Collapse Of Education Quotes

True teachers are those who use themselves as bridges over which they invite their students to cross; then, having facilitated their crossing, joyfully collapse, encouraging them to create their own.

To make a resolution and act accordingly is to live with hope. There may be difficulties and hardships, but not disappointment or despair if you follow the path steadily. Do not hurry. This is a fundamental rule. If you hurry and collapse or tumble down, nothing is achieved. DO not rest in your efforts; this is another fundamental rule. Without stopping, without haste, carefully taking a step at a time forward will surely get you there.

As a girl, you watched, from a banana grove, your schoolhouse collapse after an American napalm raid. At five, you never stepped into a classroom again. Our mother tongue, then, is no mother at all—but an orphan. Our Vietnamese a time capsule, a mark of where your education ended, ashed. Ma, to speak in our mother tongue is to speak only partially in Vietnamese, but entirely in war.

If we want to survive this economic collapse, new mandatory school subjects should be eCommerce, Chinese, spirituality and aesthetics.

There was a date beneath the image: 1955. I realized that Mother had been four years old in 1955, and with that realization, the distance between me and Emmett Till collapsed. My proximity to this murdered boy could be measured in the lives of people I knew. The calculation was not made with reference to vast historical or geological shifts—the fall of civilizations, the erosion of mountains. It was measured in the wrinkling of human flesh. In the lines on my mother's face.

To be educated meant you read books and entertained ideas that made you feel uncomfortable. It meant looking in the mirror and asking, What have I done that has cost me anything? What authority have I earned to speak? What work have I put in? It meant collapsing your certainties and tearing down your self-fortifications. You should feel unprotected, unarmed, open to attack.

Embracing/attacking other communities won't change the facts. Our people are in this quagmire because we ignored education & elected clueless despots who inturn have presided over the worst economic crimes in the history of the continent. Whom did you elect?

Destroying any nation does not require the use of atomic bombs or the use of long range missiles... It only requires lowering the quality of education and allowing cheating in the examination by students. The collapse of education is the collapse of the nation.

How fleeting, how brief, how fragile is the life of a man, and how subject to misfortune, assailed already by a multitude of diseases and accidents, buildings which collapse, shipwrecks, earthquakes, lightning! We do not need to add war to our woes, and yet it causes more woe than all the others.

The particular myth that's been organizing this talk, and in a way the whole series, is the story of the Tower of Babel in the Bible. The civilization we live in at present is a gigantic technological structure, a skyscraper almost high enough to reach the moon. It looks like a single world-wide effort, but it's really a deadlock of rivalries; it looks very impressive, except that it has no genuine human dignity. For all its wonderful machinery, we know it's really a crazy ramshackle building, and at any time may crash around our ears. What the myth tells us is that the Tower of Babel is a work of human imagination, that its main elements are words, and that what will make it collapse is a confusion of tongues. All had originally one language, the myth says. The language is not English or Russian or Chinese or any common ancestor, if there was one. It is the language that makes Shakespeare and Pushkin authentic poets, that gives a social vision to both Lincoln and Gandhi. It never speaks unless we take the time to listen in leisure, and it speaks only in a voice too quiet for panic to hear. And then all it has to tell us, when we look over the edge of our leaning tower, is that we are not getting any nearer heaven, and that it is time to return to earth. [p.98]

The first serious consciousness of Nature's gesture - her attitude towards life-took form then as a phantasm, a nightmare, all insanity of force. For the first time, the stage-scenery of the senses collapsed; the human mind felt itself stripped naked, vibrating in a void of shapeless energies, with resistless mass, colliding, crushing, wasting, and destroying what these same energies had created and labored from eternity to perfect.

Education is an institution that has been growing without external stressors; eventually the thing will collapse.

Our nation declared a war on people trapped in racially segregated ghettos—just at the moment their economies had collapsed—rather than providing community investment, quality education, and job training when work disappeared. Of course those communities are suffering from serious crime and dysfunction today. Did we expect otherwise? Did we think that, miraculously, they would thrive?

The holding up against collapse often appears in the shoulders and upper back (Lowen, 1975). Some tensions develops there to resist the tendency to collapse. The collapse in the chest is compensated for with considerable hardness in the chest area, which is one of the structure's telltale signs. A subtle expression of low energy in the eyes and mouth is often seen. Frequently, the jaw is retracted, giving the appearance of being "weak

With Yeltsin, the Soviet Union broke apart, the country was totally mismanaged, the constitution was not respected by the regions of Russia. The army, education and health systems collapsed. People in the West quietly applauded, dancing with and around Yeltsin. I conclude therefore that we should not pay too much attention to what the West is saying.

There was a date beneath the image: 1955. I realized that Mother had been four years old in 1955, and with that realization, the distance between me and Emmett Till collapsed. My proximity to this murdered boy could be measured in the lives of people I knew. The calculation was not made with reference to vast historical or geological shifts--the fall of civilizations, the erosion of mountains. It was measured in the wrinkling of human flesh. In the lines on my mother's face.

This leads to a pattern in which the child cries out and either gets nothing or gets an insufficient or intermittent response. Then the child becomes exhausted and collapses, either from depleted energy or giving up to conserve a sliver of energy (Lowen, 1971). It is often at this point--collapse--that the caregiver eventually takes care of the child. This "teaches" the child that he or she has no effect on the world and that nurturance comes when they are collapsed.

Myth becomes a kind of experimental hypothesis through which the individual or the community formulates an explanation of life, so replacing the fixed systems and creeds of earlier generations. Inevitably, each hypothesis or world-view proves inadequate when subjected to harsh reality, and collapses. 'None of our theories,' comments the narrator in Felix Holt laconically, 'are quite large enough for all the disclosures of time.' But this is the education of the human race out of which new myths or patterns of meaning emerge.

A modern fad which has gained widespread acceptance amongst the semi-educated who wish to appear secular is the practice of meditation. They proclaim with an air of smug superiority, ‘Main mandir-vandir nahin jaata, meditate karta hoon (I don’t go to temples or other such places, I meditate).’ The exercise involves sitting lotus-pose (padma asana), regulating one’s breathing and making your mind go blank to prevent it from ‘jumping about like monkeys’ from one (thought) branch to another. This intense concentration awakens the kundalini serpent coiled at the base of the spine. It travels upwards through chakras (circles) till it reaches its destination in the cranium. Then the kundalini is fully jaagrit (roused) and the person is assured to have reached his goal. What does meditation achieve? The usual answer is ‘peace of mind’. If you probe further, ‘and what does peace of mind achieve?’, you will get no answer because there is none. Peace of mind is a sterile concept which achieves nothing. The exercise may be justified as therapy for those with disturbed minds or those suffering from hypertension, but there is no evidence to prove that it enhances creativity. On the contrary it can be established by statistical data that all the great works of art, literature, science and music were works of highly agitated minds, at times minds on the verge of collapse. Allama Iqbal’s short prayer is pertinent: Khuda tujhey kisee toofaan say aashna kar dey Keh terey beher kee maujon mein iztiraab naheen (May God bring a storm in your life, There is no agitation in the waves of your life’s ocean.)

The failure of the citizens to pray for the nation will lead to its collapse.

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

Profounder things had also passed. It was a completely secular age. Of the faiths that existed before the coming of the overlords, only a form of purified Buddhism, perhaps the most peculiar of all religions, still survived. The creeds that had been based upon miracles and revelations had collapsed utterly. With the rise of education, they had already been slowly dissolving, but for a while the Overlords had taken no sides in the matter. Though Karellen was often asked to express his views on religion, all that he would say was that a man's beliefs were his own affair, so long as they did not interfere with the liberty of others.

If you can’t find good in your own country, you won’t find it anywhere else.” The words slipped out from Zaki Bey, but he felt that they were ungracious so he smiled to lessen their impact on Busayna, who had stood up and was saying bitterly, “You don’t understand because you’re well-off. When you’ve stood for two hours at the bus stop or taken three different buses and had to go through hell every day just to get home, when your house has collapsed and the government has left you sitting with your children in a tent on the street, when the police officer has insulted you and beaten you just because you’re on a minibus at night, when you’ve spent the whole day going around the shops looking for work and there isn’t any, when you’re a fine sturdy young man with an education and all you have in your pockets is a pound, or sometimes nothing at all, then you’ll know why we hate Egypt.

When virtually the whole of a society, including supposedly thoughtful, educated, intelligent persons, commits itself to belief in propositions that collapse into absurdity upon the slightest exami­nation, the reason is not hallucination or delusion or even simple hypocrisy; rather, it is ideology. And ideology is impossible for anyone to analyze rationally who remains trapped on its terrain. That is why race still proves so hard for historians to deal with historically, rather than in terms of metaphysics, religion, or socio-(that is, pseudo-) biology. Nothing so well illustrates that impossibility as the convic­tion among otherwise sensible scholars that race "explains" historical phenomena; specifically, that it explains why people of African descent have been set apart for treatment different from that accorded to others. But race is just the name assigned to the phenomenon, which it no more explains than judicial review "explains" why the United States Supreme Court can declare acts of Congress unconstitutional, or than Civil War "explains" why Americans fought each other between 1861 and 1865.

If the formerly enslaved and their descendants became educated, if we thrived in the jobs white people did, if we excelled in the sciences and arts, then the entire rationale for how this nation had allowed slavery would collapse.

When parents matter more than peers, they can teach right and wrong in a meaningful way. They can prioritize attachments within the family over attachments with same-age peers. They can foster better relationships between their child and other adults. They can help their child develop a more robust and more authentic sense of self, grounded not in how many “likes” a photo gets on Instagram or Facebook but in the child’s truest nature. They can educate desire, instilling a longing for higher and better things, in music, in the arts, and in one’s own character.

Consider the testimony of a well-educated but not politically minded German who experienced the rise of the Third Reich: To live in this process is absolutely not to be able to notice it—please try to believe me. . . . Each step was so small, so inconsequential, so well explained or, on occasion, “regretted,” that, unless one were detached from the whole process from the beginning, unless one understood what . . . all these “little measures” that no “patriotic German” could resent must some day lead to, one no more saw it developing from day to day than a farmer in his field sees the corn growing. . . . And one day, too late, your principles, if you were ever sensible of them, all rush in upon you. The burden of self-deception has grown too heavy, and some minor incident, in my case my little boy, hardly more than a baby, saying “Jew swine,” collapses it all at once, and you see that everything, everything, has changed and changed completely under your nose.

Jungle's sound-world constitutes a sort of abstract social realism; when I listen to techstep, the beats sound like collapsing (new) buildings and the bass feels like the social fabric shredding. Jungle's treacherous rhythms offer its audience an education in anxiety (and anxiety, according to Freud, is essential defence mechanism, without which you'd be vulnerable trauma).

We can view a world order rushing toward collapse with no more concern than the outcome of a horse race; we can see injustice, crime, and misery in their most terrible forms all about us and, if we are not directly affected, register the emotions of a scientist studying white rats in a laboratory... In my opinion, this is a confession of complete moral and spiritual bankruptcy.

If an economy has a stagnant labor force operating at a constant level of productivity, it will have constant output but no growth. The main drivers of labor force expansion are demographics and education, while the main drivers of productivity are capital and technology. Without those factor inputs, an economy cannot expand. But when those factor inputs are available in abundance, rapid growth is well within reach.

Education is a process involving two sets of participants who supposedly play different roles: teachers who impart knowledge to students, and students who absorb knowledge from teachers. In fact, as every open-minded teacher discovers, education is also about students imparting knowledge to their teachers, by challenging the teachers’ assumptions and by asking questions that the teachers hadn’t previously thought of.

Grant that men possess perpetual being and the preciousness of every earthly treasure is gone instantly. God is to our eternal being what our heart is to our body. The lungs, the liver, the kidneys have value as they relate to the heart. Let the heart stop and the rest of the organs promptly collapse. Apart from God, what is money, fame, education, civilization? Exactly nothing at all, for men must leave all these things behind them and one by one go to eternity. Let God hide His face and nothing thereafter is worth the effort.

When he was not in class, Thorne often served as an expert witness in legal cases involving materials engineering. He specialized in explosions, crashed airplanes, collapsed buildings, and other disasters. These forays into the real world sharpened his view that scientists needed the widest possible education. He used to say, “How can you design for people if you don’t know history and psychology? You can’t. Because your mathematical formulas may be perfect, but the people will screw it up. And if that happens, it means you screwed it up.

To understand our faith -- to theologize in the Catholic tradition -- we need philosophy. We must use the philosophical language of God, person, creation, relationship, identity, natural law, virtues, conscience, moral norms if we are to think about religion and defend it. Theology has some terms and methods of its own, but its fundamental tools are borrowed from philosophy. The growth of religious fundamentalism and the collapse of religious education mean theology is more urgently needed in universities -- especially Catholic ones -- than ever before.

In ten, twenty, or thirty years, they will be increasingly encumbered with immigrant-colonists from the Third World, increasingly Africanised and Islamicised, prey to increasingly serious problems of security and maintaining law and order. Their native-born will be increasingly older; their educated young people will be fleeing their own countries en masse, while the need to provide subvention for the unproductive will be increasingly severe. There is surely no hope at all! And because of the ‘snowball effect’ the collapse may well occur suddenly, even by the middle of this decade.

The economic crisis and subsequent bailout exacerbated inequality by every metric and did not lead to significant reform of the financial sector. Bailed-out banks continued to foreclose on the homes of working-class families while refusing to make new loans to creditworthy borrowers. Under an Ivy League–educated African American president, African American family wealth had collapsed. In fact, it is common knowledge that African American and Latino homeowners were hit hardest by the 2008 financial crisis: by 2018, an African American family owned $5.00 in assets for every $100.00 owned by white families.6 Obama’s identity politics did not translate into economic policies that benefited minorities and working-class people.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

(Before the twentieth century was out that could be worded, “—most people can’t read.” One of the things I learned in studying the histories of my home planet and century on various time lines was that in the decline and fall that took place on every one of them there was one invariant: illiteracy. In addition to that scandalous flaw, on three time lines were both drug abuse and concurrent crime in the streets, plus a corrupt and spendthrift government. My own time line had endless psychotic fads followed by religious frenzy; time line seven had continuous wars; three time lines had collapse of family life and marriage—but every time line had loss of literacy…combined with—riddle me this—more money per student spent on education than ever before in each history. Never were so many paid so much for accomplishing so little. By 1980 the teachers themselves were only semiliterate.)

I was coming to understand what an education was. To escape from the little island of the living. To know what thinking men and women have felt and seen and imagined through all the ages of the world. To meet my natural companions among the mighty dead. To walk with them in conversation. To know myself in them, through them. Because they are what we’ve become. Every blessing from soup bowls to salvation they discovered for us. Individuals just as real as you and me, they fought over each new idea and died to give life to the dreams we live in. Some of them—a lot of them—wasted their days following error down nowhere roads. Some hacked their way through jungles of suffering to collapse in view of some far-off golden city of the imagination. But all the thoughts we think—all the high towers of the mind’s citadel—were sculpted out of shapeless nothing through the watches of their uncertain nights. Every good thing we know would be lost to darkness, all unremembered, if each had not been preserved for us by some sinner with a pen. I

It is evident that wealth is even more unevenly distributed than income and that the gap is widening. Since 1976, wealth has increased by 63 percent for the wealthiest 1 percent of the population and by 71 percent for the top 20 percent. Wealth has decreased by 43 percent for the bottom 40 percent of the U.S. population (Economic Policy Institute 2011). The widening gap has multiple causes. First, shifts in the U.S. tax code have lowered the top tax rate from 91 percent in the years from 1950 to 1963, to 35 percent from 2003 to 2012, allowing the wealthy to retain far more of their income (Tax Policy Center 2012). Second, wages for most U.S. families have stagnated since the early 1970s. Moreover, credit card, education, and mortgage debt have skyrocketed. Finally, the collapse of the housing market beginning in 2007 dramatically affected many middleclass families who held a significant portion of their wealth in the value of their home. By 2012, fully 31 percent of all homeowners owed more on their mortgages than their homes were worth (Zillow 2012).

It is a truism today, in this highly technologically-developed culture, that students need technical computer skills. Equally truistic (and, not incidentally, true) is that the workplace has become highly technological. Even more truistic – and far more disturbing – are the shifts in education over the last two decades as public elementary schools, public and private high schools, and colleges and universities have invested scores of billions of dollars on “digital infrastructure,” computers, monitors and printers, “smart classrooms,” all to “meet the demands” of this new technological workplace. "We won’t dwell on the fact – an inconvenient truth? – that those technological investments have coincided with a decline in American reading behaviors, in reading and reading comprehension scores, in overall academic achievement, in the phenomenon – all too familiar to us in academia – of “grade inflation,” in an alarming collapse of our students’ understanding of their own history (to say nothing of the history of the rest of the world), rising ignorance of world and American geography, with an abandonment of the idea of objectivity, and with an increasingly subjective, even solipsistic, emphasis on personal experience. Ignore all this. Or, if we find it impossible to ignore, then let’s blame the teachers...

If man had wings, he would have polluted the sky. Houston we have a problem. The era when scientific progress seemed unstoppable has stopped today, showing the weaknesses of governments and peoples to the whole world in the face of any virus. Fifty years ago the question that afflicted some "powerful" states, concerned the ability to reach the mysterious space, an undertaking that, given the age, seemed increasingly difficult. Today, however, the biggest mission the world is facing is to survive, trying to make people holed up in their homes. But where is the meaning of all this? How did we go from the time when everything was possible and the economy seemed unstoppable, to that in which there are no ways to produce simple masks in a short time? Why did we spend almost a century trying to reach the Moon, Mars and the whole Universe, rather than taking care of our fellow men and our planet that collapsed towards extinction minute by minute? It is certainly no coincidence that while the world is facing a Covid-19 pandemic, NASA is committed to managing the upcoming "Mars 2020" mission with launch scheduled for 17 July 2020. The main objective of this new mission it to look for traces of possible Martian microbes and collect soil samples. You would agree with me in affirming that the sense of the space mission, nowadays, could look more like a demonstration of man's superiority over nature and towards the unknown, than a journey to get to know and understand the infinite mysteries of space and its planets? There is something within our world that pushes us to never appreciate what we have, to want more and more, to the point where we begin to sacrifice the most important and indispensable things, in order to reach questionable new horizons. In this way, governments prefer to invest in weapons rather than in health, in multinationals, rather than supporting education, in space missions rather than taking care of our environment, making the world unprepared for an emergency like a pandemic. And here we are, while fifty years ago we were with our eyes glued to a screen and our breath suspended in order to become witnesses of the Apollo 13 mission, today we stare at our televisions while we see the hundreds of thousands in the mouth of death that our world has to spare them. And so, while we have to deal with our indifference and our mistakes, Mother Nature, who for centuries and centuries has been disfigured of all beauty, today comes back to life, showing herself more alive than ever. Nature is regaining its footing and repopulating lands and seas, cities are less polluted and finally you can breathe clean air. Once again, our planet shows us how powerful it is and how it can put man in his place in a few moments. So, for the umpteenth time we are forced to face the fate that we built with indifference and arrogance, forgetting about our eternal vulnerability. Yes Houston, we still have a problem. It's called "human ignorance" disguised as a philosophy of futility.

The two texts present us with an obvious dilemma. Both the Code of Hammurabi and the American Declaration of Independence claim to outline universal and eternal principles of justice, but according to the Americans all people are equal, whereas according to the Babylonians people are decidedly unequal. The Americans would, of course, say that they are right, and that Hammurabi is wrong. Hammurabi, naturally, would retort that he is right, and that the Americans are wrong. In fact, they are both wrong. Hammurabi and the American Found Fathers alike imagined a reality governed by universal and immutable principles of justice, such as equality or hierarchy. Yet the only place where such universal principles exist is in the fertile imagination of Sapiens, and in the myths they invent and tell one another. These principles have no objective validity. … Its likely that more than a few readers squired in their chairs while reading the preceding paragraphs. Most of us today are educated to react in such a way. It is easy to accept that Hammurabi’s Code was a myth, but we do not want to hear that human rights are also a myth. If people realise that human rights exist only in the imagination, isnt there a danger that our society will collapse? Voltaire said about God that ‘there is no God, but don’t tell that to my servant, lest he murder me at night’. Hammurabi would have said the same about his principle of hierarchy, and Thomas Jefferson about human rights.” -Sapiens, Yuval Noah Harari (2011).

[[ ]] K-tactics. The bacterial or xenogenetic diagram is not restricted to the microbial scale. Macrobacterial assemblages collapse generational hierarchies of reproductive wisdom into lateral networks of replicator experimentation. There is no true biological primitiveness – all extant bio-systems being equally evolved – so there is no true ignorance. It is only the accumulative-gerontocratic model of learning that depicts synchronic connectivity deficiency as diachronic underdevelopment. Foucault delineates the contours of power as a strategy without a subject: ROM locking learning in a box. Its enemy is a tactics without a strategy, replacing the politico-territorial imagery of conquest and resistance with nomad-micromilitary sabotage and evasion, reinforcing intelligence. All political institutions are cyberian military targets. Take universities, for instance. Learning surrenders control to the future, threatening established power. It is vigorously suppressed by all political structures, which replace it with a docilizing and conformist education, reproducing privilege as wisdom. Schools are social devices whose specific function is to incapacitate learning, and universities are employed to legitimate schooling through perpetual reconstitution of global social memory. The meltdown of metropolitan education systems in the near future is accompanied by a quasi-punctual bottom-up takeover of academic institutions, precipitating their mutation into amnesiac cataspace-exploration zones and bases manufacturing cyberian soft-weaponry. To be continued.

There are no more privileges by birth certificate, none by former positions in life, none by so-called origin, none by so-called education in former times. There is only one criterion: the criterion of the brave, valiant, loyal man, the determined fighter, the daring man who is fit to be a leader of his Volk. Truly, the collapse of an old world has been brought about. From this war arises a blood-fortified Volksgemeinschaft, a stronger one than that we National Socialists were able to convey to the nation after the World War through our avowal of faith. And this will perhaps be the greatest blessing for our Volk in the future: that we will emerge from this war improved in our community, cleansed of many prejudices, that this war will prove all the more how correct the party program of our movement was, how correct our whole National Socialist attitude is. For there is one thing which is certain: no bourgeois state will survive this war. Sooner or later, everybody has to put his cards on the table here. Only he who manages to forge his people into a unity not only as a state but also as a society will emerge as the victor from this war. That we National Socialists laid the foundations a long time ago, we and I owe to our experiences in the first war. That the Greater German Reich must now fight a second war-to this our movement will owe the reinforcement and additional depth of its program in the future. May all those be assured of this who perhaps still believe that maybe one day they will be able to witness the new rosy dawn of their class world through empty talk and faultfinding. These gentlemen will pitifully suffer shipwreck. World history will push them aside, as though they had never existed. Returning from the Great War as a soldier, I once explained this Weltanschauung to the German Volk and created the foundations for the party. Do you believe that any German could offer the soldiers, who today are coming home victorious from the war, anything less than a National Socialist Germany-in the sense of the true fulfillment of our ideas of a true Volksgemeinschaft? That is impossible! And this will surely be the most beneficial blessing of this war in the future. Speech in the Sportpalast Berlin, September 30, 1942

The average man has the greatest fear of death and in reality, thinks of it most rarely. The important man concerns himself with it most emphatically and nevertheless fears it the least. The one lives blindly from day to day, sins heedlessly, in order suddenly to collapse before the inevitable. The other observes its coming most carefully and, to be sure, looks it in the eye with calm and composure. Such is exactly the case in the lives of nations. It is often terrible to see how little men want to learn from history, how with such imbecilic indifference they gloss over their experiences, how thoughtlessly they sin without considering that it is precisely through their sins that so and so many nations and states have perished, indeed vanished from the earth. And indeed, how little they concern themselves with the fact that even for the short time-span for which we possess an insight into history, states and nations have arisen which were sometimes almost gigantic in size but which two thousand years later vanished without a trace, that world powers once ruled cultural spheres of which only sagas give us any information, that giant cities have sunk into ruins, and that their rubble heap has hardly survived to show present-day mankind at least the site at which they were located. The cares, hardships and sufferings of these millions and millions of individual men, who as a living substance were at one time the bearers and victims of these events, are almost beyond all imagination. Unknown men. Unknown soldiers of history. And truly, how indifferent is the present. How unfounded its eternal optimism and how ruinous its willful ignorance, its incapacity to see and its unwillingness to learn. And if it depended on the broad masses, the game of the child playing with the fire with which he is unfamiliar would repeat itself uninterruptedly and also to an infinitely greater extent. Hence it is the task of men who feel themselves called as educators of a people to learn on their own from history and to apply their knowledge practically, without regard to the view, understanding, ignorance or even the refusal of the mass. The greatness of a man is all the more important, the greater his courage, in opposition to a generally prevailing but ruinous view, to lead by his better insight to general victory. His victory will appear all the greater, the more enormous the resistances which had to be overcome, and the more hopeless the struggle seemed at first.

the politics of inevitability, a sense that the future is just more of the present, that the laws of progress are known, that there are no alternatives, and therefore nothing really to be done. In the American capitalist version of this story, nature brought the market, which brought democracy, which brought happiness. In the European version, history brought the nation, which learned from war that peace was good, and hence chose integration and prosperity. Before the collapse of the Soviet Union in 1991, communism had its own politics of inevitability: nature permits technology; technology brings social change; social change causes revolution; revolution enacts utopia. When this turned out not to be true, the European and American politicians of inevitability were triumphant. Europeans busied themselves completing the creation of the European Union in 1992. Americans reasoned that the failure of the communist story confirmed the truth of the capitalist one. Americans and Europeans kept telling themselves their tales of inevitability for a quarter century after the end of communism, and so raised a millennial generation without history. The American politics of inevitability, like all such stories, resisted facts. The fates of Russia, Ukraine, and Belarus after 1991 showed well enough that the fall of one system did not create a blank slate on which nature generated markets and markets generated rights. Iraq in 2003 might have confirmed this lesson, had the initiators of America’s illegal war reflected upon its disastrous consequences. The financial crisis of 2008 and the deregulation of campaign contributions in the United States in 2010 magnified the influence of the wealthy and reduced that of voters. As economic inequality grew, time horizons shrank, and fewer Americans believed that the future held a better version of the present. Lacking a functional state that assured basic social goods taken for granted elsewhere—education, pensions, health care, transport, parental leave, vacations—Americans could be overwhelmed by each day, and lose a sense of the future. The collapse of the politics of inevitability ushers in another experience of time: the politics of eternity. Whereas inevitability promises a better future for everyone, eternity places one nation at the center of a cyclical story of victimhood. Time is no longer a line into the future, but a circle that endlessly returns the same threats from the past. Within inevitability, no one is responsible because we all know that the details will sort themselves out for the better; within eternity, no one is responsible because we all know that the enemy is coming no matter what we do. Eternity politicians spread the conviction that government cannot aid society as a whole, but can only guard against threats. Progress gives way to doom.

In our society, we are great believers in education. We believe that knowledge makes a cultured person civilized. Civilization, however, polishes the person superficially. Subject our noble and sophisticated gentleman to stresses of war or economic collapse, and see what happens. It is one thing to obey the law because you know the penalties and fear the consequences. It is something else entirely to obey the law because you have cleansed yourself from the greed that would make you steal and the hatred that would make you kill.

Even before the first Soviet tanks crossed into Afghanistan in 1979, a movement of Islamists had sprung up nationwide in opposition to the Communist state. They were, at first, city-bound intellectuals, university students and professors with limited countryside appeal. But under unrelenting Soviet brutality they began to forge alliances with rural tribal leaders and clerics. The resulting Islamist insurgents—the mujahedeen—became proxies in a Cold War battle, with the Soviet Union on one side and the United States, Pakistan, and Saudi Arabia on the other. As the Soviets propped up the Afghan government, the CIA and other intelligence agencies funneled millions of dollars in aid to the mujahedeen, along with crate after crate of weaponry. In the process, traditional hierarchies came radically undone. When the Communists killed hundreds of tribal leaders and landlords, young men of more humble backgrounds used CIA money and arms to form a new warrior elite in their place. In the West, we would call such men “warlords.” In Afghanistan they are usually labeled “commanders.” Whatever the term, they represented a phenomenon previously unknown in Afghan history. Now, each valley and district had its own mujahedeen commanders, all fighting to free the country from Soviet rule but ultimately subservient to the CIA’s guns and money. The war revolutionized the very core of rural culture. With Afghan schools destroyed, millions of boys were instead educated across the border in Pakistani madrassas, or religious seminaries, where they were fed an extreme, violence-laden version of Islam. Looking to keep the war fueled, Washington—where the prevailing ethos was to bleed the Russians until the last Afghan—financed textbooks for schoolchildren in refugee camps festooned with illustrations of Kalashnikovs, swords, and overturned tanks. One edition declared: Jihad is a kind of war that Muslims fight in the name of God to free Muslims.… If infidels invade, jihad is the obligation of every Muslim. An American text designed to teach children Farsi: Tey [is for] Tofang (rifle); Javed obtains rifles for the mujahedeen Jeem [is for] Jihad; Jihad is an obligation. My mom went to the jihad. The cult of martyrdom, the veneration of jihad, the casting of music and cinema as sinful—once heard only from the pulpits of a few zealots—now became the common vocabulary of resistance nationwide. The US-backed mujahedeen branded those supporting the Communist government, or even simply refusing to pick sides, as “infidels,” and justified the killing of civilians by labeling them apostates. They waged assassination campaigns against professors and civil servants, bombed movie theaters, and kidnapped humanitarian workers. They sabotaged basic infrastructure and even razed schools and clinics. With foreign backing, the Afghan resistance eventually proved too much for the Russians. The last Soviet troops withdrew in 1989, leaving a battered nation, a tottering government that was Communist in name only, and a countryside in the sway of the commanders. For three long years following the withdrawal, the CIA kept the weapons and money flowing to the mujahedeen, while working to block any peace deal between them and the Soviet-funded government. The CIA and Pakistan’s spy agency pushed the rebels to shell Afghan cities still under government control, including a major assault on the eastern city of Jalalabad that flattened whole neighborhoods. As long as Soviet patronage continued though, the government withstood the onslaught. With the collapse of the Soviet Union in late 1991, however, Moscow and Washington agreed to cease all aid to their respective proxies. Within months, the Afghan government crumbled. The question of who would fill the vacuum, who would build a new state, has not been fully resolved to this day.

For every 100 women who earn a bachelors degree, 75 men do so. For every 100 American women who earn a Masters degree, 66 American men do so. For every 100 females, ages 20 to 24, who commit suicide, 624 males do so. For every 100 women, ages 18 to 21, in correctional facilities, 1430 men are so confined.

I would warn that limited government—considered as an ideal as vital to business as to the family—cannot be maintained where the marriage culture collapses and families fail to form or easily dissolve. Where these things happen, the health, education, and welfare functions of the family will have to be undertaken by someone, or some institution, and that will sooner or later be the government. To deal with pressing social problems, bureaucracies will grow, and with them the tax burden. Moreover, the growth of crime and other pathologies where family breakdown is rampant will result in the need for more extensive policing and incarceration and, again, increased taxes to pay for these government services. If we want limited government, as we should, and a level of taxation that is not unduly burdensome, we need healthy institutions of civil society, beginning with a flourishing marriage culture that supports family formation and preservation.

Jarvious Cotton cannot vote. Like his father, grandfather, great-grandfather, and great-great-grandfather, he has been denied the right to participate in our electoral democracy. Cotton’s family tree tells the story of several generations of black men who were born in the United States but who were denied the most basic freedom that democracy promises—the freedom to vote for those who will make the rules and laws that govern one’s life. Cotton’s great-great-grandfather could not vote as a slave. His great-grandfather was beaten to death by the Ku Klux Klan for attempting to vote. His grandfather was prevented from voting by Klan intimidation. His father was barred from voting by poll taxes and literacy tests. Today, Jarvious Cotton cannot vote because he, like many black men in the United States, has been labeled a felon and is currently on parole.1 Cotton’s story illustrates, in many respects, the old adage “The more things change, the more they remain the same.” In each generation, new tactics have been used for achieving the same goals—goals shared by the Founding Fathers. Denying African Americans citizenship was deemed essential to the formation of the original union. Hundreds of years later, America is still not an egalitarian democracy. The arguments and rationalizations that have been trotted out in support of racial exclusion and discrimination in its various forms have changed and evolved, but the outcome has remained largely the same. An extraordinary percentage of black men in the United States are legally barred from voting today, just as they have been throughout most of American history. They are also subject to legalized discrimination in employment, housing, education, public benefits, and jury service, just as their parents, grandparents, and great-grandparents once were. What has changed since the collapse of Jim Crow has less to do with the basic structure of our society than with the language we use to justify it. In the era of colorblindness, it is no longer socially permissible to use race, explicitly, as a justification for discrimination, exclusion, and social contempt. So we don’t. Rather than rely on race, we use our criminal justice system to label people of color “criminals” and then engage in all the practices we supposedly left behind. Today it is perfectly legal to discriminate against criminals in nearly all the ways that it was once legal to discriminate against African Americans. Once you’re labeled a felon, the old forms of discrimination—employment discrimination, housing discrimination, denial of the right to vote, denial of educational opportunity, denial of food stamps and other public benefits, and exclusion from jury service—are suddenly legal. As a criminal, you have scarcely more rights, and arguably less respect, than a black man living in Alabama at the height of Jim Crow. We have not ended racial caste in America; we have merely redesigned it.

Consistent with those patterns, there has been essentially no correlation between what states have spent on education and their measured academic outcomes. In other words, America’s educational productivity appears to have collapsed, at least as measured by the NAEP and the SAT.”15

The Rapid Reflection Force (RRF). Simply put, the RRF is an interdisciplinary group charged with assisting the incident commander “grasp and confront issues raised by unconventional situations.”127 Lagadec describes the RRF as …a spur that will prod crisis leadership to keep moving, keep thinking, never indulging in trench warfare against unconventional disruptions—as such events will instantly overwhelm or turn round all attempts to draw static lines of defense or restore intellectual comfort zones. With this objective in mind, the critical weapon in the RRF’s arsenal turns out to be insightful questions, rather than preformatted answers, which are the building blocks of artificial certainty, the Trojan horses of instant collapse.128

Chris Argyris, professor emeritus at Harvard Business School, wrote a lovely article in 1977,191 in which he looked at the performance of Harvard Business School graduates ten years after graduation. By and large, they got stuck in middle management, when they had all hoped to become CEOs and captains of industry. What happened? Argyris found that when they inevitably hit a roadblock, their ability to learn collapsed: What’s more, those members of the organization that many assume to be the best at learning are, in fact, not very good at it. I am talking about the well-educated, high-powered, high-commitment professionals who occupy key leadership positions in the modern corporation.… Put simply, because many professionals are almost always successful at what they do, they rarely experience failure. And because they have rarely failed, they have never learned how to learn from failure.… [T]hey become defensive, screen out criticism, and put the “blame” on anyone and everyone but themselves. In short, their ability to learn shuts down precisely at the moment they need it the most.192 [italics mine] A year or two after Wave, Jeff Huber was running our Ads engineering team. He had a policy that any notable bug or mistake would be discussed at his team meeting in a “What did we learn?” session. He wanted to make sure that bad news was shared as openly as good news, so that he and his leaders were never blind to what was really happening and to reinforce the importance of learning from mistakes. In one session, a mortified engineer confessed, “Jeff, I screwed up a line of code and it cost us a million dollars in revenue.” After leading the team through the postmortem and fixes, Jeff concluded, “Did we get more than a million dollars in learning out of this?” “Yes.” “Then get back to work.”193 And it works in other settings too. A Bay Area public school, the Bullis Charter School in Los Altos, takes this approach to middle school math. If a child misses a question on a math test, they can try the question again for half credit. As their principal, Wanny Hersey, told me, “These are smart kids, but in life they are going to hit walls once in a while. It’s vital they master geometry, algebra one, and algebra two, but it’s just as important that they respond to failure by trying again instead of giving up.” In the 2012–2013 academic year, Bullis was the third-highest-ranked middle school in California.194

The European states resembled each other rather closely in their luxuriant growth of antiliberal criticism as the twentieth century opened. Where they differed was in those political, social, and economic preconditions that seem to distinguish the states where fascism, exceptionally, was able to become established. One of the most important preconditions was a faltering liberal order. Fascisms grew from back rooms to the public arena most easily where the existing government functioned badly, or not at all. One of the commonplaces of discussions of fascism is that it thrived upon the crisis of liberalism. I hope here to make that vague formulation somewhat more concrete. On the eve of World War I the major states of Europe were either governed by liberal regimes or seemed headed that way. Liberal regimes guaranteed freedoms both for individuals and for contending political parties, and allowed citizens to influence the composition of governments, more or less directly, through elections. Liberal government also accorded a large measure of freedom to citizens and to enterprises. Government intervention was expected to be limited to the few functions individuals could not perform for themselves, such as the maintenance of order and the conduct of war and diplomacy. Economic and social matters were supposed to be left to the free play of individual choices in the market, though liberal regimes did not hesitate to protect property from worker protests and from foreign competition. This kind of liberal state ceased to exist during World War I, for total war could be conducted only by massive government coordination and regulation. After the war was over, liberals expected governments to return to liberal policies. The strains of war making, however, had created new conflicts, tensions, and malfunctions that required sustained state intervention. At the war’s end, some of the belligerent states had collapsed...What had gone wrong with the liberal recipe for government? What was at stake was a technique of government: rule by notables, where the wellborn and well-educated could rely on social prestige and deference to keep them elected. Notable rule, however, came under severe pressure from the “nationalization of the masses." Fascists quickly profited from the inability of centrists and conservatives to keep control of a mass electorate. Whereas the notable dinosaurs disdained mass politics, fascists showed how to use it for nationalism and against the Left. They promised access to the crowd through exciting political spectacle and clever publicity techniques; ways to discipline that crowd through paramilitary organization and charismatic leadership; and the replacement of chancy elections by yes-no plebiscites. Whereas citizens in a parliamentary democracy voted to choose a few fellow citizens to serve as their representatives, fascists expressed their citizenship directly by participating in ceremonies of mass assent. The propagandistic manipulation of public opinion replaced debate about complicated issues among a small group of legislators who (according to liberal ideals) were supposed to be better informed than the mass of the citizenry. Fascism could well seem to offer to the opponents of the Left efficacious new techniques for controlling, managing, and channeling the “nationalization of the masses,” at a moment when the Left threatened to enlist a majority of the population around two non-national poles: class and international pacifism. One may also perceive the crisis of liberalism after 1918 in a second way, as a “crisis of transition,” a rough passage along the journey into industrialization and modernity. A third way of looking at the crisis of the liberal state envisions the same problem of late industrialization in social terms.

The higher education collapses if the moral, and character fail, to prove and show that

The satanic spirit of the secret sect will push the Church to the brink of collapse. Apostasies will occur, from the secret sect that has influenced education by monetary support, in countries of the western world. Contempt for the sacred will include, trying to eliminate consecration of the bread and the wine from the Holy Mass. This is still an ultimate goal of the Freemasonry/Illuminati.

Genuine social justice has been a oft-announced but rarely pursued ambition throughout history and probably was never achieved by any enduring society or civilization. Within the recent past the world has witnessed the collapse of Soviet-style Marxism, whose ideology enshrined an egalitarian state of selfless citizens--never mind that they were ruthlessly lorded over by a council of privileged cutthroats. The mission of defining, creating, and sustaining a truly just society on a thronged planet, manifestly unfair from its creation, is rendered almost insuperably difficult for a people like ours, a vast, clamorous, polyglot and polychromatic, beaverishly purposeful multitude, without its match on earth. Good-hearted by grasping, earnest yet impatient, easily distractable, and prone to trade its avowed humanitarian principles for triumphalism, American is a colossus of contradictions. For a certainty, justice of any type cannot materialize in such an untidy place without the binding up of its constituent elements. And that is unlikely ever to occur unless and until Americans of every variety acknowledge that what separates them is small change when counted against all they hold in common. Possessing soul is not a uniquely black or white state of grace, any more than owning a white or black skin, or a beige, olive, sallow, or ruddy one is a mark of either superiority or disgrace. A precept, let us admit in candor but with hope, that is more easily stated than lived.

Speaking to the New York Times, Scott Romney, a board member of the civic and social justice organization New Detroit, said that the “point was to raise all schools” but instead “we’ve had a total and complete collapse of education in this city.

In these days we’re in a hare-and-tortoise race between mob rule and education: to avoid collapsing into mod rule we have to try to educate a minority that’ll stand out against it. The fable says that the tortoise won in the end, which is consoling, but the hare shows a good deal of speed and few signs of tiring.

We are being asked to reduce the creativity and complexity of our ordinary lives to cultural slaughter; we are being bullied into understanding the vital exchange of passionately held views as a collapse of intelligence and civility; we are being asked to regard public education with hysteria and dismantle rather than protect it; we are being seduced into accepting truncated, short-term, CEO versions of our wholly human future. Our everyday lives may be laced with tragedy, glazed with frustration and want, but they are also capable of fierce resistance to the dehumanization and trivialization that politico-cultural punditry and profit-driven media depend upon.

What has changed since the collapse of Jim Crow has less to do with the basic structure of our society than with the language we use to justify it. In the era of colourblindness, it is no longer socially permissible to use race, explicitly, as a justification for discrimination, exclusion and social contempt. So we don't. Rather than rely on race, we use our criminal justice system to label people of colour 'criminals' and then engage in all the practices we supposedly left behind. Today it is perfectly legal to discriminate against criminals in nearly all the ways it was once legal to discriminate against African-Americans. Once you're labelled a felon, the old forms of discrimination, employment discrimination, housing discrimination, denial of the right to vote, denial of educational opportunity, denial of food stamps and other public benefits, and exclusion from jury service - are suddenly legal. As a criminal, you have scarcely more rights, and arguably less respect, than a black man living in Alabama at the height of Jim Crow. We have not ended racial caste in America; we have merely redesigned it.

The killers had a few commonalities, by and large. They were young and lawless and lacked formal education. They came of age at a time of collapse, saw no end to the ruin, and no geyser of upward economic mobility besides taking money and things from people who had both.

Many Israelis expressed reservations about the removal of the civilians from Lydda and Ramle. One party leader did not accept Allon’s position that strategic needs justified the removal of thousands of women, children, and old men from their homes. A hardened military leader of the operation recalled his conflicting emotions: “For years you’ve trained for this day,” he explained. “You’ve been told there is an inevitable war coming. You’ve been told that the Arabs will have to go. And yet you are in shock. In Lydda, the war is as cruel as it can be. The killing, the looting, the feelings of rage and revenge. Then the column marching. And although you are strong and well-trained and resilient, you experience some sort of mental collapse. You feel the humanist education you received collapsing.”21 Like Deir Yassin, Lydda remains one of the most controversial episodes in Israel’s history, causing much debate and internal anguish to this day, and continued condemnation from the Palestinians, more proof in their eyes of Zionist aggression.

these three values formed the basis of civilized society. Inverting them (through values-free education, sexual license, and child exploitation) leads inevitably to societal chaos and collapse.

I was at Dr Roland's office every morning like clockwork. He, an alleged psychologist, noticed not one of the Ten Warning Signs of Nervous Collapse or whatever it was that he was educated to see, and qualified to teach.

After the Republican revolution in the twenties and the collapse of the Ottoman Empire, the new secular government had excluded religious education from the national curriculum program at schools. Most children educated during this Kemalist era had little interest in religion, but their national consciousness had been well-developed.

Peter Drucker suggested the transformation into a post-modern world happened between 1937 and 1957 (when he was writing). He described an as yet "nameless era" which he characterized as a shift to conceptual world based on pattern, purpose, and process rather than mechanical cause, outlined by four new realities: the emergence of Educated Society, the importance of international development, the decline of the nation state, and the collapse of the viability of non-Western cultures

Through the use of constitutional contortion, the United States has created a national demand for fiat currency. Maintaining the illusion of the dollar's value requires that the monetary authorities avoid reckless increase of the U.S. money supply. Historically speaking, such increases have had disastrous effects upon the purchasing power of the underlying currency. Avoiding a dollar collapse requires a personal faith among the American public in the Fed's willingness and ability to keep the currency in a limited supply.

Burke's complaint against the [(French)] revolutionaries was that they assumed the right to spend all trusts and endowments on their own self-made emergency. Schools, church foundations, hospitals - all institutions that had been founded by people, now dead, for the benefit of their successors - were expropriated or destroyed, the result being the total waste of accumulated savings, leading to massive inflation, the collapse of education and the loss of the traditional forms of social and medical relief. In this way contempt for the dead leads to the disenfranchisement of the unborn, and all that result is not, perhaps, inevitable, it has been repeated by all subsequent revolutions. Through their contempt for the intentions and emotions of those who had laid things by, revolutions have systematically destroyed the stock of social capital, and always revolutionaries justify this by impeccable utilitarian thinking.

There was a date beneath the image: 1955. I realized that Mother had been four years old in 1955, and with that realization, the distance between me and Emmett Till collapsed. My proximity to this murdered boy could be measured in the lives of people I knew. The calculation was not made with reference to vast historical or geological shifts—the fall of civilizations, the erosion of mountains. It was measured in the wrinkling of human flesh. In the lines on my mother’s face.

A loss of adequate income and social stagnation causes more than financial distress. It severs, as the sociologist Émile Durkheim pointed out in The Division of Labour in Society, the vital social bonds that give us meaning. A decline in status and power, an inability to advance, a lack of education and health care, and a loss of hope are crippling forms of humiliation. This humiliation fuels loneliness, frustration, anger, and feelings of worthlessness. In short, when you are marginalized and rejected by society, life often has little meaning. There arises a yearning among the disempowered to become as omnipotent as the gods. The impossibility of omnipotence leads, as the cultural anthropologist Ernest Becker wrote in The Denial of Death, to its dark alternative—destroying like the gods. In Hitler and the Germans the political philosopher Eric Voegelin dismissed the myth that Hitler—an uneducated mediocrity whose only strengths were oratory and an ability to exploit political opportunities—mesmerized and seduced the German people. The Germans, he wrote, voted for Hitler and the “grotesque, marginal figures”118 surrounding him because he embodied the pathologies of a diseased society, one beset by economic collapse, hopelessness, and violence. Voegelin defined stupidity as a “loss of reality.”119 This loss of reality meant a “stupid” person could not “rightly orient his action in the world, in which he lives.”120 The demagogue, who is always an idiote, is not a freak or a social mutation. The demagogue expresses the society’s zeitgeist.

combination of unemployment or underemployment, the failure of marriages, the loss of social cohesion, and declining health. They argue that the “collapse of the white, high school educated, working class after its heyday in the 1970s” led to a variety of “pathologies” that fostered a potentially fatal despair.

The economic collapse of inner-city black communities could have inspired a national outpouring of compassion and support. A new War on Poverty could have been launched. Economic stimulus packages could have sailed through Congress to bail out those trapped in jobless ghettos through no fault of their own. Education, job training, public transportation, and relocation assistance could have been provided, so that youth of color would have been able to survive the rough transition to a new global economy and secure jobs in distant suburbs. Constructive interventions would have been good not only for African Americans trapped in ghettos, but also for blue-collar workers of all colors, many of whom were suffering too, if less severely. A wave of compassion and concern could have flooded poor and working-class communities in honor of the late Martin Luther King Jr. All of this could have happened, but it didn’t. Instead our nation declared a War on Drugs.

Rather, the narrative the Powers-That-Be in these various institutions sell to those they’re charged with informing, educating, enlightening and entertaining must always serve the purposes of The Supremacy. New York Times opinion writer Bret Stephens tip-toed (for obvious reasons) around this fact in a piece now seemingly expunged from the Internet: A historian searching for clues about the origins of many of the great stories of recent decades – the collapse of the Soviet empire; the rise of Osama bin Laden; the declining US crime rate; the economic eclipse of Japan and Germany – would find most contemporary journalism useless.

The Chinese government assigns capital to everything. Infrastructure development. Industrial plant buildout. Transport systems. Educational systems. Health systems. Everything and anything that puts people in jobs. Excruciatingly little of it would qualify as “wise capital allocation.” The goal isn’t efficiency or profitability, but instead achieving the singular political goal of overcoming regional, geographic, climatic, demographic, ethnic, and millennia of historical barriers to unity. No price is too high.

We may lament the near collapse of liberal arts education or we may suspect that its demise is the consequence of the cloistered humanism that produced it.

And so it was that politicians used to quibbling over a few million euros to be spent on pensioners, health or education gave their governments carte blanche to transfer hundreds of billions to bankers hitherto awash with liquidity. “Solidarity with bankers” helped Germany’s and France’s banks survive the collapse of their foolish derivative trades. However, another calamity beckoned: the remaining loans that bankers, like Franz, had granted to the deficit regions of the eurozone were sizeable enough to bankrupt those nations if stressed Irish, Spanish, Greek banks were to default. Before the ink of their own bailout agreements had dried, a second bank bailout was in progress: a bailout for the bankers of deficit countries whose governments could not afford to rescue them.

So just as my years at university were ending, I was coming to understand what an education was. To escape from the little island of the living. To know what thinking men and women have felt and seen and imagined through all the ages of the world. To meet my natural companions among the mighty dead. To walk with them in conversation. To know myself in them, through them. Because they are what we’ve become. Every blessing from soup bowls to salvation they discovered for us. Individuals just as real as you and me, they fought over each new idea and died to give life to the dreams we live in. Some of them—a lot of them—wasted their days following error down nowhere roads. Some hacked their way through jungles of suffering to collapse in view of some far-off golden city of the imagination. But all the thoughts we think—all the high towers of the mind’s citadel—were sculpted out of shapeless nothing through the watches of their uncertain nights. Every good thing we know would be lost to darkness, all unremembered, if each had not been preserved for us by some sinner with a pen.

Woman's natural and significant task, lies upon a moral imperative, to nourish and educate children for a sober and disciplined generation; but most women became involved in their legal rights, out of that obligation. Consequently, they face the collapse of both ways, neither having the rights nor a moral imperative; thus, they stand on an awkward stage.

...[E]ven in cases where art institutions are not being actively menaced by the state there has nevertheless been a collapse of more classically political institutions, like churches and unions. The result is that--as Hito Steyerl discusses in "is the Museum a Factory?"--thins that usually were shown or done in union halls and church basements are now housed inside art institutions. This explains the anxiety lurking behind a question like "How can an institution address the dichotomy between art as cultural entertainment and art as political inquiry?" This anxiety is the anxiety of a host confronted with refugees who might not be able to return home anytime soon. Like police departments, or public school teachers, art institutions now seem expected to do the work of three or four different kinds of civil society organizations. Can we provide moral education, collective solace, and class-based advocacy in addition to our other mission of producing, collecting, and displaying works of art? Are we even doing these other things? Or just noticing a need that is going unmet but that exceeds our capacity to meet it? {written by Stephen Squibb]

Trust How risky is the world? How readily might we survive a challenge in the form of a speech we must give, a romantic rejection, a bout of financial trouble, a journey to another country or a common cold? How close are we, at any time, to catastrophe? Of what material do we feel we are made? Will new acquaintances like or wound us? If we are a touch assertive, will they take it or collapse? Will unfamiliar situations end in a debacle? Around love, how tightly do we need to cling? If they are distant for a while, will they return? How controlling do we need to be? Can we approach an interesting-looking stranger? Or move on from an unsatisfying one? Do we, overall, feel the world to be wide, safe and reasonable enough for us to have a legitimate shot at a measure of contentment – or must we settle, resentfully, for inauthenticity and misunderstanding?

Education and health are two sensitive areas of society, when they fall into the field of business will take the society to collapsion.

In 2020 the Bank of America estimated that “in 1985 it took 30 weeks at the median wage to pay for big fixed costs like housing, health care, a car, and education; fast forward to today when it takes a mathematically impossible 53 weeks of a 52-week year to buy those things.

The education of our children is on the brink of collapse which is supposed to be priority over bailouts

Higher education collapses if the morals and character fail to prove and show that.

By most measures—most notably in education, wealth, and health—globalization has been great, but it was never going to last. What you and your parents (and in some cases, grandparents) assumed as the normal, good, and right way of living—that is, the past seven decades or so—is a historic anomaly for the human condition both in strategic and demographic terms. The period of 1980–2015 in particular has simply been a unique, isolated, blessed moment in time. A moment that has ended. A moment that will certainly not come again in our lifetimes.

I have an enormous faith in Time and History as eventual debunkers of fragility. Education is an institution that has been growing without external stressors; eventually the thing will collapse.

I realized that Mother had been four years old in 1955, and with that realization, the distance between me and Emmett Till collapsed. My proximity to this murdered boy could be measured in the lives of people I knew. The calculation was not made with reference to vast historical or geological shifts—the fall of civilizations, the erosion of mountains. It was measured in the wrinkling of human flesh. In the lines on my mother’s face.

Children may be able to memorize enough formulas and facts to pass the test, but they literally have no idea what they’re talking about. When asked the question in a slightly different way or with a practical application, the appearance of understanding simply collapses.

should do this, you should do that. The list is endless: education, socializing, hobbies. Growing up we bounce from should to should, building up a good stock of interests. But then we get married and, at least for women, all those interests are supposed to collapse to nothing when you become a mother? Yours certainly won’t, so why should I have to make that choice?

If challenges within this Global Economic sphere are not addressed, we risk having the same populace that celebrated the collapse of communism, or their future generations, rising up to demand that we go back to communistic approaches to the economy. Rising national debt of global powers, the growing gap between the rich and poor and the ripple effects of related threats, remain a challenge for the global economy. Will you be one of the leaders who have a unique mission with part of the illusive answers? Will you help more people rise to a better educational and economic status?

However, the new Istanbul would not be a closed off society built on strict religious grounds. Influence from Middle Eastern kingdoms during that time did not spell cultural collapse, but usually the opposite, as historically the old Islamic empires were known for preservation of antiquities and a push toward topics like science, mathematics, and education. Although initially Constantinople was a ransacked, broken city, it would gradually turn into a new cultural center, where even former enemies (Christians) were allowed to re-enter and live among Muslims (although they were taxed for their faith).

A good haunted house is about the utter collapse of our accidental differences, the uselessness of class, of gender, of education, of personal history, of all the distinctions we cobble together and call the self. Late enough at night none of this stuff protects you, not from the boogeyman. What’s haunted or, more accurately, what’s uncovered by terror, is the poor forked thing, and the agon of a haunted house isn’t between God and Satan, or the righteous and the sinners, but rather between the self and annihilation.

Jacobs never relished the role of prophet, but at the end of her life she hazarded two related but opposite guesses. One path was what she called, in Dark Age Ahead, “cultural collapse.” Jacobs found evidence of imminent decline in the erosion of family, community, science, education, governance, and professional integrity in North America.

Oklahoma’s ultra Conservative government after years of aggressive tax cuts even during the boom years had been corrupted the state. Social services, mental health programs, public transportation and infrastructure were all in various stages of collapse. The public education budget was stripped so bear that teachers had started flooding out to neighbouring states in search of living wages, forcing Oklahoma to patch the gaps by issuing hundreds of emergency teaching licenses and even cutting some of the school back to 4 days a week. It was a radical experiment in ante government governance and it was failing miserably. In 2014, Oklahoma botched an execution so badly that it horrified the entire world. The state was becoming what it used to be: a nowhere place that occasionally erupted with very bad reviews, a kind of grim American joke.

In some countries that I have visited, I saw that citizens are very rude and animalistic. They have no moral, no values, and no manners. They are always starring at others, judging with their eyes of ignorance and their very small conscience, they are impolite wherever you go, and their customer service is horrible. They never say sorry for anything and even offend you when you complain about their mistakes and lack of proper attitude. Besides, eating in some of these nations often reveals to be a huge disaster. Food is often rotten, and commonly comes with either hair, stones of even glass, as I have found many times. They waste money as I have never seen anywhere else and are simultaneously very abusive in prices. Their prices are high but their quality level is not even suitable for animals. They represent a waste on foreign investments. Their youngest generation is also a disaster; Extremely ignorant, without any respect or education, undeserving of any job or even trust. Nobody in his right mind should ever employ them, marry them or befriend them. Most are always trying to use their friendships to take advantage of others, especially if such people are outsiders. Their women are gold diggers and extremely promiscuous, especially towards men of other cultures, as if their pride was built on the number of sex partners they can have from the widest variety of nations from around the globe, especially if such men are wealthy. And yet, they can also show a high predisposition for racist behaviors and ignorance in what regards the planet they live in. They are, foremost, selfish, sadistic and parasitic. These countries and their people represent the lowest level of mankind. Whenever you witness what I just described, you are experiencing a country reaching its end. Move out of it while you can, for God will set on such people Divine justice as quickly as such citizens, by their immoral behavior, approach it. Many of such countries end with the loss of their sovereignty for political reasons, invasions by foreign armies, civil wars, violent revolutions, major economical collapses leading the citizens to poverty and starvation, and much more.

Our technologies are complicit in the greatest challenges we face today: an out-of-control economic system that immiserates many and continues to widen the gap between rich and poor; the collapse of political and societal consensus across the globe resulting in increasing nationalisms, social divisions, ethnic conflicts and shadow wars; and a warming climate which existentially threatens us all. Across the sciences and society, in politics and education, in warfare and commerce, new technologies do not merely augment our abilities, but actively shape and direct them, for better and for worse. It is increasingly necessary to be able to think new technologies in different ways, and to be critical of them, in order to meaningfully participate in that shaping and directing. If we do not understand how complex technologies function, how systems of technologies interconnect, and how systems of systems interact, then we are powerless within them, and their potential is more easily captured by selfish elites and inhuman corporations. Precisely because these technologies interact with one another in unexpected and often-strange ways, and because we are completely entangled with them, this understanding cannot be limited to the practicalities of how things work: it must be extended to how things came to be, and how they continue to function in the world in ways that are often invisible and interwoven. What is required is not understanding, but literacy. True literacy in systems consists of much more than simple understanding, and might be understood and practiced in multiple ways. It goes beyond a system's functional use to comprehend its context and consequences. It refuses to see the application of any one system as a cure-all, insisting upon the interrelationships of systems and the inherent limitations of any single solution. It is fluent not only in the language of a system, but in its metalanguage - the language it uses to talk about itself and to interact with other systems - and is sensitive to the limitations and the potential uses and abuses of that metalanguage. It is, crucially, capable of both performing and responding to critique.

Why is society crumbling, collapsing, as it surely is? One of the fundamental reasons is that the individual – you – has ceased to be creative. I will explain what I mean. You & I have become imitative, we are copying, outwardly and inwardly. Outwardly, when learning a technique, when communicating with each other on the verbal level, naturally there must be some imitation, copy. I copy words. To become an engineer, I must first learn the technique, then use the technique to build a bridge. There must be a certain amount of imitation, copying, in outward technique, but when there is inward, psychological imitation, surely we cease to be creative. Our education, our social structure, our so-called religious life, are all based on imitation; that is, I fit into a particular social or religious formula. I have ceased to be a real individual; psychologically, I have become a mere repetitive machine with certain conditioned responses, whether of the Hindu, the Christian, the Buddhist, the German, or the Englishman. Our responses are conditioned according to the pattern of society, whether it is Eastern or Western, religious or materialistic. So one of the fundamental causes of the disintegration of society is imitation, and one of the disintegrating factors is the leader, whose very essence is imitation.