Communal Education Quotes

Our standards of morality are begotten of the past needs of society, but is society to remain always the same? The observance of communal traditions involves a constant sacrifice of the individual to the state. Education, in order to keep up the mighty delusion, encourages a species of ignorance. People are not taught to be really virtuous, but to behave properly. We are wicked because we are frightfully self-conscious. We nurse a conscience because we are afraid to tell the truth to others; we take refuge in pride because we are afraid to tell the truth to ourselves. How can one be serious with the world when the world itself is so ridiculous!

Yet like many other human traits that made sense in past ages but cause trouble in the modern age, the knowledge illusion has its downside. The world is becoming ever more complex, and people fail to realise just how ignorant they are of what’s going on. Consequently some who know next to nothing about meteorology or biology nevertheless propose policies regarding climate change and genetically modified crops, while others hold extremely strong views about what should be done in Iraq or Ukraine without being able to locate these countries on a map. People rarely appreciate their ignorance, because they lock themselves inside an echo chamber of like-minded friends and self-confirming newsfeeds, where their beliefs are constantly reinforced and seldom challenged. Providing people with more and better information is unlikely to improve matters. Scientists hope to dispel wrong views by better science education, and pundits hope to sway public opinion on issues such as Obamacare or global warming by presenting the public with accurate facts and expert reports. Such hopes are grounded in a misunderstanding of how humans actually think. Most of our views are shaped by communal groupthink rather than individual rationality, and we hold on to these views out of group loyalty. Bombarding people with facts and exposing their individual ignorance is likely to backfire. Most people don’t like too many facts, and they certainly don’t like to feel stupid. Don’t be so sure that you can convince Tea Party supporters of the truth of global warming by presenting them with sheets of statistical data.

There are countries in which the communal provision of housing, transport, education and health care is so inferior that inhabitants will naturally seek to escape involvement with the masses by barricading themselves behind solid walls. The desire for high status is never stronger than in situations where 'ordinary' life fails to answer a median need for dignity or comfort. Then there are communities—far fewer in number and typically imbued with a strong (often Protestant) Christian heritage—whose public realms exude respect in their principles and architecture, and whose citizens are therefore under less compulsion to retreat into a private domain. Indeed, we may find that some of our ambitions for personal glory fade when the public spaces and facilities to which we enjoy access are themselves glorious to behold; in such a context, ordinary citizenship may come to seem an adequate goal. In Switzerland's largest city, for instance, the need to own a car in order to avoid sharing a bus or train with strangers loses some of the urgency it has in Los Angeles or London, thanks to Zurich's superlative train network, which is clean, safe, warm and edifying in its punctuality and technical prowess. There is little reason to travel in an automotive cocoon when, for a fare of only a few francs, an efficient, stately tramway will provide transport from point A to point B at a level of comfort an emperor might have envied. One insight to be drawn from Christianity and applied to communal ethics is that, insofar as we can recover a sense of the preciousness of every human being and, even more important, legislate for spaces and manner that embody such a reverence in their makeup, then the notion of the ordinary will shed its darker associations, and, correspondingly, the desires to triumph and to be insulated will weaken, to the psychological benefit of all.

Too often we think the work of fighting oppression is just intellectual. The real work is personal, emotional, spiritual, and communal. It is explicit, with a deep and

Every social practice is the expression of fundamental assumptions about what it means to be human. When a society accepts, endorses, and approves the practice, it implicitly commits itself to the accompanying worldview. And all the more so if those practices are enshrined in law. The law functions as a teacher, educating people on what society considers to be morally acceptable. If America accepts abortion, euthanasia, gender-free marriage, and transgender policies, in the process it will absorb the worldview that justifies those practices—a two-story fragmentation of the human being that denigrates the body and biological bonds such as the family. And the dehumanizing consequences will reach into every aspect of our communal life.

It does not have to be this way. We know from American history that our communal, electoral power allows us to build vibrant social networks, safer communities, and better education systems—when we decide to do so. If impoverished structures lead to negative outcomes, then a renewed focus on restoring equitable structures and infrastructures will improve individual and communal health.

So far Fichte’s program of education includes the communal separation of children, severe authoritarian top-down training, strict moral duty and selflessness, and total religious immersion. Not quite the Enlightenment model of liberal education.

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

Our standards of morality are begotten of the past needs of society, but is society to remain always the same? The observance of communal traditions involves a constant sacrifice of the individual to the state. Education, in order to keep up the mighty delusion, encourages a species of ignorance. People are not taught to be really virtuous, but to behave properly.

My generation has a giddy delight in dissolution. [...] To inspire the unsophisticated young to demand "change" is an easy and a cheap trick— it was the tactic of the Communist Internationale in the thirties, another "movement.[...] We were self-taught in the sixties to award ourselves merit for membership in a superior group–irrespective of our group’s accomplishments. We continue to do so, irrespective of accomplishments, individual or communal, having told each other we were special. We learned that all one need do is refrain from trusting anybody over thirty; that all people are alike, and to judge their behavior was “judgmental”; that property is theft. As we did not investigate these assertions or their implications, we could not act upon them and felt no need to do so. For we were the culmination of history, superior to all those misguided who had come before, which is to say all humanity. Though we had never met a payroll, fought for an education, obsessed about the rent, raised a child, carried a weapon for our country, or searched for work. Though we had never been in sufficient distress to call upon God, we indicted those who had. And continue to do so.

PRO TIP: Selling is helping. If you believe your product or service improves the lives of your customers, sales is just education. You’re helping people out. Reframing selling/asking as helping makes it exciting to offer your consulting or window-washing services or provide someone with delicious cookies. Once you accept that truth, asking becomes loads easier and feels much more like a communal gift than a selfish desire.

The way that we think is dependent upon our flowering formal and informal education. How we think affects our behavior. How we conduct ourselves in the unscripted interactions with our family, friends, and lovers alters our emotional being. Our emotional being funnels our thought processes. Our community modulates our actions and establishes standards for behavior, and our logical reasoning and moral reasoning skills evolve as we mature. The didactical association between education, thinking, behaving, communal relationships, and the ongoing process of making logical and moral decisions continues to shape unions and disunions of our transforming character.

Finally, the inner accessibility and reflectiveness of theoretical knowledge which cannot basically be withheld from anybody, as can certain emotions and volitions, has a consequence that directly offsets its practical results. In the first place, it is precisely because of their general accessibility that factors quite independent of personal capacities decide on the factual utilization of knowledge. This leads to the enormous preponderance of the most unintelligent 'educated' person over the cleverest proletarian. The apparent equality with which educational materials are available to everyone interested in them is, in reality, a sheer mockery. The same is true of the other freedoms accorded by the liberal doctrines which, though they certainly do not hamper the individual from gaining goods of any kind, do however disregard the fact that only those already privileged in some way or another have the possibility of acquiring them. For just as the substance of education - in spite of, or because of it general availability - can ultimately be acquired only through individual activity, so it gives rise to the most intangible and thus the most unassailable aristocracy, to a distinction between high and low which can be abolished neither (as can socioeconomic differences) by a decree or a revolution. Thus it was appropriate for Jesus to say to the rich youth: 'Give away your goods to the poor', but not for him to say: 'Give your education to the underprivileged'. There is no advantage that appears to those in inferior positions to be so despised, and before which they feel so deprived and helpless, as the advantage of education. For this reason, attempts to achieve practical equality very often and in so many variations scorn intellectual education. This is true of Buddha, the Cynics, certain currents in Christianity, down to Robespierre's 'nous n'avons pas besoin de savants'. In speech and writing - which, viewed abstractly, are a manifestation of its communal nature - makes possible its accumulation, and, especially, its concentration so that, in this respect, the gulf between high and low is persistently widened. The intellectually gifted or the materially independent person will have all the more chances for standing out from the masses the larger and more concentrated are the available educational materials. Just as the proletarian today has many comforts and cultural enjoyments that were formerly denied to him, while at the same time - particularly if we look back over several centuries and millennia - the gulf between his way of life and that of the higher strata has certainly become much deeper, so, similarly, the rise in the general level of knowledge as a whole does not by any means bring about a general levelling, but rather its opposite.

Astonishment: these women’s military professions—medical assistant, sniper, machine gunner, commander of an antiaircraft gun, sapper—and now they are accountants, lab technicians, museum guides, teachers…Discrepancy of the roles—here and there. Their memories are as if not about themselves, but some other girls. Now they are surprised at themselves. Before my eyes history “humanizes” itself, becomes like ordinary life. Acquires a different lighting. I’ve happened upon extraordinary storytellers. There are pages in their lives that can rival the best pages of the classics. The person sees herself so clearly from above—from heaven, and from below—from the ground. Before her is the whole path—up and down—from angel to beast. Remembering is not a passionate or dispassionate retelling of a reality that is no more, but a new birth of the past, when time goes in reverse. Above all it is creativity. As they narrate, people create, they “write” their life. Sometimes they also “write up” or “rewrite.” Here you have to be vigilant. On your guard. At the same time pain melts and destroys any falsehood. The temperature is too high! Simple people—nurses, cooks, laundresses—behave more sincerely, I became convinced of that…They, how shall I put it exactly, draw the words out of themselves and not from newspapers and books they have read—not from others. But only from their own sufferings and experiences. The feelings and language of educated people, strange as it may be, are often more subject to the working of time. Its general encrypting. They are infected by secondary knowledge. By myths. Often I have to go for a long time, by various roundabout ways, in order to hear a story of a “woman’s,” not a “man’s” war: not about how we retreated, how we advanced, at which sector of the front…It takes not one meeting, but many sessions. Like a persistent portrait painter. I sit for a long time, sometimes a whole day, in an unknown house or apartment. We drink tea, try on the recently bought blouses, discuss hairstyles and recipes. Look at photos of the grandchildren together. And then…After a certain time, you never know when or why, suddenly comes this long-awaited moment, when the person departs from the canon—plaster and reinforced concrete, like our monuments—and goes on to herself. Into herself. Begins to remember not the war but her youth. A piece of her life…I must seize that moment. Not miss it! But often, after a long day, filled with words, facts, tears, only one phrase remains in my memory (but what a phrase!): “I was so young when I left for the front, I even grew during the war.” I keep it in my notebook, although I have dozens of yards of tape in my tape recorder. Four or five cassettes… What helps me? That we are used to living together. Communally. We are communal people. With us everything is in common—both happiness and tears. We know how to suffer and how to tell about our suffering. Suffering justifies our hard and ungainly life.

The failure of Communism was consecrated in the fall of the Soviet Union. The remarkable thing is that, as in most cases when prophecy fails, the faith never faltered. Indeed, an alternative version had long been maturing, though cast into the shadows for a time by enthusiasm for the quick fix of revolution. It had, however, been maturing for at least a century and already had a notable repertoire of institutions available. We may call it Olympianism, because it is the project of an intellectual elite that believes that it enjoys superior enlightenment and that its business is to spread this benefit to those living on the lower slopes of human achievement. And just as Communism had been a political project passing itself off as the ultimate in scientific understanding, so Olympianism burrowed like a parasite into the most powerful institution of the emerging knowledge economy--the universities. We may define Olympianism as a vision of human betterment to be achieved on a global scale by forging the peoples of the world into a single community based on the universal enjoyment of appropriate human rights. Olympianism is the cast of mind dedicated to this end, which is believed to correspond to the triumph of reason and community over superstition and hatred. It is a politico-moral package in which the modern distinction between morals and politics disappears into the aspiration for a shared mode of life in which the communal transcends individual life. To be a moral agent is in these terms to affirm a faith in a multicultural humanity whose social and economic conditions will be free from the causes of current misery. Olympianism is thus a complex long-term vision, and contemporary Western Olympians partake of different fragments of it. To be an Olympian is to be entangled in a complex dialectic involving elitism and egalitarianism. The foundational elitism of the Olympian lies in self-ascribed rationality, generally picked up on an academic campus. Egalitarianism involves a formal adherence to democracy as a rejection of all forms of traditional authority, but with no commitment to taking any serious notice of what the people actually think. Olympians instruct mortals, they do not obey them. Ideally, Olympianism spreads by rational persuasion, as prejudice gives way to enlightenment. Equally ideally, democracy is the only tolerable mode of social coordination, but until the majority of people have become enlightened, it must be constrained within a framework of rights, to which Olympian legislation is constantly adding. Without these constraints, progress would be in danger from reactionary populism appealing to prejudice. The overriding passion of the Olympian is thus to educate the ignorant and everything is treated in educational terms. Laws for example are enacted not only to shape the conduct of the people, but also to send messages to them. A belief in the power of role models, public relations campaigns, and above all fierce restrictions on raising sensitive questions devant le peuple are all part of pedagogic Olympianism.

When the time comes, & I hope it comes soon, to bury this era of moral rot & the defiling of our communal, social, & democratic norms, the perfect epitaph for the gravestone of this age of unreason should be Iowa Senator Chuck Grassley's already infamous quote: "I think not having the estate tax recognizes the people that are investing... as opposed to those that are just spending every darn penny they have, whether it’s on booze or women or movies.” Grassley's vision of America, quite frankly, is one I do not recognize. I thought the heart of this great nation was not limited to the ranks of the plutocrats who are whisked through life in chauffeured cars & private jets, whose often inherited riches are passed along to children, many of whom no sacrifice or service is asked. I do not begrudge wealth, but it must come with a humility that money never is completely free of luck. And more importantly, wealth can never be a measure of worth. I have seen the waitress working the overnight shift at a diner to give her children a better life, & yes maybe even take them to a movie once in awhile - and in her, I see America. I have seen the public school teachers spending extra time with students who need help & who get no extra pay for their efforts, & in them I see America. I have seen parents sitting around kitchen tables with stacks of pressing bills & wondering if they can afford a Christmas gift for their children, & in them I see America. I have seen the young diplomat in a distant foreign capital & the young soldier in a battlefield foxhole, & in them I see America. I have seen the brilliant graduates of the best law schools who forgo the riches of a corporate firm for the often thankless slog of a district attorney or public defender's office, & in them I see America. I have seen the librarian reshelving books, the firefighter, police officer, & paramedic in service in trying times, the social worker helping the elderly & infirm, the youth sports coaches, the PTA presidents, & in them I see America. I have seen the immigrants working a cash register at a gas station or trimming hedges in the frost of an early fall morning, or driving a cab through rush hour traffic to make better lives for their families, & in them I see America. I have seen the science students unlocking the mysteries of life late at night in university laboratories for little or no pay, & in them I see America. I have seen the families struggling with a cancer diagnosis, or dementia in a parent or spouse. Amid the struggles of mortality & dignity, in them I see America. These, & so many other Americans, have every bit as much claim to a government working for them as the lobbyists & moneyed classes. And yet, the power brokers in Washington today seem deaf to these voices. It is a national disgrace of historic proportions. And finally, what is so wrong about those who must worry about the cost of a drink with friends, or a date, or a little entertainment, to rephrase Senator Grassley's demeaning phrasings? Those who can't afford not to worry about food, shelter, healthcare, education for their children, & all the other costs of modern life, surely they too deserve to be able to spend some of their “darn pennies” on the simple joys of life. Never mind that almost every reputable economist has called this tax bill a sham of handouts for the rich at the expense of the vast majority of Americans & the future economic health of this nation. Never mind that it is filled with loopholes written by lobbyists. Never mind that the wealthiest already speak with the loudest voices in Washington, & always have. Grassley’s comments open a window to the soul of the current national Republican Party & it it is not pretty. This is not a view of America that I think President Ronald Reagan let alone President Dwight Eisenhower or Teddy Roosevelt would have recognized. This is unadulterated cynicism & a version of top-down class warfare run amok. ~Facebook 12/4/17

Activists who expressed genuine and reasonable concern for the struggles of trans-identified people would simultaneously dismiss women’s desire for safety, privacy, dignity and fair competition. Unlike those activists, I feel compassion both for people who feel at odds with their sexed bodies, and for the people, mainly women and children, who are harmed when sexual dimorphism is denied. At first I was puzzled that well-educated young women were the most ardent supporters of this new policy of gender self-identification, even though it is very much against their interests. A man may be embarrassed if a female person uses a male changing room; a male in a communal female facility can inspire fear. I came to see it as the rising generation’s ‘luxury belief’ – a creed espoused by members of an elite to enhance their status in each other’s eyes, with the harms experienced by the less fortunate. If you have social and financial capital, you can buy your way out of problems – if a facility you use jeopardises your safety or privacy, you will simply switch. It is poorer and older women who are stuck with the consequences of self-ID in women’s prisons, shelters and refuges, hospital wards and care homes. And some women’s apparent support for self-ID is deceptive, expressed for fear of what open opposition would bring. The few male academics and journalists who write critically on this topic tell me that they get only a fraction of the hate directed at their female peers (and are spared the sexualised insults and rape threats). This dynamic is reinforced by ageism, which is inextricably intertwined with misogyny – including internalised misogyny. I was astonished by the young female reviewer who described my book’s tone as ‘harsh’ and ‘unfortunate’. I wondered if she knew that sexists often say they would have listened to women if only they had stated their demands more nicely and politely, and whether she realised that once she is no longer young and beautiful, the same sorts of things will be said about her, too.

The cost was not, as I have been led to believe, that women had been prevented from working. Quite the opposite: we have been doing all of the work, around the clock, for centuries. Somebody, after all, must wash and feed and train the kids and get the food and clean the house and care for the sick and elderly. That work is physically depleting, logistically daunting, and relentless. It is not a job, but a constant gaping demand for labor. It's a ceaseless work that has gobbled up our energy and stamina, eroded our collective health, and starved our communal mind of oxygen for generations. We did the work, taught our daughters to do the work (assuming we survive their births), and then we died. That was it. Domestic toil had ground us, one after the next, to dust. We have not been educated because then, naturally, we might balk at the work. We might have the audacity to point out that we were doing all the work. We might ask the man to do some of the work, themselves. And they didn't want to do that work. Nobody wants to do the work, if they can escape it. Still we go around thinking about our primary problem, the essence of our position, is that men explain things to us or that we make less money for the same job. but, most basically, it's the work —the work that we still, somehow, have not managed to escape. It is the work we pretend doesn't exist.

Until the modern era, Jews observed Jewish law, and this differentiated them from their non-Jewish neighbors and increased anti-Jewish sentiments. Even today when most Jews have ceased strictly observing Jewish law, thousands of years of observance continue to influence most Jews’ behavior. In general, Jews still have lower rates of intoxication and spouse beating, higher levels of education, greater professional success, commit much less violent crime, and engage in greater communal solidarity. All this has been due solely to millennia of adherence to Jewish law (see Chapter 4), and has provoked profoundly ambivalent reactions—from admiration, to envy, to hostility—from non-Jews.

All humans discount the future. We would rather have a million dollars today than in 30 years from now. We’d rather a flimsy bridge today, rather than a sturdy, durable bridge 5 years from now. We’d rather eat all the fish in the waters tonight, than to go a little hungry and leave fish for others in the future. To delay instant gratification requires cultural training. To be convinced of the value of investing into the future requires a kind of wisdom, knowledge, patience and trust that is gained from history, elders, and system thinking. It requires collective action and collaboration on a large and long scale. It requires civilization. Civilization is a system of trust, both in the goodness of humans today, but also in the ingenuity of humans in the future. It’s a way for humans to trust the future. Civilization is a social machine accumulated over many generations and is constantly being tested by new events. American society over emphasizes the individual's self-interest, and over-relies on the marketplace to solve social problems, and so coddles the short term. Modern Americanism tends to ignore the government which can take the long view because it is inefficient. But the calculus of efficiency is shifted when taking the long view. Storing adequate supplies for a population that are only used in an emergency is inefficient in the short term and this inefficiency is not something companies can afford to do. That short-term inefficiency, however, makes total sense in the long view because it is highly efficient over time. Investing into a communal project that may not pay off until you are long gone is not a natural reflex of modern Americans, whether liberal or conservative. The antidote to this natural focus on the short term is education and a shift in norms. As we continue to civilize ourselves, we can appreciate the gifts of past long-term work, and the need in our fast-moving world today to pay the gifts forward by investing into work that will likely pay off in future generations.

Other states also reoriented their telling of regional and national history. In Maharashtra, in the rewriting of history textbooks, a drastic cut was made in the book for class 7: the chapter on the Mughal Empire under Akbar was cut down to three lines.78 Uttar Pradesh simply deleted the Mughal Empire from some of its history textbooks,79 while the University of Delhi drastically reduced the study of this period in its history curriculum.80 In the syllabus of Nagpur University, a chapter that discussed the roles of the RSS, the Hindu Mahasabha, and the Muslim League in the making of communalism has been replaced by another one titled “Rashtriya Swayamsevak Sangh (RSS) Role in Nation Building.”81 Alongside official examinations in Uttar Pradesh, the Sangh Parivar organized a test of general culture open to all schools in the state. According to the brochure designed to help students prepare for this test, which Amit Shah released in Lucknow in August 2017, India was a Hindu Rashtra, and Swami Vivekananda had defended Hindutva in Chicago in 1893.82 In Karnataka, after canceling Tipu Sultan Jayanti, the festival that the state used to organize to celebrate the birth of this eighteenth-century Muslim ruler, the BJP government also dropped the chapter dealing with this historical figure from the class 7 textbook in 2019.83 This decision was made in the context of the COVID-19 pandemic that had led the government of India to ask all states to reduce syllabi for students in classes 1 through 10 by 30 percent, in light of the learning challenges brought about by the lockdown.84 The decision of the Karnataka government, in fact, fit in with a larger picture. Under cover of the pandemic, the Central Board of Secondary Education (CBSE), India’s largest education board, decided that all over India “government-run schools no longer have to teach chapters on democratic rights, secularism, federalism, and citizenship, among other topics.”85 To foster assimilation of knowledge that amounted to propaganda, final exams have increasingly focused on the heroic deeds of Hindu icons and reforms initiated by the Modi government, even on the person of the prime minister.

Somehow Malaysia must find a way to create racially neutral space in the public sphere. This is not an easy task as most of the country’s social and political institutions are tied to racial identity. Because of the connection between race and religion, it would be virtually impossible to see religion as a vehicle. The educational system has proved to be an imperfect tool of national identity. For many, it remains a communalized institution that has powerful political symbolism.

In 1924, Native Americans were granted U.S. citizenship, and the federal government considered it a national duty to “civilize” them,13 including Alaska Natives. Education was seen as an important force in this mission, and teachers were sent to native settlements to encourage changes in culture, religion, and language. School was taught in English, churches were constructed, and monogamous marriages and patriarchal households were encouraged or enforced, breaking up communal households .14 Historically nomadic Alaska Natives began settling around the schools and churches, often by order of the U.S. government, which in turn provided small-scale infrastructure and health clinics.15 What is now the village of Kivalina, for example, had originally been used only as a hunting ground during certain times of the year, but its intermittent inhabitants were ordered to settle permanently on the island and enroll their children in school or face imprisonment.

Yankees also combined what you might call social conservatism with political liberalism. Traditional and stern in their private lives, they believed in communal compassion and government action. They believed that individuals have a collective responsibility to preserve the “good order.” Even in the mid-eighteenth century, the New England colonies had levels of taxation for state and local governments that were twice as high as the levels in colonies such as Pennsylvania and Virginia. They also put tremendous faith in education. For the past 350 years, New England schools have been among the best in the United States. New Englanders have, to this day, some of the highest levels of educational attainment in the nation.19

Only dead mathematics can be taught where competition prevails: living mathematics must always be a communal possession.

Bernard Law, the former cardinal of Boston, mistaking (or maybe understanding too well) the degree of authority bestowed on him by the signifier of his patronymic, denounced in 1996 proposed legislation giving health care benefits to same-sex partners of municipal employees. He did so by proclaiming, in a noteworthy instance of piety in the sky, that bestowing such access to health care would profoundly diminish the marital bond. "Society," he opined, "has a special interest in the protection, care and upbringing of children. Because marriage remains the principal, and the best, framework for the nurture, education and socialization of children, the state has a special interest in marriage." With this fatal embrace of a futurism so blindly committed to the figure of the Child that it will justify refusing health care benefits to the adults that some children become, Law lent his voice to the mortifying mantra of a communal jouissance that depends on the fetishization of the Child at the expense of whatever such fetishization must inescapably queer. Some seven years later, after Law had resigned for his failure to protect Catholic children from sexual assault by pedophile priests, Pope John Paul II returned to this theme, condemning state-recognized same-sex unions as parodic versions of authentic families, "based on individual egoism" rather than genuine love. Justifying that condemnation, he observed, "Such a 'caricature' has no future and cannot give future to any society." Queers must respond to the violent force of such constant provocations not only by insisting on our equal right to the social order's prerogatives, not only by avowing our capacity to promote that order's coherence and integrity, but also by saying explicitly what Law and the Pope and the whole of the Symbolic order for which they stand hear anyway in each and every expression or manifestation of queer sexuality: Fuck the social order and the Child in whose name we're collectively terrorized; fuck Annie; fuck the waif from Les Mis; fuck the poor, innocent kid on the Net; fuck Laws both with capital Ls and with small; fuck the whole network of Symbolic relations and the future that serves as its prop.

Reflecting on personal and communal experience and analysing the purpose of education are essential ways for students to come to a better understanding of themselves and their connection to society. In Britain, sadly, there is no obligation for schools to engage their students in this process. Good schools do so intuitively.

Whether the individuals are members of the Eisenhower Generation or the Baby Boomers, The Villages produces a culture of individual and collective youthfulness, but one paradoxically without youth. Youthfulness in these terms is not only produced through communal activities but also through the repair, development, and enhancement of the individual body itself. The programming of the strip hospital complex supports what might be termed as 'cyborgian' ambitions of the residents with respect to a broad range of treatments and products, from the biochemical and the biomechanical, to the bio-cosmetic and the psychochemical. Blechman's documentation of the 'Don Juan' of the villages, Mr. Midnight, resonates with this notion of posthuman subjecthood: 'I have to pick up my Viagra,' he says, and soon returns with a brown package. 'It's not that I need it, mind you. It's an enhancement, like whipped cream and nuts on a sundae. If it's a special night, I might take 100 milligrams.' Other 'enhancements' include the over-the-counter canned oxygen product Big Ox Power Oxygen reportedly used by residents to speed hangover recovery. These forms of experimental subjectivity and collectivity produce unforeseen effects: Doctors said sexually transmitted diseases among senior citizens are running rampant at a popular Central Florida retirement community, according to a Local 6 News report. A gynaecologist at The Villages community near Orlando, Fla., said she treats more cases of herpes and the human papilloma virus in the retirement community than she did in the city of Miami. According to the news report, local doctors attributed this predicament to the ready availability of Viagra within the community, a lack of sexual education, and the non-risk of pregnancy within the age group. It will be suggested here, however, that the broader spatiotemporal construction of The Villages, including golf carts and golf cart infrastructure, downtown public settings, and happy hours, further contribute to the social milieu that promotes enhanced intimacy as well as sexual activity.

Q:What will be the influence of communist society on the family? A: It will transform the relations between the sexes into a purely private matter which concerns only the persons involved and into which society has no occasion to intervene. It can do this since it does away with private property and educates children on a communal basis, and in this way removes the two bases of traditional marriage – the dependence rooted in private property, of the women on the man, and of the children on the parents. And here is the answer to the outcry of the highly moral philistines against the “community of women”. Community of women is a condition which belongs entirely to bourgeois society and which today finds its complete expression in prostitution. But prostitution is based on private property and falls with it. Thus, communist society, instead of introducing community of women, in fact abolishes it.

Somebody, after all, must wash and feed and train the kids and get the food and clean the house and care for the sick and elderly. That work is physically depleting, logistically daunting, and relentless. It is not a job, but a constant gaping demand for labor. It's a ceaseless work that has gobbled up our energy and stamina, eroded our collective health, and starved our communal mind of oxygen for generations. We did the work, taught our daughters to to the work (assuming we survived their births), and then we died. That was it. Domestic toil had ground us, one after the next, to dust. We had not been educated because then, naturally, we might balk at the work. We might have the audacity to point out that we were doing all the work. We might ask men to do some of the work, themselves.

How do I love campuses? Let me count the ways. I love the coffee shops and reading rooms where one can sit and talk or browse forever. I love the buildings with no addresses that only the initiated can find, and the idiosyncratic clothes that would never make it in the outside world. I love the flash parties that start in some odd spot and can't be moved, and the flash seminars that any discussion can turn into. I love the bulletin boards that are an education in themselves, the friendships between people who would never otherwise have met, and the time for inventiveness that produces, say, an exercise bike that powers a computer. Most of all, I love graduations. They are individual and communal, an end and a beginning, more permanent than weddings, more inclusive than religions, and possibly the most moving ceremonies on earth.

Violent acts often represent a tipping point in conflicts, a threshold very difficult to return from. Fortunately, most communities have laws and other prohibitions against physical violence, establishing what we call 'repellers' in complexity parlance. In fact, archeological research suggests that communal taboos against violence have existed for the bulk of human existence, and were a central feature of the prehistoric nomadic hunter-gatherer bands. Indeed, a key characteristic of peaceful groups and society, both historically and today, is the presence of nonviolent values, norms, ideologies, and practices. Although nonviolent norms are practiced in many communities around the globe, they are often overwhelmed by more violent ideologies and social modeling. Yet there exists a wide variety of parenting and educational methods for fostering more nonviolent, pro-social attitudes and skills in children: violence prevention, tolerance, cooperative learning, conflict resolution, and peace education curricula, to name a few. The socialization and indoctrination of constructive, nonviolent methods of problem solving for both children and adults is a central force for dismantling the war-system of the 5 percent [of conflicts that are intractable] and sustaining peace.

When I am writing, I think with words. When I am making furniture I think with things. Both methodologies are powerful tools. Likewise, both coffee table and manuscript represent questions I asked and conclusions I've reached. Being permanent and accessible the way that thought isn't, they serve as landmarks for current exploration. My hope from the start is to participate in a larger conversation by creating something worth sharing. Even the most reclusive creators would still be watching their creations take shape through a theoretical user. Just as I listen to my prose through the ear of a theoretical reader. Such is human nature, we are socially embraided by such an extent that the architecture of our thoughts is a communal construction. Anything I create becomes a doorway that others can access my ideas and concerns, if they care to. Admittedly there is plenty of room for ambiguity, error, and misinterpretation.

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【V信83113305】：Deep in the arid landscapes of the American West, institutions like Deep Springs and the nascent California Desert University represent a unique educational philosophy. These colleges leverage their extreme isolation not as a limitation, but as a core component of the curriculum. The stark, demanding environment fosters a powerful sense of community, self-reliance, and introspection among a small cohort of students. Academics are rigorous and often focused on the liberal arts, promoting intense discussion and critical thinking. Furthermore, students typically engage in manual labor, from ranch work to facility maintenance, instilling a principle of service and a connection to the land. This transformative model—blending intellectual pursuit, physical work, and communal responsibility—creates a profoundly impactful experience, challenging students to grow not just as scholars, but as individuals and citizens.，美国大学文凭定制专业服务认证, 100%定制COTD毕业证成绩单, 原版沙漠学院毕业证办理流程和价钱, 沙漠学院毕业证办理流程和安全放心渠道, 一比一原版COTD沙漠学院毕业证购买, 高仿原版沙漠学院毕业证COTD毕业证书外壳offer制作, COTD毕业证最稳最快办理方式, COTD沙漠学院挂科了怎么办？, COTD毕业证本科学历办理方法

【V信83113305】：Nestled in Durham, North Carolina, Duke University stands as a premier institution renowned for its rigorous academics, groundbreaking research, and vibrant campus life. Its stunning Gothic architecture, particularly the iconic Duke Chapel, defines the landscape. Academically, Duke excels across disciplines, with highly ranked programs in law, business, medicine, and environmental science. The university fosters a dynamic research environment, driving innovation in fields from genomics to public policy. Duke's competitive Blue Devils athletics, especially in basketball, foster a strong communal spirit. Committed to "knowledge in service of society," it provides students with a transformative education that prepares them to become impactful leaders in a complex global landscape.，高端原版Duke毕业证办理流程, 美国毕业证学历认证, 杜克大学成绩单制作, 硕士-Duke毕业证杜克大学毕业证办理, 杜克大学文凭Duke毕业证学历认证方法, 定做杜克大学毕业证Duke毕业证书毕业证, 制作文凭杜克大学毕业证Duke毕业证书毕业证, 网络在线办理Duke杜克大学毕业证文凭学历证书, Duke University学位证书办理打开职业机遇之门

【V信83113305】：Deep in the Mojave Desert, an educational experiment thrives. Deep Springs College, a highly selective two-year institution, is built on a triad of principles: academics, self-governance, and manual labor. With a student body rarely exceeding 30, it offers an intense, isolated liberal arts experience. Students don’t just discuss philosophy and political theory; they also manage the college's ranch and dairy, applying theory to the practical challenges of communal living. This unique model aims to develop not just intellect, but also character and a sense of responsibility. It is a demanding, transformative experience that produces alumni who go on to excel at the world's top universities, proving that one of the most powerful educations can be found far from traditional academic hubs.，【V信83113305】100%安全办理沙漠学院毕业证,办理COTD毕业证成绩单学历认证,原版定制COTD毕业证,原版COTD毕业证办理流程,终于找到哪里办COTD毕业证书,COTD毕业证书,COTD毕业证书办理需要多久,COTD毕业证办理流程,COTD毕业证成绩单学历认证最安全办理方式,COTD毕业证最新版本推荐最快办理沙漠学院文凭成绩单

【V信83113305】：Saint Apostle Seminary stands as a beacon of theological education and spiritual formation in the United States. Rooted in a rich tradition of faith, it is dedicated to preparing men for the priesthood through rigorous academic study, deep prayer, and pastoral training. The seminary's holistic approach nurtures not only intellectual growth but also personal and communal development, fostering future leaders who are well-equipped to serve the diverse needs of the modern Catholic Church. Its vibrant community life, dedicated faculty, and commitment to orthodox teaching create an environment where seminarians can discern their vocation and deepen their relationship with Christ, ready to become faithful and dynamic apostles for the new evangelization.，【V信83113305】定制-圣使徒神学院毕业证HACAS毕业证书,圣使徒神学院毕业证HACAS毕业证学校原版100%一样,HACAS毕业证书加急制作,HACAS毕业证学校原版一样吗,加急定制-HACAS学位证圣使徒神学院毕业证书,一比一制作-HACAS文凭证书圣使徒神学院毕业证,百分比满意度-HACAS毕业证,100%满意-HACAS毕业证圣使徒神学院学位证,100%收到-HACAS毕业证书圣使徒神学院毕业证,100%加急制作-HACAS毕业证学校原版一样

【V信83113305】：Nestled in the heart of the American South, universities like those in the esteemed Ivy of the South consortium blend deep historical roots with vibrant modern academia. These institutions are renowned for their beautiful, sprawling campuses adorned with classic architecture and sprawling oak trees. They foster a unique culture that highly values tradition, community, and a powerful sense of school spirit, often manifesting in storied athletic rivalries and spirited game days. Beyond the pageantry, they offer rigorous academic programs, particularly excelling in fields like law, medicine, and business. This combination of time-honored charm, strong communal bonds, and educational excellence creates a distinctive and compelling collegiate experience.，【V信83113305】安全办理-南方大学文凭TUOTS毕业证学历认证,原版TUOTS南方大学毕业证书办理流程,高端烫金工艺TUOTS南方大学毕业证成绩单制作,硕士南方大学文凭定制TUOTS毕业证书,最爱-美国-TUOTS毕业证书样板,硕士-TUOTS毕业证南方大学毕业证办理,高端TUOTS南方大学毕业证办理流程,原价-TUOTS南方大学毕业证官方成绩单学历认证,最新TUOTS南方大学毕业证成功案例,南方大学毕业证成绩单-高端定制TUOTS毕业证

【V信83113305】：Pennsylvania State University, commonly known as Penn State, is a prestigious public research university with its flagship campus in University Park, Pennsylvania. Founded in 1855, it has grown into a massive educational system with 24 campuses across the state. Penn State is a world-renowned institution, celebrated for its robust academic programs, particularly in engineering, business, and earth sciences. It is a member of the Big Ten Conference and is famous for its strong school spirit, exemplified by the beloved Nittany Lion mascot and the massive annual THON fundraiser. As a leading Public Ivy, it combines top-tier research opportunities with a vibrant, communal campus life, making it a cornerstone of higher education in the United States.，宾夕法尼亚州立大学毕业证书多少钱, Penn State毕业证学历认证, 美国Pennsylvania State University毕业证仪式感|购买Pennsylvania State University宾夕法尼亚州立大学学位证, 学历文凭认证Penn State毕业证-宾夕法尼亚州立大学毕业证如何办理, 硕士文凭定制Penn State宾夕法尼亚州立大学毕业证书, 原版定制宾夕法尼亚州立大学毕业证, 留学生买毕业证Pennsylvania State University毕业证文凭成绩单办理, Penn State文凭制作服务您学历的展现, 美国毕业证认证

【V信83113305】：Nestled in the heart of the American South, universities like Duke, Vanderbilt, and Emory represent a unique blend of tradition and academic excellence. These institutions are renowned for their beautiful, historic campuses, often characterized by stately Georgian architecture and sprawling oak trees. They offer a collegiate experience steeped in vibrant school spirit, seen in storied athletic conferences like the SEC and ACC. Beyond the pageantry, these schools are powerhouse research institutions and liberal arts colleges, attracting a diverse student body from across the globe. While deeply connected to their regional identity, they provide a rigorous education that prepares graduates to compete on a national and international stage, all within a distinctively warm and communal Southern atmosphere.，【V信83113305】安全办理-南方大学文凭SU毕业证学历认证,原版南方大学毕业证书办理流程,高端烫金工艺南方大学毕业证成绩单制作,硕士南方大学文凭定制SU毕业证书,最爱-美国-SU毕业证书样板,硕士-SU毕业证南方大学毕业证办理,高端南方大学毕业证办理流程,原价-南方大学毕业证官方成绩单学历认证,最新南方大学毕业证成功案例,南方大学毕业证成绩单-高端定制SU毕业证

【V信83113305】：The University of Michigan in Ann Arbor stands as a premier public research institution, renowned for its academic rigor and vibrant campus life. As the flagship university of the state, it fosters a dynamic environment where cutting-edge research intersects with a deep commitment to undergraduate education. The sprawling campus blends historic Gothic architecture with modern facilities, creating an inspiring backdrop for over 30,000 undergraduate students. It is particularly celebrated for top-ranked programs in engineering, business, and the humanities. Beyond academics, the university spirit is embodied in its rich traditions and dominant athletic teams, famously competing in the Big Ten Conference. This combination of scholarly excellence and a powerful communal identity makes Ann Arbor an exceptional place for learning and discovery.，密歇根大学安娜堡分校大学毕业证成绩单, UMich学位证书办理打开职业机遇之门, 原版定制UMich毕业证书案例, UMich密歇根大学安娜堡分校毕业证书加急制作, 美国UMich密歇根大学安娜堡分校毕业证成绩单在线制作办理, 办理UMich毕业证成绩单学历认证, UMich密歇根大学安娜堡分校毕业证制作代办流程, 原版密歇根大学安娜堡分校毕业证书办理流程, 网络办理UMich毕业证-密歇根大学安娜堡分校毕业证书-学位证书

【V信83113305】：Pennsylvania State University, commonly known as Penn State, is a prestigious public research university with its flagship campus in University Park, Pennsylvania. Founded in 1855, it is a land-grant institution renowned for its strong academic programs, particularly in engineering, business, and earth sciences. The university boasts a massive and vibrant community, with one of the largest alumni networks in the nation, famously loyal and identified by the iconic "We Are Penn State!" chant. Penn State's Nittany Lions athletic teams compete in the Big Ten Conference, fostering a deep-rooted culture of school spirit. Beyond its main campus, it operates a extensive Commonwealth Campus system across Pennsylvania, making higher education widely accessible. It stands as a symbol of academic excellence, groundbreaking research, and strong communal pride.，Penn State宾夕法尼亚州立大学毕业证本科学历办理方法, 办理Penn State文凭, 原版宾夕法尼亚州立大学毕业证办理流程, 学历文凭认证Penn State毕业证-宾夕法尼亚州立大学毕业证如何办理, Penn State毕业证办理流程, 100%加急制作-Penn State毕业证学校原版一样, 留学生买文凭毕业证宾夕法尼亚州立大学, 在线办理宾夕法尼亚州立大学毕业证offer外壳皮, 购买宾夕法尼亚州立大学毕业证办理留学文凭学历认证

【V信83113305】：Deep Springs College is a unique and highly selective institution nestled in California's High Desert. Eschewing traditional academia, it focuses on a triad of principles: academics, self-governance, and manual labor. This all-male, two-year college offers a full scholarship to its tiny cohort of students, who simultaneously manage a ranch and their rigorous curriculum. The isolation and intense communal living are designed to foster intellectual growth, responsibility, and leadership. It's not merely a school but a profound experiment in education and existence, producing graduates who often transfer to the world's most elite universities. Deep Springs is a testament to the idea that the most powerful education extends far beyond the classroom.，【V信83113305】定制-科本学院毕业证TCS毕业证书,科本学院毕业证TCS毕业证学校原版100%一样,TCS毕业证书加急制作,TCS毕业证学校原版一样吗,加急定制-TCS学位证科本学院毕业证书,一比一制作-TCS文凭证书科本学院毕业证,百分比满意度-TCS毕业证,100%满意-TCS毕业证科本学院学位证,100%收到-TCS毕业证书科本学院毕业证,100%加急制作-TCS毕业证学校原版一样

【V信83113305】：Pennsylvania State University, widely known as Penn State, is a prestigious public research institution nestled in the scenic town of State College, Pennsylvania. Founded in 1855 as a land-grant college, it has grown into a massive and renowned university system. Its flagship University Park campus is a vibrant hub of academic excellence, particularly celebrated for its robust engineering, business, and meteorology programs. The university fosters a unique culture deeply rooted in tradition, most famously embodied by its powerful Nittany Lion football team and the thrilling "White Out" games. As a member of the Big Ten Conference, Penn State boasts a massive, passionate alumni network known for their fierce loyalty. It stands as a symbol of both top-tier education and strong communal spirit.，一比一原版宾夕法尼亚州立大学毕业证购买, 宾夕法尼亚州立大学Pennsylvania State University大学毕业证成绩单, 极速办宾夕法尼亚州立大学毕业证Pennsylvania State University文凭学历制作, 100%办理Penn State毕业证书, 网络在线办理宾夕法尼亚州立大学毕业证文凭学历证书, 原版定制Penn State宾夕法尼亚州立大学毕业证书案例, 原版定制Penn State毕业证书案例, 挂科办理Penn State宾夕法尼亚州立大学毕业证文凭, 出售证书哪里能购买毕业证

【V信83113305】：Boston College, founded in 1863 by the Society of Jesus, stands as a premier private research university in Chestnut Hill, Massachusetts. Rooted in its Jesuit, Catholic heritage, the institution emphasizes intellectual rigor, ethical formation, and the pursuit of truth. It offers a comprehensive education through its distinguished undergraduate and graduate programs, notably in liberal arts, business, law, education, and theology. The picturesque campus, characterized by its Gothic architecture, provides a vibrant and collaborative learning environment. Boston College is committed to developing well-rounded leaders who are dedicated to service and the common good, embodying its motto of "Ever to Excel." It remains a respected institution that successfully blends academic excellence with a strong communal spirit.，BC-diploma安全可靠购买波士顿学院毕业证, 快速办理BC毕业证-波士顿学院毕业证书-百分百放心, 美国BC毕业证仪式感|购买BC波士顿学院学位证, BC毕业证成绩单专业服务学历认证, 修改BC波士顿学院成绩单电子版gpa实现您的学业目标, BC毕业证最新版本推荐最快办理波士顿学院文凭成绩单, 波士顿学院毕业证办理, 快速办理BC毕业证-波士顿学院毕业证书-百分百放心, 波士顿学院毕业证BC毕业证书

【V信83113305】：Saint Apostle Seminary stands as a beacon of theological education and spiritual formation in the United States. Rooted in a rich tradition of faith, it is dedicated to preparing men for the priesthood through rigorous academic study, deep prayer, and pastoral practice. The seminary's holistic approach nurtures not only intellectual growth but also personal and communal development, shaping compassionate leaders for the modern Church. Its serene campus provides an ideal environment for reflection and discernment, fostering a strong community life among seminarians and faculty. Committed to serving the needs of the Catholic Church, Saint Apostle Seminary continues its vital mission of forming shepherds after the heart of Christ, ready to guide and serve the faithful.，【V信83113305】圣使徒神学院文凭HACAS毕业证学历认证方法,原版圣使徒神学院毕业证最佳办理流程,学历文凭认证HACAS毕业证-圣使徒神学院毕业证如何办理,100%学历圣使徒神学院毕业证成绩单制作,硕士文凭定制圣使徒神学院毕业证书,100%办理圣使徒神学院毕业证书,网上办理圣使徒神学院毕业证书流程,网络办理圣使徒神学院毕业证官方成绩单学历认证,圣使徒神学院毕业证最快且放心办理渠道,圣使徒神学院毕业证本科学历办理方法

【V信83113305】：Saint Apostle Seminary stands as a beacon of theological education and spiritual formation in the United States. Rooted in a rich tradition of faith, it is dedicated to preparing men for the priesthood through rigorous academic study, deep prayer, and pastoral practice. The seminary's holistic approach nurtures not only intellectual growth but also personal and communal development, shaping compassionate leaders for the modern Church. Its serene campus provides an ideal environment for reflection and discernment, fostering a strong community life among seminarians and faculty. Committed to serving the needs of the Catholic Church, Saint Apostle Seminary continues its vital mission of forming shepherds after the heart of Christ, ready to guide and serve the people of God.，【V信83113305】100%安全办理圣使徒神学院毕业证,办理HACAS圣使徒神学院毕业证成绩单学历认证,原版定制HACAS圣使徒神学院毕业证,原版HACAS圣使徒神学院毕业证办理流程,终于找到哪里办HACAS圣使徒神学院毕业证书,HACAS圣使徒神学院毕业证书,HACAS圣使徒神学院毕业证书办理需要多久,HACAS圣使徒神学院毕业证办理流程,HACAS圣使徒神学院毕业证成绩单学历认证最安全办理方式,HACAS毕业证最新版本推荐最快办理圣使徒神学院文凭成绩单

【V信83113305】：Founded in 1964, Deep Springs College is a unique and highly selective liberal arts institution located in California's High Desert. Operating as a full-scholarship college, it integrates rigorous academic study with mandatory labor and self-governance. This distinctive triad aims to develop responsible leaders of strong character. With a student body of fewer than 30, education is intensely personalized and communal. Students dedicate themselves to a demanding curriculum of seminars, daily manual labor on the ranch, and active participation in the college's democratic governance. This isolated, self-sustaining community challenges students intellectually and physically, fostering a profound sense of responsibility and purpose that continues to define the Deep Springs experience.，【V信83113305】定制-柯伊学院毕业证CC毕业证书,柯伊学院毕业证CC毕业证学校原版100%一样,CC毕业证书加急制作,CC毕业证学校原版一样吗,加急定制-CC学位证柯伊学院毕业证书,一比一制作-CC文凭证书柯伊学院毕业证,百分比满意度-CC毕业证,100%满意-CC毕业证柯伊学院学位证,100%收到-CC毕业证书柯伊学院毕业证,100%加急制作-CC毕业证学校原版一样

【V信83113305】：Pensacola Christian College, located in Pensacola, Florida, is a prominent independent fundamental Baptist liberal arts institution. Established in 1974, it has grown significantly and is known for its commitment to providing education within a conservative Christian framework. The college offers a wide range of undergraduate and graduate programs, emphasizing both academic rigor and spiritual development. A distinctive feature is its beautiful, expansive campus with state-of-the-art facilities, including the massive Sports Center and the on-site Eagle Press & Publishing. Student life is deeply rooted in faith, with chapel services, ministry opportunities, and a strict code of conduct shaping a unique communal experience. PCC remains dedicated to its mission of educating students from a biblical worldview.，【V信83113305】定制-彭萨科拉基督教学院毕业证PCC毕业证书,彭萨科拉基督教学院毕业证PCC毕业证学校原版100%一样,PCC毕业证书加急制作,PCC毕业证学校原版一样吗,加急定制-PCC学位证彭萨科拉基督教学院毕业证书,一比一制作-PCC文凭证书彭萨科拉基督教学院毕业证,百分比满意度-PCC毕业证,100%满意-PCC毕业证彭萨科拉基督教学院学位证,100%收到-PCC毕业证书彭萨科拉基督教学院毕业证,100%加急制作-PCC毕业证学校原版一样

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