there is a whole hierarchy of internal processes at work which impose strict limitations on the range of possible mutations and thus considerably reduce the importance of the chance factor. We might say that the monkey works at a typewriter which the manufacturers have programmed to print only syllables which exist in our language, but not nonsense syllables. If a nonsense syllable occurs, the machine will automatically erase it. To pursue the metaphor, we would have to populate the higher levels of the hierarchy with proof-readers and then editors, whose task is no longer elimination, but correction, self-repair and co-ordination-as in the example of the mutated eye.

Clovenhoof had orchestrated great plans and co-ordinated many minions in the pursuit of a single goal before. And getting demons to work together was like trying to herd cats. However, getting six year olds to do the right thing at the right time was like trying to herd neutrons in a nuclear reactor. They simply had too much energy. Before the morning was out, he had composed several angry letters to parents in his head on the subject of sugary cereal and snacks and why they should be replaced with a diet of gruel.

the human individual thus lives far within his limits; he possesses powers of various sorts which he habitually fails to use. He energizes below his maximum, and he behaves below his optimum. In elementary faculty, in co-ordination, in power of inhibition and control, in every conceivable way, his life is contracted like the field of vision of an hysteric subject – but with less excuse, for the poor hysteric is diseased, while in the rest of us, it is only an inveterate habit – the habit of inferiority to our full self – that is bad.

The brain is provided with a number of enzyme systems which serve to co-ordinate its workings. Some of these enzymes regulate the supply of glucose to the brain cells. Mescalin inhibits the production of these enzymes and thus lowers the amount of glucose available to an organ that is in constant need of sugar. When mescalin reduces the brain’s normal ration of sugar what happens? Too few cases have been observed, and therefore a comprehensive answer cannot yet be given. But what happens to the majority of the few who have taken mescalin under supervision can be summarized as follows…

pure mathematics, but these were very great indeed, and were indispensable to much of the work in the physical sciences. Napier published his invention of logarithms in 1614. Co-ordinate geometry resulted from the work of several seventeenth-century mathematicians, among whom the greatest contribution was made by Descartes. The differential and integral calculus was invented independently by Newton and Leibniz; it is the instrument for almost all higher mathematics. These are only the most outstanding achievements in pure mathematics; there were innumerable others of great importance.

When Hitler addressed the Reichstag in January 1934, he could look back on a year of achievement without parallel in German history. Within twelve months he had overthrown the Weimar Republic, substituted his personal dictatorship for its democracy, destroyed all political parties but his own, smashed the state governments and their parliaments and unified and defederalized the Reich, wiped out the labor unions, stamped out democratic associations of any kind, driven the Jews out of public and professional life, abolished freedom of speech and of the press, stifled the independence of the courts and "co-ordinated" under Nazi rule, the political, economic, cultural and social life of an ancient and cultivated people.

Neither mystic insights, nor philosophic wisdom, nor creative power can be provided by pill or injection. The psycho-pharmacist cannot add to the faculties of the brain-but he can, at best, eliminate obstructions and blockages which impede their proper use. He cannot aggrandise us-but he can, within limits, normalise us; he cannot put additional circuits into the brain, but he can, again within limits, improve the co-ordination between existing ones, attenuate conflicts, prevent the blowing of fuses, and ensure a steady power supply. That is all the help we can ask for-but if we were able to obtain it, the benefits to mankind would be incalculable; it would be the 'Final Revolution' in a sense opposite to Huxley's-the break-through from maniac to man.

History is about the past. Yet it exists only in the present – the moment of its creation as history provides us with a narrative constructed after the events with which it is concerned. The narrative must then relate to the moment of its creation as much as its historical subject. History presents an historian with the task of producing a dialogue between the past and the present. But as these temporal co-ordinates cannot be fixed, history becomes a continuous interaction between the historian and the past. As such, history can be seen as a process of evaluation whereby the past is always coloured by the intellectual fashions and philosophical concerns of the present. This shifting perspective on the past is matched by the fluid status of the past itself.

In fact, had it been given to our eyes of the flesh to gaze into the consciences of others, we should be able to judge a man much more surely according to what he dreams, than according to what he thinks. There is will in thought, there is none in dreams. Reverie, which is utterly spontaneous, takes and keeps, even in the gigantic and the ideal, the form of our spirit. Nothing proceeds more directly and more sincerely from the very depth of our soul, than our unpremeditated and boundless aspirations towards the splendors of destiny. In these aspirations, much more than in deliberate, rational co-ordinated ideas, is the real character of a man to be found. Our chimæras are the things which the most resemble us. Each one of us dreams of the unknown and the impossible in accordance with his nature.

The Case of the Eyeless Fly The fruit fly has a mutant gene which is recessive, i.e., when paired with a normal gene, has no discernible effect (it will be remembered that genes operate in pairs, each gene in the pair being derived from one parent). But if two of these mutant genes are paired in the fertilised egg, the offspring will be an eyeless fly. If now a pure stock of eyeless flies is made to inbreed, then the whole stock will have only the 'eyeless' mutant gene, because no normal gene can enter the stock to bring light into their darkness. Nevertheless, within a few generations, flies appear in the inbred 'eyeless' stock with eyes that are perfectly normal. The traditional explanation of this remarkable phenomenon is that the other members of the gene-complex have been 'reshuffled and re-combined in such a way that they deputise for the missing normal eye-forming gene.' Now re-shuffling, as every poker player knows, is a randomising process. No biologist would be so perverse as to suggest that the new insect-eye evolved by pure chance, thus repeating within a few generations an evolutionary process which took hundreds of millions of years. Nor does the concept of natural selection provide the slightest help in this case. The re-combination of genes to deputise for the missing gene must have been co-ordinated according to some overall plan which includes the rules of genetic self-repair after certain types of damage by deleterious mutations. But such co-ordinative controls can only operate on levels higher than that of individual genes. Once more we are driven to the conclusion that the genetic code is not an architect's blueprint; that the gene-complex and its internal environment form a remarkably stable, closely knit, self-regulating micro-hierarchy; and that mutated genes in any of its holons are liable to cause corresponding reactions in others, co-ordinated by higher levels. This micro-hierarchy controls the pre-natal skills of the embryo, which enable it to reach its goal, regardless of the hazards it may encounter during development. But phylogeny is a sequence of ontogenies, and thus we are confronted with the profound question: is the mechanism of phylogeny also endowed with some kind of evolutionary instruction booklet? Is there a strategy of the evolutionary process comparable to the 'strategy of the genes'-to the 'directiveness' of ontogeny (as E.S. Russell has called it)?

Descartes was a philosopher, a mathematician, and a man of science. In philosophy and mathematics, his work was of supreme importance; in science, though creditable, it was not so good as that of some of his contemporaries. His great contribution to geometry was the invention of co-ordinate geometry, though not quite in its final form. He used the analytic method, which supposes a problem solved, and examines the consequences of the supposition; and he applied algebra to geometry. In both of these he had had predecessors—as regards the former, even among the ancients. What was original in him was the use of co-ordinates, i.e. the determination of the position of a point in a plane by its distance from two fixed lines. He did not himself discover all the power of this method, but he did enough to make further progress easy.

Conceive a world-society developed materially far beyond the wildest dreams of America. Unlimited power, derived partly from the artificial disintegration of atoms, partly from the actual annihilation of matter through the union of electrons and protons to form radiation, completely abolished the whole grotesque burden of drudgery which hitherto had seemed the inescapable price of civilization, nay of life itself. The vast economic routine of the world-community was carried on by the mere touching of appropriate buttons. Transport, mining, manufacture, and even agriculture were performed in this manner. And indeed in most cases the systematic co-ordination of these activities was itself the work of self-regulating machinery. Thus, not only was there no longer need for any human beings to spend their lives in unskilled monotonous labour, but further, much that earlier races would have regarded as highly skilled though stereotyped work, was now carried on by machinery. Only the pioneering of industry, the endless exhilarating research, invention, design and reorganization, which is incurred by an ever-changing society, still engaged the minds of men and women. And though this work was of course immense, it could not occupy the whole attention of a great world-community. Thus very much of the energy of the race was free to occupy itself with other no less difficult and exacting matters, or to seek recreation in its many admirable sports and arts. Materially every individual was a multi-millionaire, in that he had at his beck and call a great diversity of powerful mechanisms; but also he was a penniless friar, for he had no vestige of economic control over any other human being. He could fly through the upper air to the ends of the earth in an hour, or hang idle among the clouds all day long. His flying machine was no cumbersome aeroplane, but either a wingless aerial boat, or a mere suit of overalls in which he could disport himself with the freedom of a bird. Not only in the air, but in the sea also, he was free. He could stroll about the ocean bed, or gambol with the deep-sea fishes. And for habitation he could make his home, as he willed, either in a shack in the wilderness or in one of the great pylons which dwarfed the architecture even of the American age. He could possess this huge palace in loneliness and fill it with his possessions, to be automatically cared for without human service; or he could join with others and create a hive of social life. All these amenities he took for granted as the savage takes for granted the air which he breathes. And because they were as universally available as air, no one craved them in excess, and no one grudged another the use of them.

In other words, the canon is inspired; the community is illumined to understand, embrace, interpret, and obey it. Jesus taught that there is a qualitative distinction between the prophets and the tradition of the elders who were Israel’s teachers after the Old Testament canon was closed (Mt 15:2, 6). Similarly, Paul distinguishes between the foundation-laying era of the apostles and the building-erecting era of the ordinary ministers who follow after them (1Co 3:11 – 12). Although Paul could appeal to no human authority higher than his own office, he encouraged Timothy to recall the gift he received at his ordination, “when the council of elders [presbyteriou] laid their hands on you” (1Ti 4:14). None of us, today, is a Moses. None is a Paul or a Peter. We are all “Timothys,” no longer adding to the apostolic deposit, but guarding and proclaiming it (1Ti 6:20). The apostolic era has now come to an end; the office was a unique one, for a unique stage of redemptive history, a period of time used by God for the drafting of the new covenant constitution.

This is a classic New Labour document, being printed on glossy paper and illustrated with colour pictures of the Elysium that is the new Britain. Happy people, many from ethnic minorities, gaze productively at computer screens. Pensioners get off a gleaming, streamlined tram which has just delivered them promptly and inexpensively to their grandchildren … The prose has the same unreal quality. Nothing actually happens. Nothing tangible is planned. But we are promised there will be ‘innovative developments’, ‘local strategic partnerships’ and ‘urban policy units’. Town councils will have new powers to ‘promote well-being’ … and, just in case we think this will never happen, we are promised that ‘visions for the future will be developed’. There will be a ‘key focus’ here and a ‘co-ordinated effort’ there. The government in its wisdom has ‘established a framework’. The whole thing resembles those fantastical architect’s drawings in which slim, well-dressed figures stroll across tree-festooned piazzas with no mention of empty burger boxes or gangs of glowering youths.

The legislative department derives a superiority in our governments from other circumstances. Its constitutional powers being at once more extensive, and less susceptible of precise limits, it can, with the greater facility, mask, under complicated and indirect measures, the encroachments which it makes on the co-ordinate departments. It is not unfrequently a question of real nicety in legislative bodies, whether the operation of a particular measure will, or will not, extend beyond the legislative sphere. On the other side, the executive power being restrained within a narrower compass, and being more simple in its nature, and the judiciary being described by landmarks still less uncertain, projects of usurpation by either of these departments would immediately betray and defeat themselves. Nor is this all: as the legislative department alone has access to the pockets of the people, and has in some constitutions full discretion, and in all a prevailing influence, over the pecuniary rewards of those who fill the other departments, a dependence is thus created in the latter, which gives still greater facility to encroachments of the former. I

Now to picture the mechanism of this process of construction and not merely its progressive extension, we must note that each level is characterized by a new co-ordination of the elements provided—already existing in the form of wholes, though of a lower order—by the processes of the previous level. The sensori-motor schema, the characteristic unit of the system of pre-symbolic intelligence, thus assimilates perceptual schemata and the schemata relating to learned action (these schemata of perception and habit being of the same lower order, since the first concerns the present state of the object and the second only elementary changes of state). The symbolic schema assimilates sensori-motor schemata with differentiation of function; imitative accommodation is extended into imaginal significants and assimilation determines the significates. The intuitive schema is both a co-ordination and a differentiation of imaginal schemata. The concrete operational schema is a grouping of intuitive schemata, which are promoted, by the very fact of their being grouped, to the rank of reversible operations. Finally, the formal schema is simply a system of second-degree operations, and therefore a grouping operating on concrete groupings. Each of the transitions from one of these levels to the next is therefore characterized both by a new co-ordination and by a differentiation of the systems constituting the unit of the preceding level. Now these successive differentiations, in their turn, throw light on the undifferentiated nature of the initial mechanisms, and thus we can conceive both of a genealogy of operational groupings as progressive differentiations, and of an explanation of the pre-operational levels as a failure to differentiate the processes involved. Thus, as we have seen (Chap. 4), sensori-motor intelligence arrives at a kind of empirical grouping of bodily movements, characterized psychologically by actions capable of reversals and detours, and geometrically by what Poincaré called the (experimental) group of displacement. But it goes without saying that, at this elementary level, which precedes all thought, we cannot regard this grouping as an operational system, since it is a system of responses actually effected; the fact is therefore that it is undifferentiated, the displacements in question being at the same time and in every case responses directed towards a goal serving some practical purpose. We might therefore say that at this level spatio-temporal, logico-arithmetical and practical (means and ends) groupings form a global whole and that, in the absence of differentiation, this complex system is incapable of constituting an operational mechanism. At the end of this period and at the beginning of representative thought, on the other hand, the appearance of the symbol makes possible the first form of differentiation: practical groupings (means and ends) on the one hand, and representation on the other. But this latter is still undifferentiated, logico-arithmetical operations not being distinguished from spatio-temporal operations. In fact, at the intuitive level there are no genuine classes or relations because both are still spatial collections as well as spatio-temporal relationships: hence their intuitive and pre-operational character. At 7–8 years, however, the appearance of operational groupings is characterized precisely by a clear differentiation between logico-arithmetical operations that have become independent (classes, relations and despatialized numbers) and spatio-temporal or infra-logical operations. Lastly, the level of formal operations marks a final differentiation between operations tied to real action and hypothetico-deductive operations concerning pure implications from propositions stated as postulates.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd. And, to our mind, this was the very reason his friend cherished him.

I read Dickens and Shakespear without shame or stint; but their pregnant observations and demonstrations of life are not co-ordinated into any philosophy or religion: on the contrary, Dickens's sentimental assumptions are violently contradicted by his observations; and Shakespear's pessimism is only his wounded humanity. Both have the specific genius of the fictionist and the common sympathies of human feeling and thought in pre-eminent degree. They are often saner and shrewder than the philosophers just as Sancho-Panza was often saner and shrewder than Don Quixote. They clear away vast masses of oppressive gravity by their sense of the ridiculous, which is at bottom a combination of sound moral judgment with lighthearted good humor. But they are concerned with the diversities of the world instead of with its unities: they are so irreligious that they exploit popular religion for professional purposes without delicacy or scruple (for example, Sydney Carton and the ghost in Hamlet!): they are anarchical, and cannot balance their exposures of Angelo and Dogberry, Sir Leicester Dedlock and Mr Tite Barnacle, with any portrait of a prophet or a worthy leader: they have no constructive ideas: they regard those who have them as dangerous fanatics: in all their fictions there is no leading thought or inspiration for which any man could conceivably risk the spoiling of his hat in a shower, much less his life. Both are alike forced to borrow motives for the more strenuous actions of their personages from the common stockpot of melodramatic plots; so that Hamlet has to be stimulated by the prejudices of a policeman and Macbeth by the cupidities of a bushranger. Dickens, without the excuse of having to manufacture motives for Hamlets and Macbeths, superfluously punt his crew down the stream of his monthly parts by mechanical devices which I leave you to describe, my own memory being quite baffled by the simplest question as to Monks in Oliver Twist, or the long lost parentage of Smike, or the relations between the Dorrit and Clennam families so inopportunely discovered by Monsieur Rigaud Blandois. The truth is, the world was to Shakespear a great "stage of fools" on which he was utterly bewildered. He could see no sort of sense in living at all; and Dickens saved himself from the despair of the dream in The Chimes by taking the world for granted and busying himself with its details. Neither of them could do anything with a serious positive character: they could place a human figure before you with perfect verisimilitude; but when the moment came for making it live and move, they found, unless it made them laugh, that they had a puppet on their hands, and had to invent some artificial external stimulus to make it work.

The hero-deed to be wrought is not today what it was in the century of Galileo. Where then there was darkness, now there is light; but also, where light was, there now is darkness. The modern hero-deed must be that of questing to bring to light again the lost Atlantis of the co-ordinated soul. Obviously, this work cannot be wrought by turning back, or away, from what has been accomplished by the modern revolution; for the problem is nothing if not that of rendering the modern world spiritually significant—or rather (phrasing the same principle the other way round) nothing if not that of making it possible for men and women to come to full human maturity through the conditions of contemporary life. Indeed, these conditions themselves are what have rendered the ancient formulae ineffective, misleading, and even pernicious. The community today is the planet, not the bounded nation; hence the patterns of projected aggression which formerly served to coordinate the in-group now can only break it into factions. The national idea, with the flag as totem, is today an aggrandizer of the nursery ego, not the annihilator of an infantile situation. Its parody rituals of the parade ground serve the ends of Holdfast, the tyrant dragon, not the God in whom self-interest is annihilate. And the numerous saints of this anticult—namely the patriots whose ubiquitous photographs, draped with flags, serve as official icons—are precisely the local threshold guardians (our demon Sticky-hair) whom it is the first problem of the hero to surpass.

Some Conseil meetings lasted eight to ten hours, and Chaptal recalled that it was always Napoleon ‘who expended the most in terms of words and mental strain. After these meetings, he would convene others on different matters, and never was his mind seen to flag.’68 When members were tired during all-night sessions he would say: ‘Come, sirs, we haven’t earned our salaries yet!’69 (After they ended, sometimes at 5 a.m., he would take a bath, in the belief that ‘One hour in the bath is worth four hours of sleep to me.’70) Other than on the battlefield itself, it was here that Napoleon was at his most impressive. His councillors bear uniform witness – whether they later supported or abandoned him, whether they were writing contemporaneously or long after his fall – to his deliberative powers, his dynamism, the speed with which he grasped a subject, and the tenacity never to let it go until he had mastered its essentials and taken the necessary decision. ‘Still young and rather untutored in the different areas of administration,’ recalled one of them of the early days of the Consulate, ‘he brought to the discussions a clarity, a precision, a strength of reason and range of views that astonished us. A tireless worker with inexhaustible resources, he linked and co-ordinated the facts and opinions scattered throughout a large administration system with unparalleled wisdom.’71 He quickly taught himself to ask short questions that demanded direct answers. Thus Conseil member Emmanuel Crétet, the minister of public works, would be asked ‘Where are we with the Arc de Triomphe?’ and ‘Will I walk on the Jena bridge on my return?’72

Most common discussions of political authority presuppose existing political institutions and ask under what conditions do institutions of that kind have legitimate authority. This begs many questions, and precludes many possibilities. It presupposes that either this government has all the authority it claims over its population or it has none. Here again we notice one of the special features of the account of the previous chapter. It allows for a very discriminating approach to the question. The government may have only some of the of the authority it claims, it may have more authority over one person than over another. The test is as explained before: does following the authority's instructions improve conformity with reason? For every person the question has to be asked afresh, and for every one it has to be asked in a manner which admits of various qualifi cations. An expert pharmacologist may not be subject to the authority of the government in matters of the safety of drugs, an inhabitant of a little village by a river may not be subject to its authority in matters of navigation and conservation of the river by the banks of which he has spent all his life. These conclusions appear paradoxical. Ought not the pharmacologist or the villager to obey the law, given that it is a good law issued by a just government? I will postpone consideration of the obligation to obey the law until the last section of this chapter. For the time being let us remove two other misunderstandings which make the above conclusion appear paradoxical. First, it may appear as if the legitimacy of an authority rests on its greater expertise. Are political authorities to be equated with big Daddy who knows best? Second, again the suspicion must creep back that the exclusive concentration on the individual blinds one to the real business of government, which is to co-ordinate and control large populations.

He was a good, even a shining light as a Castalian to the extent that he had a many-sided mind, tirelessly active in scholarship as well as in the art of the Glass Bead Game, and enormously hard-working; but in character, in his attitude toward the hierarchy and the morality of the Order he was a very mediocre, not to say bad Castalian. The greatest of his vices was a persistent neglect of meditation, which he refused to take seriously. The purpose of meditation, after all, is adaptation of the individual to the hierarchy, and application in it might very well have cured him of his neurasthenia. For it infallibly helped him whenever, after a period of bad conduct, excessive excitement, or melancholia, his superiors disciplined him by prescribing strict meditation exercises under supervision. Even Knecht, kindly disposed and forgiving though he was, frequently had to resort to this measure. There was no question about it: Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestiblity he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd. And, to our mind, this was the very reason his friend cherished him.

During this same period of his life Bohm also continued to refine his alternative approach to quantum physics. As he looked more carefully into the meaning of the quantum potential he discovered it had a number of features that implied an even more radical departure from orthodox thinking. One was the importance of wholeness. Classical science had always viewed the state of a system as a whole as merely the result of the interaction of its parts. However, the quantum potential stood this view on its ear and indicated that the behavior of the parts was actually organized by the whole. This not only took Bohr's assertion that subatomic particles are not independent "things, " but are part of an indivisible system one step further, but even suggested that wholeness was in some ways the more primary reality. It also explained how electrons in plasmas (and other specialized states such as superconductivity) could behave like interconnected wholes. As Bohm states, such "electrons are not scattered because, through the action of the quantum potential, the whole system is undergoing a co-ordinated movement more like a ballet dance than like a crowd of unorganized people. " Once again he notes that "such quantum wholeness of activity is closer to the organized unity of functioning of the parts of a living being than it is to the kind of unity that is obtained by putting together the parts of a machine. "6 An even more surprising feature of the quantum potential was its implications for the nature of location. At the level of our everyday lives things have very specific locations, but Bohm's interpretation of quantum physics indicated that at the subquantum level, the level in which the quantum potential operated, location ceased to exist All points in space became equal to all other points in space, and it was meaningless to speak of anything as being separate from anything else. Physicists call this property "nonlocality. " The nonlocal aspect of the quantum potential enabled Bohm to explain the connection between twin particles without violating special relativity's ban against anything traveling faster than the speed of light. To illustrate how, he offers the following analogy: Imagine a fish swimming in an aquarium. Imagine also that you have never seen a fish or an aquarium before and your only knowledge about them comes from two television cameras, one directed at the aquarium's front and the other at its side. When you look at the two television monitors you might mistakenly assume that the fish on the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch you will eventually realize there is a relationship between the two fish. When one turns, the other makes a slightly different but corresponding turn. When one faces the front, the other faces the side, and so on. If you are unaware of the full scope of the situation, you might wrongly conclude that the fish are instantaneously communicating with one another, but this is not the case. No communication is taking place because at a deeper level of reality, the reality of the aquarium, the two fish are actually one and the same. This, says Bohm, is precisely what is going on between particles such as the two photons emitted when a positronium atom decays (see fig. 8).

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

Personality and personal identity are in some ways like co-ordinates on the street map drawn by intersecting relationships. We know who we are and define what we are by references to the people we love and our reasons for loving them. I was that point in space and time where Abdullah’s wild violence intersected with Prabaker’s happy gentleness

All human beings, according to the conception of the Vedic seers, form the physical body of the Purusha, or Cosmic Person. The spiritual men form, as it were, his head, the warriors His arms, the merchants and traders His thighs and the labourers His feet. A healthy co-ordination among these four classes of people sustains the strength and the well-being of a society, as a harmony among the four principal physical parts insures the strength and well-being of a body. (p. 30)

Imagine a world in which high growth and prosperity are not just durable but also inclusive and environmentally responsible. Imagine a world in which leaders have a good understanding of where the economy is heading. Imagine a world in which policymakers domestically and globally co-ordinate well with each other.

An axiom of the Austrian school was that interest is necessary so that investment and consumption decisions are co-ordinated over time.55 As we have seen, Böhm-Bawerk argued that the rate of interest reflects society’s time preference. He also claimed that the level of interest determines how much capital is tied up in production, and thus the return on capital.fn11 When interest is determined in a free market, he said, time preference and the return on capital should equalize. The danger comes when the authorities interfere with interest rates. When interest rates are pushed too low, credit takes off and bad investments (‘malinvestment’) abound.

From the moment when she was told that the manager of the Car Service Department had been out of town for a week and had left no address where one could reach him—she knew that the report of the man from Minnesota was true. Then came the faces of the assistants in the Car Service Department, who would neither confirm the report nor deny it, but kept showing her papers, orders, forms, file cards that bore words in the English language, but no connection to intelligible facts. “Were the freight cars sent to Minnesota?” “Form 357W is filled out in every particular, as required by the office of the Co-ordinator in conformance with the instructions of the comptroller and by Directive 11-493.” “Were the freight cars sent to Minnesota?” “The entries for the months of August and September have been processed by—” “Were the freight cars sent to Minnesota?” “My files indicate the locations of freight cars by state, date, classification and—” “Do you know whether the cars were sent to Minnesota?” “As to the interstate motion of freight cars, I would have to refer you to the files of Mr. Benson and of—

Mankind does not advance, it does not even exist. The aspect of the whole is much more like that of a huge experimenting workshop where some things in all ages succeed, while an incalculable number of things fail; where all order, logic, co-ordination, and responsibility is lacking.

I never met a revolutionary yet who didn’t secretly want to be tsar himself. And if one of your fanatical chums ever does succeed to the purple, whatever his title may be—tsar or president or chief co-ordinator of the people’s revolution—you can bet your last rouble that he will out-caesar Caesar in the most spectacular way.

We are forced to fall back on fatalism as an explanation of irrational events (that is to say, events the reasonableness of which we do not understand). The more we try to explain such events in history reasonably, the more unreasonable and incomprehensible do they become to us. Each man lives for himself, using his freedom to attain his personal aims, and feels with his whole being that he can now do or abstain from doing this or that action; but as soon as he has done it, that action performed at a certain moment in time becomes irrevocable and belongs to history, in which it has not a free but a predestined significance. There are two sides to the life of every man, his individual life, which is the more free the more abstract its interests, and his elemental hive life in which he inevitably obeys laws laid down for him. Man lives consciously for himself, but is an unconscious instrument in the attainment of the historic, universal, aims of humanity. A deed done is irrevocable, and its result coinciding in time with the actions of millions of other men assumes an historic significance. The higher a man stands on the social ladder, the more people he is connected with and the more power he has over others, the more evident is the predestination and inevitability of his every action. "The king's heart is in the hands of the Lord." A king is history's slave. History, that is, the unconscious, general, hive life of mankind, uses every moment of the life of kings as a tool for its own purposes. Though Napoleon at that time, in 1812, was more convinced than ever that it depended on him, verser (ou ne pas verser) le sang de ses peuples *—as Alexander expressed it in the last letter he wrote him—he had never been so much in the grip of inevitable laws, which compelled him, while thinking that he was acting on his own volition, to perform for the hive life—that is to say, for history—whatever had to be performed. * "To shed (or not to shed) the blood of his peoples." The people of the west moved eastwards to slay their fellow men, and by the law of coincidence thousands of minute causes fitted in and co-ordinated to produce that movement and war: reproaches for the nonobservance of the Continental System, the Duke of Oldenburg's wrongs, the movement of troops into Prussia—undertaken (as it seemed to Napoleon) only for the purpose of securing an armed peace, the French Emperor's love and habit of war coinciding with his people's inclinations, allurement by the grandeur of the preparations, and the expenditure on those preparations and the need of obtaining advantages to compensate for that expenditure, the intoxicating honors he received in Dresden, the diplomatic negotiations which, in the opinion of contemporaries, were carried on with a sincere desire to attain peace, but which only wounded the self-love of both sides, and millions of other causes that adapted themselves

For Space, when the position of points is expressed by rectilinear co-ordinates, ds = \sqrt{ \sum (dx)^2 }; Space is therefore included in this simplest case. The next case in simplicity includes those manifoldnesses in which the line-element may be expressed as the fourth root of a quartic differential expression…. I restrict myself… to those manifoldnesses in which the line element is expressed as the square root of a quadric differential expression…. Manifoldnesses in which, as in the Plane and in Space, the line-element may be reduced to the form \sqrt{ \sum (dx)^2 }, are… only a particular case of the manifoldnesses to be here investigated; they require a special name, and therefore these manifoldnesses… I will call flat. In order now to review the true varieties of all the continua which may be represented in the assumed form, it is necessary to get rid of difficulties arising from the mode of representation, which is accomplished by choosing the variables in accordance with a certain principle.

He was beginning to feel as if all his co-ordinates of reality were giving way, as if he were wading in grotesque slow motion through a sea of thick and glutinous soup, like a man on a marijuana jag.

Certain memory pictures form series. A memory picture that occurs a great many times in several different series can serve as an “ordering element” for those series. Einstein referred to this ordering element as a “concept.” Thinking is “operations with concepts . . . the creation and use of definite functional relations between concepts and co-ordination of sense experiences to these concepts.”49 Concepts are organizing principles that enable us to turn sense perceptions into exact knowledge.50 Subconscious thinking is a “free play with concepts.”51

Our Mediterranean experiences had reaffirmed the truth that unity, co-ordination, and co-operation are the keys to successful operations. War is waged in three elements but there is no separate land, air, or naval war. Unless all assets in all elements are efficiently combined and co-ordinated against a properly selected, common objective, their maximum potential power cannot be realized. Physical targets may be separated by the breadth of a continent or an ocean, but their destruction must contribute in maximum degree to the furtherance of the combined plan of operation. That is what co-ordination means.

Where I work, doing what and for whom, for how long and how much; all these co-ordinates are arbitrary to the point of absurdity. In this non-place and this non-job, I feel detached from any meaningful social identity. The distance from my "colleagues" is as vast as is the space between myself and the members of the public who will soon be standing outside their offices, tossing their cigarettes into the gutter.

Attend a university if you possibly can. There is no content of knowledge that is not pertinent to the work you will want to do. But before you attend a university work at something for a while. Do anything. Get a job in a potato field; or work as a grease-monkey in an auto repair shop. But if you do work in a field do not fail to observe the look and the feel of earth and of all things that you handle — yes, even potatoes! Or, in the auto shop, the smell of oil and grease and burning rubber. Paint of course, but if you have to lay aside painting for a time, continue to draw. Listen well to all conversations and be instructed by them and take all seriousness seriously. Never look down upon anything or anyone as not worthy of notice. In college or out of college, read. And form opinions! Read Sophocles and Euripides and Dante and Proust. Read everything that you can find about art except the reviews. Read the Bible; read Hume; read Pogo. Read all kinds of poetry and know many poets and many artists. Go to and art school, or two, or three, or take art courses at night if necessary. And paint and paint and draw and draw. Know all that you can, both curricular and noncurricular — mathematics and physics and economics, logic and particularly history. Know at least two languages besides your own, but anyway, know French. Look at pictures and more pictures. Look at every kind of visual symbol, every kind of emblem; do not spurn signboards of furniture drawings of this style of art or that style of art. Do not be afraid to like paintings honestly or to dislike them honestly, but if you do dislike them retain an open mind. Do not dismiss any school of art, not the Pre-Raphaelites nor the Hudson River School nor the German Genre painters. Talk and talk and sit at cafés, and listen to everything, to Brahms, to Brubeck, to the Italian hour on the radio. Listen to preachers in small town churches and in big city churches. Listen to politicians in New England town meetings and to rabble-rousers in Alabama. Even draw them. And remember that you are trying to learn to think what you want to think, that you are trying to co-ordinate mind and hand and eye. Go to all sorts of museums and galleries and to the studios of artists. Go to Paris and Madrid and Rome and Ravenna and Padua. Stand alone in Sainte Chapelle, in the Sistine Chapel, in the Church of the Carmine in Florence. Draw and draw and paint and learn to work in many media; try lithography and aquatint and silk-screen. Know all that you can about art, and by all means have opinions. Never be afraid to become embroiled in art of life or politics; never be afraid to learn to draw or paint better than you already do; and never be afraid to undertake any kind of art at all, however exalted or however common, but do it with distinction.

His theory was that you can find anything and anyone with a routine, if that routine is only well enough co-ordinated.

A free-market system is one in which economic production and consumption are determined by the free choices of individuals rather than governments, and this process is grounded in private ownership of the means of production. In very simple, practical terms, a free-market system means that people, not the government, own the farms, businesses, and properties in a nation (“the means of production”). “Fundamentally,” says Nobel laureate Milton Friedman, “there are only two ways of co-ordinating the economic activities of millions. One is central direction involving the use of coercion—the technique of the army and of the modern totalitarian state. The other is voluntary co-operation of individuals—the technique of the market place.”47

The child (mis)recognizes itself as a whole entity for the first time. It sees an image of itself as a unified person, an image which promises for the child that it will soon achieve full co-ordination of its body. The incoherent ‘hommelette’ sees an image of itself as an independent being and learns to identify with this image. This is when the ego (the sense of yourself as an individual) is formed. Thus, your sense of self is fundamentally bound up with an ‘exterior’ image. Instead of simply coming from within, your identity is formed out of a situation in which you see yourself for the first time from the outside. For Lacan this means that alienation and division are built into your identity from the outset. The result in adult life is that you are in a constant but fruitless state of desire for some mythical inner unity and stability to match the unity and stability you thought you saw in your childhood reflection. We spend our lives trying (and failing) to make ourselves ‘whole’.

I’d lost the mark on the psychic map that says You Are Here. Personality and personal identity are in some ways like co-ordinates on the street map drawn by our intersecting relationships. We know who we are and we define what we are by references to the people we love and our reasons for loving them.

Clovenhoof had orchestrated great plans and co-ordinated many minions in the pursuit of a single goal before. And getting demons to work together was like trying to herd cats. However, getting six year olds to do the right thing at the right time was like trying to herd neutrons in a nuclear reactor. They simply had too much energy.

An automatic phenomenon has the two following opposite characteristics: it is essentially constituted by an association of images which reproduce themselves regularly, one after the other, in a certain fixed order. But this order is not new; this regular juxtaposition is only the result of the synthesis, executed formerly, which once for all co-ordinated these elements and gave them this tendency to call each other forth.

When error is admitted into the Church, it will be found that the stages of its progress are always three. It begins by asking toleration. Its friends say to the majority: You need not be afraid of us; we are few, and weak; only let us alone; we shall not disturb the faith of others. The Church has her standards of doctrine; of course we shall never interfere with them; we only ask for ourselves to be spared interference with our private opinions. Indulged in this for a time, error goes on to assert equal rights. Truth and error are two balancing forces. The Church shall do nothing which looks like deciding between them; that would be partiality. It is bigotry to assert any superior right for the truth. We are to agree to differ, and any favoring of the truth, because it is truth, is partisanship. What the freinds of truth and error hold in common is fundamental. Anything on which they differ is ipso facto non-essential. Anybody who makes account of such a thing is a disturber of the peace of the chruch. Truth and error are two co-ordinate powers, and the great secret of church-statesmanship is to preserve the balance between them. From this point error soon goes on to its natural end, which is to assert supremacy. Truth started with tolerating; it comes to be merely tolerated, and that only for a time. Error claims a preference for its judgements on all disputed points. It puts men into positions, not as at first in spite of their departure from the Church's faith, but in consequence of it. Their recommeddation is that they repudiate that faith, and position is given them to teach others to repudiate it and to make them skillful in combating it.

Personality and personal identity are in some ways like co-ordinates on the street map drawn by our intersecting relationships. We know who we are and we define what we are by references to the people we love and our reasons for loving them. I

there were the directing brains who co-ordinated the whole effort and laid down the lines of policy which made it necessary that this fragment of the past should be preserved, that one falsified, and the other rubbed out of existence.

Fundamentally, there are only two ways of co-ordinating the economic activities of millions. One is central direction involving the use of coercion—the technique of the army and of the modern totalitarian state. The other is voluntary co-operation of individuals—the technique of the market place. The possibility of co-ordination through voluntary co-operation rests on the elementary—yet frequently denied—proposition that both parties to an economic transaction benefit from it, provided the transaction is bi-laterally voluntary and informed. Exchange can therefore bring about co-ordination without coercion. A working model of a society organized through voluntary exchange is a free private enterprise exchange economy—what we have been calling competitive capitalism. In its simplest form, such a society consists of a number of independent households—a collection of Robinson Crusoes, as it were. Each household uses the resources it controls to produce goods and services that it exchanges for goods and services produced by other households, on terms mutually acceptable to the two parties to the bargain. It is thereby enabled to satisfy its wants indirectly by producing goods and services for others, rather than directly by producing goods for its own immediate use. The incentive for adopting this indirect route is, of course, the increased product made possible by division of labor and specialization of function. Since the household always has the alternative of producing directly for itself, it need not enter into any exchange unless it benefits from it. Hence, no exchange will take place unless both parties do benefit from it. Co-operation is thereby achieved without coercion. Specialization of function and division of labor would not go far if the ultimate productive unit were the household. In a modern society, we have gone much farther. We have introduced enterprises which are intermediaries between individuals in their capacities as suppliers of service and as purchasers of goods. And similarly, specialization of function and division of labor could not go very far if we had to continue to rely on the barter of product for product. In consequence, money has been introduced as a means of facilitating exchange, and

Seed: 64951768 This is an incredibly cool seed for a couple of reasones. First, you spawn on an jungle island with a temple on it. Furthermore, on the ocean floor, there’s a portal room. To find it check the co-ordinates below. Co-ordinates: - Portal room: x: -400 | y: 600 |  (at the bottom of the ocean)

Science and philosophy have for centuries been sustained by unquestioning faith in perception. Perception opens a window on to things. This means that it is directed, quasi-teleologically, towards a *truth in itself* in which the reason underlying all appearances is to be found. The tacit thesis of perception is that at every instant experience can be co-ordinated with that of the previous instant and that of the following, and my perspective with that of other consciousnesses—that all contradictions can be removed, that monadic and intersubjective experience is one unbroken text—that what is now indeterminate for me could become determinate for a more complete knowledge, which is as it were realized in advance in the thing, or rather which is the thing itself. Science has first been merely the sequel or amplification of the process which constitutes perceived things. Just as the thing is the invariant of all sensory fields and of all individual perceptual fields, so the scientific concept is the means of fixing and objectifying phenomena. Science defined a theoretical state of bodies not subject to the action of any force, and *ipso facto* defined force, reconstituting with the aid of these ideal components the processes actually observed. It established statistically the chemical properties of pure bodies, deducing from these those of empirical bodies, and seeming thus to hold the plan of creation or in any case to have found a reason immanent in the world. The notion of geometrical space, indifferent to its contents, that of pure movement which does not by itself affect the properties of the object, provided phenomena with a setting of inert existence in which each event could be related to physical conditions responsible for the changes occurring, and therefore contributed to this freezing of being which appeared to be the task of physics. In thus developing the concept of the thing, scientific knowledge was not aware that it was working on a presupposition. Precisely because perception, in its vital implications and prior to any theoretical thought, is presented as perception of a being, it was not considered necessary for reflection to undertake a genealogy of being, and it was therefore confined to seeking the conditions which make being possible. Even if one took account of the transformations of determinant consciousness, even if it were conceded that the constitution of the object is never completed, there was nothing to add to what science said of it; the natural object remained an ideal unity for us and, in the famous words of Lachelier, a network of general properties. It was no use denying any ontological value to the principles of science and leaving them with only a methodical value, for this reservation made no essential change as far as philosophy was concerned, since the sole conceivable being remained defined by scientific method. The living body, under these circumstances, could not escape the determinations which alone made the object into an object and without which it would have had no place in the system of experience. The value predicates which the reflecting judgment confers upon it had to be sustained, in being, by a foundation of physico-chemical properties. In ordinary experience we find a fittingness and a meaningful relationship between the gesture, the smile and the tone of a speaker. But this reciprocal relationship of expression which presents the human body as the outward manifestation of a certain manner of being-in-the-world, had, for mechanistic physiology, to be resolved into a series of causal relations.” —from_Phenomenology of Perception_. Translated by Colin Smith, pp. 62-64 —Artwork by Cristian Boian

it is of importance to note that when we exclude certain possibilities that would give rise to still greater intricacy, the form of comparison used by Einstein to present the theory is the only possible one; the principle of the freedom of choice in co-ordinates was the only one by which he needed to allow himself to be guided

I must express in the strongest possible terms my profound opposition to the newly instituted practice which imposes severe and intolerable restrictions on the ingress and egress of senior members of the hierarchy and will, in all probability, should the current deplorable innovation be perpetuated, precipitate a progressive constriction of the channels of communication, culminating in a condition of organizational atrophy and administrative paralysis which will render effectively impossible the coherent and co-ordinated discharge of the function of government within Her Majesty's United Kingdom of Great Britain and Northern Ireland." ..... "You mean you've lost your key?" I asked.

Now, if to the power to do we added the power to inquire, Man, the worker, grows visibly more compact in power, more potent to change situations and to make new situations for himself. The situation may be a deep gorge in a wilderness; the new situation shows a bridge spanning the chasm in one great leap. Thus it is that man himself, as it were, leaps the chasm, through the adventurous co-ordination of his power to inquire and his power to do. And thus the natural man ever enlarges his range of beneficence. His life experiences are real. He reverses the dictum “I think: Therefore I am.” It becomes in him, I am: Therefore I inquire and do! It is this affirmative “I AM” that is man’s reality.

In the course of three years he had learnt enough to be able to do nearly all the work of the man immediately above him, and to make the man immediately below him do almost all the work that he was supposed to do himself. This system is known as 'efficient co-ordination,' and carried to its logical conclusion implies that the head of the firm does no work at all, and that the junior office boy is ultimately responsible for everything.

I don't know anything about writing,' Colonel Scheisskopf retorted sullenly. 'Well, don't let that trouble you,' General Peckem continued with a careless flick of his wrist. 'Just pass the work I assign you along to somebody else and trust to luck. We call that delegation of responsibility. Somewhere down near the lowest level of this co-ordinated organization I run are people who do get the work done when it reaches them, and everything manages to run along smoothly without too much effort on my part. I suppose that's because I am a good executive. Nothing we do in this large department of ours is really very important, and there's never any rush. On the other hand, it is important that we let people know we do a great deal of it. Let me know if you find yourself shorthanded. I've already put in a requisition for two majors, four captains and sixteen lieutenants to give you a hand. While none of the work we do is very important, it is important that we do a great deal of it.

In all the symptoms of the mental state of the hyster-icals, we have always established a double characteristic: (i) The personal perception was diminished, and allowed certain psychological phenomena—sensations, remembrances, motor images—to escape the consciousness; (2) the neglected phenomena, not perceived by the personality, were not, however, entirely suppressed; they existed in a state of isolation, apart from consciousness. These subconscious phenomena may in certain cases group themselves, co-ordinate themselves, so as to form thoughts sufficiently complete and isolated.

Instinct, mind, and spirit are all essential to a full life; each has its own excellence and its own corruption. Each can attain a spurious excellence at the expense of the others; each has a tendency to encroach upon the others; but in the life which is to be sought all three will be developed in co-ordination, and intimately blended in a single harmonious whole. Among uncivilized men instinct is supreme, and mind and spirit hardly exist. Among educated men at the present day mind is developed, as a rule, at the expense of both instinct and spirit, producing a curious inhumanity and lifelessness, a paucity of both personal and impersonal desires, which leads to cynicism and intellectual destructiveness. Among ascetics and most of those who would be called saints, the life of the spirit has been developed at the expense of instinct and mind, producing an outlook which is impossible to those who have a healthy animal life and to those who have a love of active thought. It is not in any of these one-sided developments that we can find wisdom or a philosophy which will bring new life to the civilized world.

The message: Paris and Rome must reform their economies, removing barriers to the creation of businesses and jobs. Countries with the flexibility to spend more while staying within EU deficit rules should do so, creating what Mr Draghi described as “a more growth-friendly overall fiscal stance for the euro area”. Though the ECB president did not name names, that suggestion was widely interpreted as a call for Germany, the eurozone’s dominant economic power, to raid its fiscal coffers. “The part of Mr Draghi’s speech on the fiscal stance was an innovation,” says Lucrezia Reichlin, a professor at London Business School and a former head of research at the ECB. “The idea of co-ordination between monetary and fiscal policy from a euro area perspective is a hint to Germany.” France, already used to the ECB’s grumbles that it should do more to restructure the economy, received Mr Draghi’s calls warmly.

efturryd geenuz iz speel iboot whut wuz right nwhut wuz rang boot this nthat nthi nix thing a saytiz thi bloke nwhut izzit yi caw yir joab Jimmy am a liason-co-ordinator hi sayz ah good as sayz a liason-co-ordinator jist whut this erra needs whut way aw thi unimployment inaw thi bevvyin n thi boayz runnin amock n thi hoassyz fawnty bits n thi wummin n tranquilizers it last thiv sent uz a liason-co-ordinator wia degree in fuck knows whut getn peyd fur no known whut thi fuck ti day way it.