Communication School Quotes

When you take the time to actually listen, with humility, to what people have to say, it's amazing what you can learn. Especially if the people who are doing the talking also happen to be children.

Your comfort zone is a place where you keep yourself in a self-illusion and nothing can grow there but your potentiality can grow only when you can think and grow out of that zone.

Libraries are about Freedom. Freedom to read, freedom of ideas, freedom of communication. They are about education (which is not a process that finishes the day we leave school or university), about entertainment, about making safe spaces, and about access to information.

It seems to be a hallmark of the human species: abysmal communication skills. Not that any other species are much better, mind you, but even a herring can tell which way the school it belongs to is turning and follow accordingly. Why can humans not use their millions of words to simply tell one another what they desire?

The last time Assistant Principal Parker called, a girl in the school's locker room had accused Julie of being a whore during the two years she'd spent on the street. My kid took exception to that and decided to communicate that by applying a chair to the offending party's head. I'd told her to go for the gut next time- it left less evidence.

I was once asked if I had any ideas for a really scary reality TV show. I have one reality show that would really make your hair stand on end: "C-Students from Yale." George W. Bush has gathered around him upper-crust C-students who know no history or geography, plus not-so-closeted white supremacists, aka Christians, and plus, most frighteningly, psychopathic personalities, or PPs, the medical term for smart, personable people who have no consciences. To say somebody is a PP is to make a perfectly respectable diagnosis, like saying he or she has appendicitis or athlete's foot . . . PPs are presentable, they know full well the suffering their actions may cause others, but they do not care. They cannot care because they are nuts. They have a screw loose! . . . So many of these heartless PPs now hold big jobs in our federal government, as though they were leaders instead of sick. They have taken charge of communications and the schools, so we might as well be Poland under occupation. They might have felt that taking our country into an endless war was simply something decisive to do. What has allowed so many PPs to rise so high in corporations, and now in government, is that they are so decisive. They are going to do something every fuckin' day and they are not afraid. Unlike normal people, they are never filled with doubts, for the simple reasons that they don't give a fuck what happens next. Simply can't. Do this! Do that! Mobilize the reserves! Privatize the public schools! Attack Iraq! Cut health care! Tap everybody's telephone! Cut taxes on the rich! Build a trillion-dollar missile shield! Fuck habeas corpus and the Sierra Club and In These Times, and kiss my ass! There is a tragic flaw in our precious Constitution, and I don't know what can be done to fix it. This is it: Only nut cases want to be president.

Your VISION and your self-willingness is the MOST powerful elements to conquer your goal

Ask your child for information in a gentle, nonjudgmental way, with specific, clear questions. Instead of “How was your day?” try “What did you do in math class today?” Instead of “Do you like your teacher?” ask “What do you like about your teacher?” Or “What do you not like so much?” Let her take her time to answer. Try to avoid asking, in the overly bright voice of parents everywhere, “Did you have fun in school today?!” She’ll sense how important it is that the answer be yes.

Whenever the need for some pretense of communication arises, those who profit from our oppression call upon us to share our knowledge with them. In other words, it is the responsibility of the oppressed to teach the oppressors their mistakes. I am responsible for educating teachers who dismiss my children’s culture in school. Black and Third World people are expected to educate white people as to our humanity. Women are expected to educate men. Lesbians and gay men are expected to educate the heterosexual world. The oppressors maintain their position and evade responsibility for their own actions. There is a constant drain of energy which might be better used in redefining ourselves and devising realistic scenarios for altering the present and constructing the future.

Grit, persistence, adaptability, financial literacy, interview skills, human relationships, conversation, communication, managing technology, navigating conflicts, preparing healthy food, physical fitness, resilience, self-regulation, time management, basic psychology and mental health practices, arts, and music—all of these would help students and also make school seem much more relevant. Our fixation on college readiness leads our high school curricula toward purely academic subjects and away from life skills. The purpose of education should be to enable a citizen to live a good, positive, socially productive life independent of work.

Leadership is communicating people’s worth and potential so clearly that they are inspired to see it in themselves.” Is that not also the essence of good teaching?

The essential function of challenging behavior is to communicate to adults that a kid doesn’t possess the skills to handle certain demands in certain situations.

Autumn is a momentum of the natures golden beauty…, so the same it’s time to find your momentum of life

The Bible says you should live “casting all your care upon Him, for He cares for you” (1 Pet. 5:7). God doesn’t want you to neglect your cares; He wants to help you take care of them. He wants to give you wisdom about how to handle them—whether it is a relationship, a project at work, volunteering at your kids’ school, or your passion to see a world issue resolved justly. He wants to give you strength to handle it. He has the wisdom you need to make it right. He wants to see you succeed so that He can be glorified in you.

What were you thinking,sending that rabid monkey child to my school?" I shouted into my communicator. "Beg pardon?" Raquel asked. "Jack.My school.The girls' locker room. Ring any bells? If Carlee hadn't sworn to my ogre of a gym teacher that Jack was neither my boyfriend nor my brother, I probably would have been suspended!" "Your gym teacher is an ogre?" "Focus!If I get suspended,my grades take a hit. If my grades take a hit, I might not get into Georgetown. And I will get into Georgetown." "I'm pleased to see you finally taking ownership of your education. And I'm sorry about Jack;I asked him to contact you discreetly." "That boy wouldn't know discreet if it tap--danced on his stupid blond head." "Still,if this discreet were tap dancing,it wouldn't be very discreet,now, would it?

One of the schools of Tlön goes so far as to negate time; it reasons that the present is indefinite, that the future has no reality other than as a present hope, that the past has no reality other than as a present memory. Another school declares that all time has already transpired and that our life is only the crepuscular and no doubt falsified an mutilated memory or reflection of an irrecoverable process. Another, that the history of the universe — and in it our lives and the most tenuous detail of our lives — is the scripture produced by a subordinate god in order to communicate with a demon. Another, that the universe is comparable to those cryptographs in which not all the symbols are valid and that only what happens every three hundred nights is true. Another, that while we sleep here, we are awake elsewhere and that in this way every man is two men.

The most common communication mistakes? Relating too much information, with not enough time devoted to connecting the dots.

How you think and create your inner world that you gonna become in your outer world. Your inner believe manifest you in the outside

All canonical writing possesses the quality "of making you feel strangeness at home.

Your traditional EDUCATION is not going to CHANGE your life but the life you are experiencing that can change you. Choose a POSITIVE life STYLE with positive ATTITUDE which could bring you a life with HAPPINESS and WISDOM

Many pedagogical experts argue that schools should switch to teaching “the four Cs”—critical thinking, communication, collaboration, and creativity.3 More broadly, they believe, schools should downplay technical skills and emphasize general-purpose life skills. Most important of all will be the ability to deal with change, learn new things, and preserve your mental balance in unfamiliar situations.

The inventor knows HOW to borrow.

Your every positive action in your life will increase your self-esteem and this self-esteem will boost you for more positive action to take you on success

If you are not EXCITED enough at your present life its mean your future is not EXITING. Excitement will give you ENTHUSIASM and enthusiasm will give you a positive energetic LIFE STYLE which could give you a successful exiting life…

No one at school knows what I’m about to tell you. And it wasn’t really the class itself that played a part. Even if I never took Peer Communications, the outcome may very well have been the same. Or not. I guess that’s the point of it all. No one knows for certain how much impact they have on the lives of other people. Oftentimes, we have no clue. Yet we push it just the same.

The flowers are so beautiful, but God's love is infinitely stronger for us than the beauty of ALL flowers and all beautiful things combined!

CONFIDENCE is not showing off your VANITY, it’s about to be HUMBLED and KIND to others what are you truly SKILLED and PROFESSIONAL about…

Give yourself a great self-respect to know who you are then your confidence will shine on you

Walter Pater defined Romanticism as adding strangeness to beauty.

Of course, we often think we have to get sick literally in order to get the rest or pleasure we need in our lives. Bobbie and I therefore taught our children when they were younger that if they needed a day off from school, they should just say that and take a health day, not a sick day. That made them look at life differently. I think all of us need to rethink our attitudes toward health and sickness.

Communication is not only about words and numbers. Some thoughts can’t be properly expressed in these ways at all. We also think in sounds and images, in movement and gesture, which gives rise to our capacities for music, visual arts, dance, and theater in all their variations.

Have you talked to her recently?” I shook my head. “You?” “No.” He turned around and took a step forward just as he made it to the counter. Over his shoulder, he asked, “Did you not tell her we’re partners then?” Shit. “No.” I paused. I had assumed he would. “You haven’t told her either?” “No.” “Your parents?” “They’re in Russia. I haven’t spoken to them since worlds. Mother has sent me a few picture messages, but that’s been all our communication.” Double shit. “I thought you would have told them.” “I thought you would have told Karina.” “I don’t talk to her as much as I used to. She’s busy with medical school.” I could only manage to see the back of Ivan’s head as he nodded, slowly and thoughtfully, like he was thinking the same thing I was. And his next words confirmed it. “She’s going to kill us.” Because she was. She sure as fuck was. “Call her and tell her,” I tried to throw it on him. “You call and tell her,” he scoffed, not looking at me. I poked him in the back. “She’s your sister.” “She’s your only friend.” “Asshole,” I muttered. “Let’s flip a coin to see who should do it.” That time he did glance at me. “No.” No. Ass. “I’m not doing it.” “Me neither.” “Don’t be a pussy and do it,” I hissed, trying to keep my voice low. His snicker made me frown. “Sounds like I’m not the only pussy,” he returned. I opened my mouth and closed it. He got me. He fucking got me.

A fundamental truth, is that there is simply no such thing as an inherently boring person or thing. People are only in danger of coming across as such when they either fail to understand their deeper selves or don’t dare or know how to communicate them to others. 

silencing doesn’t resolve anything; rather than erase differences,

All too often, people make the mistake of focusing too much on the content of their

REJECTION is kind of your negative ILLUSION which has no value but it’s give you a CLUE to go for next level of your ACTION.

Many pedagogical experts argue that schools should switch to teaching “the four Cs”—critical thinking, communication, collaboration, and creativity.

when you become addict in to MATERIAL things in life then the TRUE natural life start to run away from you, YES! it's can give you certain pleasure in the society but in the same time it will sabotage your true HAPPINESS of life which we could have simply with GRATITUDE and FORGIVENESS

Can we reconcile indefinitely these two imperatives: the desire to preserve every individual's special identity and the need for Europeans to be able to communicate with one another all the time and as freely as possible? We cannot leave it to time to solve the dilemma and prevent people from engaging, a few years hence, in bitter and fruitless linguistic conflicts. We know all too well what time will do. The only possible answer is a voluntary policy aimed at strengthening linguistic diversity and based on a simple idea: nowadays everybody obviously needs three languages. The first is his language of identity; the third is English. Between the two we have to promote a third language, freely chosen, which will often but not always be another European language. This will be for everyone the main foreign language taught at school, but it will also be much more than that--the language of the heart, the adopted language, the language you have married, the language you love.

Secrets are everywhere. Some humans are crammed full of them. How do they not explode? It seems to be a hallmark of the human species: abysmal communication skills. Not that any other species are much better, mind you, but even a herring can tell which way the school it belongs to is turning and follow accordingly. Why can humans not use their millions of words to simply tell one another what they desire?

One of the survival mechanisms of children raised in alcoholic families is an awareness of parental needs and feelings and of changes in parental moods and behavior. The Adult Child often makes a full-time occupation of mind reading with partners, friends, employers, and therapists. As a consequence, they earn a Ph.D. at the age of six in observing the behavior of others and assessing parental needs—but are in elementary school at age thirty, trying to learn to assess, label, or communicate their own needs and feelings.

A child's readiness for school depends on the most basic of all knowledge, how to learn. The report lists the seven key ingredients of this crucial capacity—all related to emotional intelligence:6 1. Confidence. A sense of control and mastery of one's body, behavior, and world; the child's sense that he is more likely than not to succeed at what he undertakes, and that adults will be helpful. 2. Curiosity. The sense that finding out about things is positive and leads to pleasure. 3. Intentionality. The wish and capacity to have an impact, and to act upon that with persistence. This is related to a sense of competence, of being effective. 4. Self-control. The ability to modulate and control one's own actions in age-appropriate ways; a sense of inner control. 5. Relatedness. The ability to engage with others based on the sense of being understood by and understanding others. 6. Capacity to communicate. The wish and ability to verbally exchange ideas, feelings, and concepts with others. This is related to a sense of trust in others and of pleasure in engaging with others, including adults. 7. Cooperativeness. The ability to balance one's own needs with those of others in group activity. Whether or not a child arrives at school on the first day of kindergarten with these capabilities depends greatly on how much her parents—and preschool teachers—have given her the kind of care that amounts to a "Heart Start," the emotional equivalent of the Head Start programs.

Once the government can demand of a publisher the names of the purchasers of his publications, the free press as we know it disappears. Then the spectre of a government agent will look over the shoulder of everyone who reads. The purchase of a book or pamphlet today may result in a subpoena tomorrow. Fear of criticism goes with every person into the bookstall. The subtle, imponderable pressures of the orthodox lay hold. Some will fear to read what is unpopular, what the powers-that-be dislike. When the light of publicity may reach any student, any teacher, inquiry will be discouraged. The books and pamphlets that are critical of the administration, that preach an unpopular policy in domestic or foreign affairs, that are in disrepute in the orthodox school of thought will be suspect and subject to investigation. The press and its readers will pay a heavy price in harassment. But that will be minor in comparison with the menace of the shadow which government will cast over literature that does not follow the dominant party line. If the lady from Toledo can be required to disclose what she read yesterday and what she will read tomorrow, fear will take the place of freedom in the libraries, book stores, and homes of the land. Through the harassment of hearings, investigations, reports, and subpoenas government will hold a club over speech and over the press." [United States v. Rumely, 345 U.S. 41 (1953)]

Modern communications don't shrink the world, they make it bigger. Faster planes make it bigger. They give us more, they connect more things. The world isn't shrinking at all. People who say it's shrinking have never flown Air Zaire in a tropical storm. No wonder people go to school to learn stretching and bending. The world is so big and complicated we don't trust ourselves to figure out anything on our own. No wonder people read books that tell them how to run, walk and sit. We're trying to keep up with the world, the size of it, the complications.

My mind wandered to all those years of school portraits: the licked palms wrestling cowlicks under the pretense of a loving stroke; letting the boys watch a cartoon while sliding them into handsome, uncomfortable clothes; clumsy efforts to subliminally communicate the value of a “natural” smile. The pictures always came out the same: a forced grin with unparted lips, eyes vacantly gazing into the haze—something from the Diane Arbus scrap pile. But I loved them. I loved the truth they conveyed: that kids aren’t yet able to fake it. Or they aren’t yet able to conceal their disingenuousness. They’re wonderful smilers, the best; but they’re the very worst fake smilers. The inability to fake a smile defines childhood. When Sam thanked me for his room in my new house, he became a man.

had had no communication by letter or message with the outer world: school-rules, school-duties, school-habits and notions, and voices, and faces, and phrases, and costumes, and preferences, and antipathies—such was what I knew of existence.

Children write essays in school about the unhappy, tragic, doomed life of Anna Karenina. But was Anna really unhappy? She chose passion and she paid for her passion—that's happiness! She was a free, proud human being. But what if during peacetime a lot of greatcoats and peaked caps burst into the house where you were born and live, and ordered the whole family to leave house and town in twenty-four hours, with only what your feeble hands can carry?... You open your doors, call in the passers-by from the streets and ask them to buy things from you, or to throw you a few pennies to buy bread with... With ribbon in her hair, your daughter sits down at the piano for the last time to play Mozart. But she bursts into tears and runs away. So why should I read Anna Karenina again? Maybe it's enough—what I've experienced. Where can people read about us? Us? Only in a hundred years? "They deported all members of the nobility from Leningrad. (There were a hundred thousand of them, I suppose. But did we pay much attention? What kind of wretched little ex-nobles were they, the ones who remained? Old people and children, the helpless ones.) We knew this, we looked on and did nothing. You see, we weren't the victims." "You bought their pianos?" "We may even have bought their pianos. Yes, of course we bought them." Oleg could now see that this woman was not yet even fifty. Yet anyone walking past her would have said she was an old woman. A lock of smooth old woman's hair, quite incurable, hung down from under her white head-scarf. "But when you were deported, what was it for? What was the charge?" "Why bother to think up a charge? 'Socially harmful' or 'socially dangerous element'—S.D.E.', they called it. Special decrees, just marked by letters of the alphabet. So it was quite easy. No trial necessary." "And what about your husband? Who was he?" "Nobody. He played the flute in the Leningrad Philharmonic. He liked to talk when he'd had a few drinks." “…We knew one family with grown-up children, a son and a daughter, both Komsomol (Communist youth members). Suddenly the whole family was put down for deportation to Siberia. The children rushed to the Komsomol district office. 'Protect us!' they said. 'Certainly we'll protect you,' they were told. 'Just write on this piece of paper: As from today's date I ask not to be considered the son, or the daughter, of such-and-such parents. I renounce them as socially harmful elements and I promise in the future to have nothing whatever to do with them and to maintain no communication with them.

most policy makers—and many school administrators—have absolutely no idea what kind of instruction is required to produce students who can think critically and creatively, communicate effectively, and collaborate versus merely score well on a test.

Communication Can we patiently and reasonably put our disappointments into words that, more or less, enable others to see our point? Or do we internalize pain, act it out symbolically or discharge it with counterproductive rage? When other people upset us, do we feel we have the right to communicate or must we slam doors and fall silent? When the desired response isn’t forthcoming, do we ask others to guess what we have been too angrily panicked to spell out? Or can we have a plausible second go and take seriously the thought that others are not merely wilfully misunderstanding us? Do we have the inner resources to teach rather than insist?

Flattening the walls of your school entails eliminating the communication barriers so everyone feels like they are part of the school community.

Children now log about twenty-two thousand hours watching television by age nineteen, more than twice the time spent in school.3

Like money, approval from others is a form of extrinsic reward. Our culture has educated us to hunger for reward. We attended schools that used extrinsic means to motivate us to study; we grew up in homes where we were rewarded for being good little boys and girls, and were punished when our caretakers judged us to be otherwise. Thus, as adults, we easily trick ourselves into believing that life consists of doing things for reward; we are addicted to getting a smile, a pat on the back, and people’s verbal judgments that we are a “good person,” “good parent,” “good citizen,” “good worker,” “good friend,” and so forth. We do things to get people to like us and avoid things that may lead people to dislike or punish us.

an empathic and patient listener, coaxing each of us through the maze of our feelings, separating out our weapons from our wounds. He cautioned us when we got too lawyerly and posited careful questions intended to get us to think hard about why we felt the way we felt. Slowly, over hours of talking, the knot began to loosen. Each time Barack and I left his office, we felt a bit more connected. I began to see that there were ways I could be happier and that they didn’t necessarily need to come from Barack’s quitting politics in order to take some nine-to-six foundation job. (If anything, our counseling sessions had shown me that this was an unrealistic expectation.) I began to see how I’d been stoking the most negative parts of myself, caught up in the notion that everything was unfair and then assiduously, like a Harvard-trained lawyer, collecting evidence to feed that hypothesis. I now tried out a new hypothesis: It was possible that I was more in charge of my happiness than I was allowing myself to be. I was too busy resenting Barack for managing to fit workouts into his schedule, for example, to even begin figuring out how to exercise regularly myself. I spent so much energy stewing over whether or not he’d make it home for dinner that dinners, with or without him, were no longer fun. This was my pivot point, my moment of self-arrest. Like a climber about to slip off an icy peak, I drove my ax into the ground. That isn’t to say that Barack didn’t make his own adjustments—counseling helped him to see the gaps in how we communicated, and he worked to be better at it—but I made mine, and they helped me, which then helped us. For starters, I recommitted myself to being healthy. Barack and I belonged to the same gym, run by a jovial and motivating athletic trainer named Cornell McClellan. I’d worked out with Cornell for a couple of years, but having children had changed my regular routine. My fix for this came in the form of my ever-giving mother, who still worked full-time but volunteered to start coming over to our house at 4:45 in the morning several days a week so that I could run out to Cornell’s and join a girlfriend for a 5:00 a.m. workout and then be home by 6:30 to get the girls up and ready for their days. This new regimen changed everything: Calmness and strength, two things I feared I was losing, were now back. When it came to the home-for-dinner dilemma, I installed new boundaries, ones that worked better for me and the girls. We made our schedule and stuck to it. Dinner each night was at 6:30. Baths were at 7:00, followed by books, cuddling, and lights-out at 8:00 sharp. The routine was ironclad, which put the weight of responsibility on Barack to either make it on time or not. For me, this made so much more sense than holding off dinner or having the girls wait up sleepily for a hug. It went back to my wishes for them to grow up strong and centered and also unaccommodating to any form of old-school patriarchy: I didn’t want them ever to believe that life began when the man of the house arrived home. We didn’t wait for Dad. It was his job now to catch up with

In response to the intensifying cruelty of children to one another, schools all over this continent are rushing to design programs to inculcate social responsibility in youngsters. We are barking up the wrong tree when we try to make children responsible for other children. In my view it is completely unrealistic to believe we can in this way eradicate peer exclusion and rejection and insulting communication. We should, instead, be working to take the sting out of such natural manifestations of immaturity by reestablishing the power of adults to protect children from themselves and from one another.

We are all writers from an early age. Most of what we write is nonfiction—essays for school, letters to friends, memoranda to colleagues—in which we are trying to pass on information. We are raised with a traditional nonfiction mind-set. Even when we write love letters, we are trying to communicate how we feel and not necessarily trying to evoke an emotion in the recipient, though that might be better suited to our purpose.

It is inevitable that a loss of faith in media would contribute to a loss of faith in the content itself. Where writing began as divine communication and literacy was the privilege of a very few, writing—and the media to promote and publish that writing—is now accessible to everyone, even to the functionally illiterate. This means that the quality of available information has been degraded considerably along with the structural weaknesses of primary and secondary school education. It is now difficult to determine between what is investigative journalism, for instance, and what is baseless conspiracy theorizing. As no demands are made on the writers of media content, the demands have correspondingly increased on the readers of that content to practice a form of what Fundamentalist Christians call “discernment,” to greater and lesser degrees of success.

So what should we be teaching? Many pedagogical experts argue that schools should switch to teaching “the four Cs”—critical thinking, communication, collaboration, and creativity.3 More broadly, they believe, schools should downplay technical skills and emphasize general-purpose life skills. Most important of all will be the ability to deal with change, learn new things, and preserve your mental balance in unfamiliar situations.

It is necessary for the oppressors to approach the people in order, via subjugation, to keep them passive. This approximation, however, does not involve being with the people, or require true communication. It is accomplished by the oppressors' depositing myths indispensable to the preservation of the status quo: for example, the myth that the oppressive order is a "free society"; the myth that all persons are free to work where they wish, that if they don't like their boss they can leave him and look for another job; the myth that this order respects human rights and is therefore worthy of esteem; the myth that anyone who is industrious can become an entrepreneur--worse yet, the myth that the street vendor is as much an entrepreneur as the owner of a large factory; the myth of the universal right of education, when of all the Brazilian children who enter primary schools only a tiny fraction ever reach the university; the myth of the equality of all individuals, when the question: "Do you know who you're talking to?" is still current among us; the myth of the heroism of the oppressor classes as defenders of "Western Christian civilization" against "materialist barbarism"; the myth of the charity and generosity of the elites, when what they really do as a class is to foster selective "good deeds" (subsequently elaborated into the myth of "disinterested aid," which on the international level was severely criticized by Pope John XXIII); the myth that the dominant elites, "recognizing their duties," promote the advancement of the people, so that the people, in a gesture of gratitude, should accept the words of the elites and be conformed to them; the myth of private property as fundamental to personal human development (so long as oppressors are the only true human beings); the myth of the industriousness of the oppressors and the laziness and dishonesty of the oppressed as well as the myth of the natural inferiority of the latter and the superiority of the former.

Communication isn’t as simple as saying what you mean. How you say what you mean is crucial, and differs from one person to the next, because using language is learned social behavior: How we talk and listen are deeply influenced by cultural experience. Although we might think that our ways of saying what we mean are natural, we can run into trouble if we interpret and evaluate others as if they necessarily felt the same way we’d feel if we spoke the way they did.

Our parents invested in the future, ours as well as theirs, through their taxes. They invested their tax money in the interstate highway system, the Internet, the scientific and medical establishments, our communications system, our airline system, the space program. They invested in the future, and we are reaping the tax benefits, the benefits from the taxes they paid. Today we have assets-highways, schools and colleges, the Internet, airlines-that come from the wise investments they made.

We deny responsibility for our actions when we attribute their cause to factors outside ourselves: Vague, impersonal forces—“I cleaned my room because I had to.” Our condition, diagnosis, or personal or psychological history—“I drink because I am an alcoholic.” The actions of others—“I hit my child because he ran into the street.” The dictates of authority—“I lied to the client because the boss told me to.” Group pressure—“I started smoking because all my friends did.” Institutional policies, rules, and regulations—“I have to suspend you for this infraction because it’s the school policy.” Gender roles, social roles, or age roles—”I hate going to work, but I do it because I am a husband and a father.” Uncontrollable impulses—“I was overcome by my urge to eat the candy bar.

Skill teachers are made scarce by the belief in the value of licenses. Certification constitutes a form of market manipulation and is plausible only to a schooled mind. Most teachers of arts and trades are less skillful, less inventive, and less communicative than the best craftsmen and tradesmen. Most high-school teachers of Spanish or French do not speak the language as correctly as their pupils might after half a year of competent drills. Experimentsconducted by Angel Quintero in Puerto Rico suggest that many young teen-agers, if given the proper incentives, programs, and access to tools, are better than most schoolteachers at introducing their peers to the scientific exploration of plants, stars, and matter, and to the discovery of how and why a motor or a radio functions.

If David had been diagnosed with diabetes at a young age, members of his family, school, and church would have undoubtedly mobilized support. His caregivers would have communicated his need for dietary changes, exercise, and/or insulin. This was not the case when David exhibited the earliest signs of depression. The myth persists that mental illness is a character flaw. It is my hope that one day disorders of the brain will be treated with as much care, compassion, and tenacity as diseases of any other organs in our bodies.

The human mind is an incredible thing. It can conceive of the magnificence of the heavens and the intricacies of the basic components of matter. Yet for each mind to achieve its full potential, it needs a spark. The spark of enquiry and wonder. Often that spark comes from a teacher. Allow me to explain. I wasn’t the easiest person to teach, I was slow to learn to read and my handwriting was untidy. But when I was fourteen my teacher at my school in St Albans, Dikran Tahta, showed me how to harness my energy and encouraged me to think creatively about mathematics. He opened my eyes to maths as the blueprint of the universe itself. If you look behind every exceptional person there is an exceptional teacher. When each of us thinks about what we can do in life, chances are we can do it because of a teacher. [...] The basis for the future of education must lie in schools and inspiring teachers. But schools can only offer an elementary framework where sometimes rote-learning, equations and examinations can alienate children from science. Most people respond to a qualitative, rather than a quantitative, understanding, without the need for complicated equations. Popular science books and articles can also put across ideas about the way we live. However, only a small percentage of the population read even the most successful books. Science documentaries and films reach a mass audience, but it is only one-way communication.

In school we learn that one of the best survival strategies is being part of a clique . With our friends, we create a little, tiny world with codes for conduct, morality, dress, communication, ethnicity and sexuality. We then learn to judge everyone else who is not part of our little world by the standards that are acceptable to us. This is called "divide and conquer," and happens to be exactly how male, white patriarchal society operates. When you choose not to see how you, yourself, perpetuate this social model, your world assuredly becomes-or remains-small, "safe," persnickety, judgmental and uninspiring.

By the way, you do speak Canine, don't you?" "Canine?" asks Liz. "What's Canine?" "Canine is the language of dogs. Dear me, you don't mean to say that they still aren't teaching it in Earth schools?" Aldous seems truly horrified at the possibility. Liz shakes her head. "A pity," says Aldous, "as Canine is one of our most beautiful languages. Did you know that there are over three hundred words for love in Canine?" Liz thinks of her sweet Lucy back on Earth. "I believe it," Liz says. "It has always seemed a weakness of an Earth education that children are only taught to communicate with their own species, don't you think?" asks Aldous.

The larger buildings are now rented out and house schools and institutions more secular in mission where the Internet and fax machine replace Scripture and theological discourse as the working paradigm. Perhaps it's a good metaphor for modern society. We're too absorbed in communicating among ourselves to worry about an almighty architect.

Much of what it takes to succeed in school, at work, and in one’s community consists of cultural habits acquired by adaptation to the social environment. Such cultural adaptations are known as “cultural capital.” Segregation leads social groups to form different codes of conduct and communication. Some habits that help individuals in intensely segregated, disadvantaged environments undermine their ability to succeed in integrated, more advantaged environments. At Strive, a job training organization, Gyasi Headen teaches young black and Latino men how to drop their “game face” at work. The “game face” is the angry, menacing demeanor these men adopt to ward off attacks in their crime-ridden, segregated neighborhoods. As one trainee described it, it is the face you wear “at 12 o’clock at night, you’re in the ‘hood and they’re going to try to get you.”102 But the habit may freeze it into place, frightening people from outside the ghetto, who mistake the defensive posture for an aggressive one. It may be so entrenched that black men may be unaware that they are glowering at others. This reduces their chance of getting hired. The “game face” is a form of cultural capital that circulates in segregated underclass communities, helping its members survive. Outside these communities, it burdens its possessors with severe disadvantages. Urban ethnographer Elijah Anderson highlights the cruel dilemma this poses for ghetto residents who aspire to mainstream values and seek responsible positions in mainstream society.103 If they manifest their “decent” values in their neighborhoods, they become targets for merciless harassment by those committed to “street” values, who win esteem from their peers by demonstrating their ability and willingness to insult and physically intimidate others with impunity. To protect themselves against their tormentors, and to gain esteem among their peers, they adopt the game face, wear “gangster” clothing, and engage in the posturing style that signals that they are “bad.” This survival strategy makes them pariahs in the wider community. Police target them for questioning, searches, and arrests.104 Store owners refuse to serve them, or serve them brusquely, while shadowing them to make sure they are not shoplifting. Employers refuse to employ them.105 Or they employ them in inferior, segregated jobs. A restaurant owner may hire blacks as dishwashers, but not as wait staff, where they could earn tips.

Middle-class women, barred from higher education, began to monopolize the profession of primary-school teaching. As teachers, they read more, communicated more, and education itself became subversive of old ways of thinking. They began to write for magazines and newspapers, and started some ladies’ publications. Literacy among women doubled between 1780 and 1840. Women became health reformers. They formed movements against double standards in sexual behavior and the victimization of prostitutes. They joined in religious organizations. Some of the most powerful of them joined the antislavery movement. So, by the time a clear feminist movement emerged in the 1840s, women had become practiced organizers, agitators, speakers.

In Oklahoma, the CEO of the company that makes McDonald's apple pies told me that she had trouble finding enough Americans to handle modern factory jobs-during a recession. The days of rolling out dough and packing pies in a box were over. She needed people who could read, solve problems and communicate what had happened on their shift, and there weren't enough of them coming out of Oklahoma's high schools and community colleges.

What have the breathtaking advances in communications technology done for the human mind? Beats me. SAT scores among the top tenth of high-school students in the United States, that fraction who are prime candidates for higher education in any period, are lower today than they were in the early 1960s. Believe, if you wish, that computers and the Internet in the classroom will change all that, but I assure you, it is sheer Digibabble.

In truth, I believe the Wit is as natural a magic as a man can claim. It is the Wit that lets a flock of birds in flight suddenly wheel as one, or a school of fingerlings hold place together in a swiftly flowing stream. It is also the Wit that sends a mother to her child’s bedside just as the babe is awakening. I believe it is at the heart of all wordless communication, and that all humans possess some small aptitude for it, recognized or not.

Those who live in retirement, whose lives have fallen amid the seclusion of schools or of other walled-in and guarded dwellings, are liable to be suddenly and for a long while dropped out of the memory of their friends, the denizens of a freer world. Unaccountably, perhaps, and close upon some space of unusually frequent intercourse—some congeries of rather exciting little circumstances, whose natural sequel would rather seem to be the quickening than the suspension of communication—there falls a stilly pause, a wordless silence, a long blank of oblivion. Unbroken always is this blank; alike entire and unexplained. The letter, the message once frequent, are cut off; the visit, formerly periodical, ceases to occur; the book, paper, or other token that indicated remembrance, comes no more. Always there are excellent reasons for these lapses, if the hermit but knew them. Though he is stagnant in his cell, his connections without are whirling in the very vortex of life. That void interval which passes for him so slowly that the very clocks seem at a stand, and the wingless hours plod by in the likeness of tired tramps prone to rest at milestones—that same interval, perhaps, teems with events, and pants with hurry for his friends. The hermit—if he be a sensible hermit—will swallow his own thoughts, and lock up his own emotions during these weeks of inward winter. He will know that Destiny designed him to imitate, on occasion, the dormouse, and he will be conformable: make a tidy ball of himself, creep into a hole of life's wall, and submit decently to the drift which blows in and soon blocks him up, preserving him in ice for the season. Let him say, "It is quite right: it ought to be so, since so it is." And, perhaps, one day his snow-sepulchre will open, spring's softness will return, the sun and south-wind will reach him; the budding of hedges, and carolling of birds and singing of liberated streams will call him to kindly resurrection. Perhaps this may be the case, perhaps not: the frost may get into his heart and never thaw more; when spring comes, a crow or a pie may pick out of the wall only his dormouse-bones. Well, even in that case, all will be right: it is to be supposed he knew from the first he was mortal, and must one day go the way of all flesh, As well soon as syne.

..technological breakthroughs, such as the Internet, have made international communications not just possible but commonplace. However, for most Americans, these international conversations are viable only if the other side speaks English. In this new international era, Americans find themselves locked in a monolingual society. How strange that, instead of viewing those who speak other languages as welcome assets to our nation, some seem eager to erase linguistic diversity.

They can’t all be as charming as me,” Vieve replied with a smile. “Or as adorable as me,” added Soap, coming up behind Vieve and nicking her cap. “Good evening, Miss Temminnick; Vieve. To what do we owe this honor? Shouldn’t you be watching a play or something highfalutin in town?” “Give it back!” Vieve made a grab for her hat, but Soap held it out of reach. “Can’t stand the theater.” “And I’m not allowed,” Sophronia added. “But Soap, Vieve and I were wondering if you could help us get out?” “Out?” “We want to pay a visit to Bunson’s.” “But why? No one will be there.” “Exactly,” crowed Vieve. “They’ve got something we want to see.” Soap was suspicious. “What kind of something?” “A communication machine,” Sophronia explained. Vieve nodded, grinning. Soap looked back and forth between them. He ended with Sophronia. “Not you as well? Gone barmy over mechanics, have you? I should never have introduced you two. It’ll all end in tears and oil.

Do preschoolers need all the trappings of elementary school . . . ? The faux academic overstimulation? The enforced choices? The cult-like obsession with readiness? I would say, mostly, they do not. And I think some of these trappings, such as the notorious print-rich environments we encountered with their busy totems to industriousness, can actually interfere with the task of becoming a good communicator and a literate person. We spend a lot of energy on creating print-rich environments but that’s not at all the same thing as creating a language-rich environment. Consider again the hope that Finland offers; its guidelines for preprimary (preschool) education remind us that: “The basis for emerging literacy is that children have heard and listened, they have been heard, they have spoken and been spoken to, people have discussed things with them, and they have asked questions and received answers.” For our young children, what else is there to wish for?

She rambled on and on about how my attending a new private school was going to be a “stressful time of tremendous personal growth” and how my best “coping mechanism” would be to “communicate” my “thoughts and feelings.” I was absolutely ECSTATIC because you can communicate with a NEW CELL PHONE! Right?! I kind of zoned out on most of what my mom was saying because I was DAYDREAMING about all of the cool ring tones, music, and movies I was going to download. It was going to be LOVE AT FIRST SIGHT!

The function of high school, then, is not so much to communicate knowledge as to oblige children finally to accept the grading system as a measure of their inner excellence. And a function of the self-destructive process in American children is to make them willing to accept not their own, but a variety of other standards, like a grading system, for measuring themselves. It is thus apparent that the way American culture is now integrated it would fall apart if it did not engender feelings of inferiority and worthlessnes.

And that is why I would propose that, in our teaching of the humanities, we should emphasize the enduring creations of the past. The schools should stay as far from contemporary works as possible. Because of the nature of the communications industry, our students have continuous access to the popular arts of their own times - its music, rhetoric, design, literature, architecture. Their knowledge of the form and content of these arts is by no means satisfactory. But their ignorance of the form and content of the art of the past is cavernous.

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations. The stretch of Hudson Street where I live is each day the scene of an intricate sidewalk ballet. I make my own first entrance into it a little after eight when I put out my garbage gcan, surely a prosaic occupation, but I enjoy my part, my little clang, as the junior droves of junior high school students walk by the center of the stage dropping candy wrapper. (How do they eat so much candy so early in the morning?) While I sweep up the wrappers I watch the other rituals of the morning: Mr Halpert unlocking the laundry's handcart from its mooring to a cellar door, Joe Cornacchia's son-in-law stacking out the empty crates from the delicatessen, the barber bringing out his sidewalk folding chair, Mr. Goldstein arranging the coils of wire which proclaim the hardware store is open, the wife of the tenement's super intendent depositing her chunky three-year-old with a toy mandolin on the stoop, the vantage point from which he is learning English his mother cannot speak. Now the primary childrren, heading for St. Luke's, dribble through the south; the children from St. Veronica\s cross, heading to the west, and the children from P.S 41, heading toward the east. Two new entrances are made from the wings: well-dressed and even elegant women and men with brief cases emerge from doorways and side streets. Most of these are heading for the bus and subways, but some hover on the curbs, stopping taxis which have miraculously appeared at the right moment, for the taxis are part of a wider morning ritual: having dropped passengers from midtown in the downtown financial district, they are now bringing downtowners up tow midtown. Simultaneously, numbers of women in housedresses have emerged and as they crisscross with one another they pause for quick conversations that sound with laughter or joint indignation, never, it seems, anything in between. It is time for me to hurry to work too, and I exchange my ritual farewell with Mr. Lofaro, the short, thick bodied, white-aproned fruit man who stands outside his doorway a little up the street, his arms folded, his feet planted, looking solid as the earth itself. We nod; we each glance quickly up and down the street, then look back at eachother and smile. We have done this many a morning for more than ten years, and we both know what it means: all is well. The heart of the day ballet I seldom see, because part off the nature of it is that working people who live there, like me, are mostly gone, filling the roles of strangers on other sidewalks. But from days off, I know enough to know that it becomes more and more intricate. Longshoremen who are not working that day gather at the White Horse or the Ideal or the International for beer and conversation. The executives and business lunchers from the industries just to the west throng the Dorgene restaurant and the Lion's Head coffee house; meat market workers and communication scientists fill the bakery lunchroom.

Imagine you live on a planet where the dominant species is far more intellectually sophisticated than human beings but often keeps humans as companion animals. They are called the Gorns. They communicate with each other via a complex combination of telepathy, eye movements & high-pitched squeaks, all completely unintelligible & unlearnable by humans, whose brains are prepared for verbal language acquisition only. Humans sometimes learn the meaning of individual sounds by repeated association with things of relevance to them. The Gorns & humans bond strongly but there are many Gorn rules that humans must try to assimilate with limited information & usually high stakes. You are one of the lucky humans who lives with the Gorns in their dwelling. Many other humans are chained to small cabanas in the yard or kept in outdoor pens of varying size. They are so socially starved they cannot control their emotions when a Gorn goes near them. The Gorns agree that they could never be House-Humans. The dwelling you share with your Gorn family is filled with water-filled porcelain bowls.Every time you try to urinate in one,nearby Gorn attack you. You learn to only use the toilet when there are no Gorns present. Sometimes they come home & stuff your head down the toilet for no apparent reason. You hate this & start sucking up to the Gorns when they come home to try & stave this off but they view this as evidence of your guilt. You are also punished for watching videos, reading books, talking to other human beings, eating pizza or cheesecake, & writing letters. These are all considered behavior problems by the Gorns. To avoid going crazy, once again you wait until they are not around to try doing anything you wish to do. While they are around, you sit quietly, staring straight ahead. Because they witness this good behavior you are so obviously capable of, they attribute to “spite” the video watching & other transgressions that occur when you are alone. Obviously you resent being left alone, they figure. You are walked several times a day and left crossword puzzle books to do. You have never used them because you hate crosswords; the Gorns think you’re ignoring them out of revenge. Worst of all, you like them. They are, after all, often nice to you. But when you smile at them, they punish you, likewise for shaking hands. If you apologize they punish you again. You have not seen another human since you were a small child. When you see one you are curious, excited & afraid. You really don’t know how to act. So, the Gorn you live with keeps you away from other humans. Your social skills never develop. Finally, you are brought to “training” school. A large part of the training consists of having your air briefly cut off by a metal chain around your neck. They are sure you understand every squeak & telepathic communication they make because sometimes you get it right. You are guessing & hate the training. You feel pretty stressed out a lot of the time. One day, you see a Gorn approaching with the training collar in hand. You have PMS, a sore neck & you just don’t feel up to the baffling coercion about to ensue. You tell them in your sternest voice to please leave you alone & go away. The Gorns are shocked by this unprovoked aggressive behavior. They thought you had a good temperament. They put you in one of their vehicles & take you for a drive. You watch the attractive planetary landscape going by & wonder where you are going. You are led into a building filled with the smell of human sweat & excrement. Humans are everywhere in small cages. Some are nervous, some depressed, most watch the goings on on from their prisons. Your Gorns, with whom you have lived your entire life, hand you over to strangers who drag you to a small room. You are terrified & yell for your Gorn family to help you. They turn & walk away.You are held down & given a lethal injection. It is, after all, the humane way to do it.

As concerning marriage, besides that it is a covenant, the entrance into which only is free, but the continuance in it forced and compulsory, having another dependence than that of our own free will, and a bargain commonly contracted to other ends, there almost always happens a thousand intricacies in it to unravel, enough to break the thread and to divert the current of a lively affection: whereas friendship has no manner of business or traffic with aught but itself. Moreover, to say truth, the ordinary talent of women is not such as is sufficient to maintain the conference and communication required to the support of this sacred tie; nor do they appear to be endued with constancy of mind, to sustain the pinch of so hard and durable a knot. And doubtless, if without this, there could be such a free and voluntary familiarity contracted, where not only the souls might have this entire fruition, but the bodies also might share in the alliance, and a man be engaged throughout, the friendship would certainly be more full and perfect; but it is without example that this sex has ever yet arrived at such perfection; and, by the common consent of the ancient schools, it is wholly rejected from it.

teachers typically gave students no more than a second or two before they directed the question to another student or answered the question themselves. They also tended to repeat or paraphrase the question several times rather than silently wait for the student to formulate a response. Although such rapid question/answer patterns are typical of audiolingual classes, they also occur in communicative instruction. Finding a balance between placing too much pressure on students to respond quickly and creating awkward silences seems to be a real challenge. Research has shown that when teachers are trained to give their students more time to respond to questions, not only do students produce more responses but their responses are also longer and more complex. Not surprisingly, this effect has been observed to be stronger with open/referential questions compared with closed/display questions (Long et al. 1985). In classrooms with students at different age levels and in different kinds of instruction, finding the right balance can lead to students providing fuller answers, expanding their ideas, and more successfully processing the material to be learned. Study 10: Time for learning languages in school

What I have said about the newspapers and the movies applies equally to the radio, to television, and even to bookselling. Thus we are in an age where the enormous per capita bulk of communication is met by an ever-thinning stream of total bulk of communication. More and more we must accept a standardized inoffensive and insignificant product which, like the white bread of the bakeries, is made rather for its keeping and selling properties than for its food value. This is fundamentally an external handicap of modern communication, but it is paralleled by another which gnaws from within. This is the cancer of creative narrowness and feebleness. In the old days, the young man who wished to enter the creative arts might either have plunged in directly or prepared himself by a general schooling, perhaps irrelevant to the specific tasks he finally undertook, but which was at least a searching discipline of his abilities and taste. Now the channels of apprenticeship are largely silted up. Our elementary and secondary schools are more interested in formal classroom discipline than in the intellectual discipline of learning something thoroughly, and a great deal of the serious preparation for a scientific or a literary course is relegated to some sort of graduate school or other.

The power of church, state, school or public opinion, or of a monopoly of the instruments of communication, may be so used as to impoverish and imprison the mind. One idea insinuated into the mind may take possession of it and exercise a hypnotic spell. Two or more ideas are better, but if these are methodically selected to suit the purpose of an authority, they still deny freedom. Whoever determines what alternatives shall be made known to man controls what that man should choose from. He is deprived of freedom in proportion as he is denied access to any ideas, or is confined to any range of ideas short of the totality of relevant possibilities.

What we are talking about is a kind of super-reflex, a fundamental physiological ability of which we are barely aware. And like all specialized human traits, some people have much more mastery over this reflex than others. Part of what it means to have a powerful or persuasive personality, then, is that you can draw others into your own rhythms and dictate the terms of the interaction. In some studies, students who have a high degree of synchrony with their teachers are happier, more enthused, interested, and easygoing. What I felt with Gau was that I was being seduced, not in the sexual sense, of course, but in a global way, that our conversation was being conducted on his terms, not mine. I felt I was becoming synchronized with him. "Skilled musicians know this, and good speakers," says Joseph Cappella, who teaches at the Annenberg School of Communication at the University of Pennsylvania. "They know when the crowds are with them, literally in synchrony with them, in movements and nods and stillness in moments of attention." It is a strange thing to admit, because I didn't want to be drawn in. I was on guard against it. But the essence of Salesmen is that, on some level, they cannot be resisted. "Tom can build a level of trust and rapport in five to ten minutes that most people will take half an hour to do," Moine says to Gau.

We can say all the right things about the Bible, and even read it regularly, but when life gets difficult, or just a bit boring, we look for new words, new revelation, and new experiences to bring us closer to God. We feel rather ho-hum about the New Testament’s description of heaven, but we are mesmerized by the accounts of school-age children who claim to have gone there and back. From magazine articles about “My Conversation with God” (see chapter 2), to best-selling books where God is depicted as giving special, private communications, we can easily operate as if the Bible were not enough. If we could only have something more than the Scriptures, then we would be really close to Jesus and know his love for us.

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.

i. You’re in fourth grade and it’s autumn and your teacher is handing out catalogs, bright yellow paper pamphlets that crinkle like autumn leaves. You are ravenous, willing the ink to manifest itself into something palpable, pages and pages of words for you to consume, bright covers binding stories of people and places and things you’ve never encountered. The other students shove their already-crumpled copies into their Take-Home folders. ii. You’re in fourth grade and it’s winter and last night the books tumbled off your shelf like the falling snow outside, swelling and piling and overtaking everything—too much stuff, no place to put it all. Your favorite subject in school is Reading, and you can’t understand why no one else seems quite as delighted. It’s all made-up, see? you tell them, even the real stuff. They stare at you, bewildered, as you skip ahead in the enormous anthology of short stories, anxious to find something else that satisfies, trying to ignore the bored mumbles of the two boys next to you. Your other favorite subject is Silent Reading. iii. You’re in fourth grade and it’s spring which means chirping birds and blooming flowers and it’s old news, really, because every time you crack the spine on a new stack of yellowed pages you feel reborn. Your teacher says there won’t be Reading today, there’s something special instead, and your heart sinks as she leads the murmuring class down to the gym, light-up sneakers squeaking on the scuffed tiles. You get there and it’s not the gym, it’s Eden, shelves and shelves of vibrant covers vying for your attention. You’re torn between shoving your old, well-loved favorites under the noses of your disinterested friends and searching for new words to devour. You’re a prospector sifting for riches in the middle of the GOLD Rush, you’re a miner in a cave, you run the titles over your tongue like lollipops, wishing you could just swallow them whole. iv. You’ve finished fourth grade and it’s summer and you giggle when you get the letter in the mail reminding all students to finish one book by the end of break. You already finished one book the first day of vacation, and another the day after that. You still can’t understand why nobody else seems to get it—reading is not a hobby or a chore or a subject, it’s a lifestyle, a method of transportation, a communication that speaks directly to the soul. You decide that the only option is to become a writer when you grow up, and write a book that will fill the parts of people they didn’t even know were empty. You will write a book that they will want to read, and then they will understand.

The Bill of Rights is largely a prescription for preventing government from restricting the flow of information and ideas. But the Founding Fathers did not foresee that tyranny by government might be superseded by another sort of problem altogether, namely, the corporate state, which through television now controls the flow of public discourse in America. I raise no strong objection to this fact (at least not here) and have no intention of launching into a standard-brand complaint against the corporate state. I merely note the fact with apprehension, as did George Gerbner, Dean of the Annenberg School of Communication, when he wrote: Television is the new state religion run by a private Ministry of Culture (the three networks), offering a universal curriculum for all people, financed by a form of hidden taxation without representation. You pay when you wash, not when you watch, and whether or not you care to watch.

So which theory did Lagos believe in? The relativist or the universalist?" "He did not seem to think there was much of a difference. In the end, they are both somewhat mystical. Lagos believed that both schools of thought had essentially arrived at the same place by different lines of reasoning." "But it seems to me there is a key difference," Hiro says. "The universalists think that we are determined by the prepatterned structure of our brains -- the pathways in the cortex. The relativists don't believe that we have any limits." "Lagos modified the strict Chomskyan theory by supposing that learning a language is like blowing code into PROMs -- an analogy that I cannot interpret." "The analogy is clear. PROMs are Programmable Read-Only Memory chips," Hiro says. "When they come from the factory, they have no content. Once and only once, you can place information into those chips and then freeze it -- the information, the software, becomes frozen into the chip -- it transmutes into hardware. After you have blown the code into the PROMs, you can read it out, but you can't write to them anymore. So Lagos was trying to say that the newborn human brain has no structure -- as the relativists would have it -- and that as the child learns a language, the developing brain structures itself accordingly, the language gets 'blown into the hardware and becomes a permanent part of the brain's deep structure -- as the universalists would have it." "Yes. This was his interpretation." "Okay. So when he talked about Enki being a real person with magical powers, what he meant was that Enki somehow understood the connection between language and the brain, knew how to manipulate it. The same way that a hacker, knowing the secrets of a computer system, can write code to control it -- digital namshubs?" "Lagos said that Enki had the ability to ascend into the universe of language and see it before his eyes. Much as humans go into the Metaverse. That gave him power to create nam-shubs. And nam-shubs had the power to alter the functioning of the brain and of the body." "Why isn't anyone doing this kind of thing nowadays? Why aren't there any namshubs in English?" "Not all languages are the same, as Steiner points out. Some languages are better at metaphor than others. Hebrew, Aramaic, Greek, and Chinese lend themselves to word play and have achieved a lasting grip on reality: Palestine had Qiryat Sefer, the 'City of the Letter,' and Syria had Byblos, the 'Town of the Book.' By contrast other civilizations seem 'speechless' or at least, as may have been the case in Egypt, not entirely cognizant of the creative and transformational powers of language. Lagos believed that Sumerian was an extraordinarily powerful language -- at least it was in Sumer five thousand years ago." "A language that lent itself to Enki's neurolinguistic hacking." "Early linguists, as well as the Kabbalists, believed in a fictional language called the tongue of Eden, the language of Adam. It enabled all men to understand each other, to communicate without misunderstanding. It was the language of the Logos, the moment when God created the world by speaking a word. In the tongue of Eden, naming a thing was the same as creating it. To quote Steiner again, 'Our speech interposes itself between apprehension and truth like a dusty pane or warped mirror. The tongue of Eden was like a flawless glass; a light of total understanding streamed through it. Thus Babel was a second Fall.' And Isaac the Blind, an early Kabbalist, said that, to quote Gershom Scholem's translation, 'The speech of men is connected with divine speech and all language whether heavenly or human derives from one source: the Divine Name.' The practical Kabbalists, the sorcerers, bore the title Ba'al Shem, meaning 'master of the divine name.'" "The machine language of the world," Hiro says.

I felt as though the temple curtain had been drawn aside without warning and I, a goggle-eyed stranger somehow mistaken for an initiate, had been ushered into the sanctuary to witness the mystery of mysteries. I saw a phantasmagoria, a living tapestry of forms jeweled in minute detail. They danced together like guests at a rowdy wedding. They changed their shapes. Within themselves they juggled geometrical shards like the fragments in a kaleidoscope. They sent forth extensions of themselves like the flares of suns. Yet all their activity was obviously interrelated; each being's actions were in step with its neighbors'. They were like bees swarming: They obviously recognised each other and were communicating avidly, but it was impossible to know what they were saying. They enacted a pageant whose beauty awed me. As the lights came back on, the auditorium seemed dull and unreal.I'd been watching various kinds of ordinary cells going about their daily business, as seen through a microscope and recorded by the latest time-lapse movie techniques. The filmmaker frankly admitted that neither he nor anyone else knew just what the cells were doing, or how and why they were doing it. We biologists, especially during our formative years in school, spent most of our time dissecting dead animals and studying preparations of dead cells stained to make their structures more easily visible—"painted tombstones," as someone once called them. Of course, we all knew that life was more a process than a structure, but we tended to forget this, because a structure was so much easier to study. This film reminded me how far our static concepts still were from the actual business of living. As I thought how any one of those scintillating cells potentially could become a whole speckled frog or a person, I grew surer than ever that my work so far had disclosed only a few aspects of a process-control system as varied and widespread as life itself, of which we'd been ignorant until then.

to be open and straightforward about their needs for attention in a social setting. It is equally rare for members of a group in American culture to honestly and openly express needs that might be in conflict with that individual’s needs. This value of not just honestly but also openly fully revealing the true feelings and needs present in the group is vital for it’s members to feel emotional safe. It is also vital to keeping the group energy up and for giving the feedback that allows it’s members to know themselves, where they stand in relation to others and for spiritual/psychological growth. Usually group members will simply not object to an individual’s request to take the floor—but then act out in a passive-aggressive manner, by making noise or jokes, or looking at their watches. Sometimes they will take the even more violent and insidious action of going brain-dead while pasting a jack-o’-lantern smile on their faces. Often when someone asks to read something or play a song in a social setting, the response is a polite, lifeless “That would be nice.” In this case, N.I.C.E. means “No Integrity or Congruence Expressed” or “Not Into Communicating Emotion.” So while the sharer is exposing his or her vulnerable creation, others are talking, whispering to each other, or sitting looking like they are waiting for the dental assistant to tell them to come on back. No wonder it’s so scary to ask for people’s attention. In “nice” cultures, you are probably not going to get a straight, open answer. People let themselves be oppressed by someone’s request—and then blame that someone for not being psychic enough to know that “Yes” meant “No.” When were we ever taught to negotiate our needs in relation to a group of people? In a classroom? Never! The teacher is expected to take all the responsibility for controlling who gets heard, about what, and for how long. There is no real opportunity to learn how to nonviolently negotiate for the floor. The only way I was able to pirate away a little of the group’s attention in the school I attended was through adolescent antics like making myself fart to get a few giggles, or asking the teacher questions like, “Why do they call them hemorrhoids and not asteroids?” or “If a number two pencil is so popular, why is it still number two,” or “What is another word for thesaurus?” Some educational psychologists say that western culture schools are designed to socialize children into what is really a caste system disguised as a democracy. And in once sense it is probably good preparation for the lack of true democratic dynamics in our culture’s daily living. I can remember several bosses in my past reminding me “This is not a democracy, this is a job.” I remember many experiences in social groups, church groups, and volunteer organizations in which the person with the loudest voice, most shaming language, or outstanding skills for guilting others, controlled the direction of the group. Other times the pain and chaos of the group discussion becomes so great that people start begging for a tyrant to take charge. Many times people become so frustrated, confused and anxious that they would prefer the order that oppression brings to the struggle that goes on in groups without “democracy skills.” I have much different experiences in groups I work with in Europe and in certain intentional communities such as the Lost Valley Educational Center in Eugene, Oregon, where the majority of people have learned “democracy skills.” I can not remember one job, school, church group, volunteer organization or town meeting in mainstream America where “democracy skills” were taught or practiced.

Did you ever consider how ridiculous it would be to try to cram on a farm—to forget to plant in the spring, play all summer and then cram in the fall to bring in the harvest? The farm is a natural system. The price must be paid and the process followed. You always reap what you sow; there is no shortcut. This principle is also true, ultimately, in human behavior, in human relationships. They, too, are natural systems based on the law of the harvest. In the short run, in an artificial social system such as school, you may be able to get by if you learn how to manipulate the man-made rules, to “play the game.” In most one-shot or short-lived human interactions, you can use the Personality Ethic to get by and to make favorable impressions through charm and skill and pretending to be interested in other people’s hobbies. You can pick up quick, easy techniques that may work in short-term situations. But secondary traits alone have no permanent worth in long-term relationships. Eventually, if there isn’t deep integrity and fundamental character strength, the challenges of life will cause true motives to surface and human relationship failure will replace short-term success. Many people with secondary greatness—that is, social recognition for their talents—lack primary greatness or goodness in their character. Sooner or later, you’ll see this in every long-term relationship they have, whether it is with a business associate, a spouse, a friend, or a teenage child going through an identity crisis. It is character that communicates most eloquently. As Emerson once put it, “What you are shouts so loudly in my ears I cannot hear what you say.” There are, of course, situations where people have character strength but they lack communication skills, and that undoubtedly affects the quality of relationships as well. But the effects are still secondary. In the last analysis, what we are communicates far more eloquently than anything we say or do. We all know it. There are people we trust absolutely because we know their character. Whether they’re eloquent or not, whether they have the human relations techniques or not, we trust them, and we work successfully with them. In the words of William George Jordan, “Into the hands of every individual is given a marvelous power for good or evil—the silent, unconscious, unseen influence of his life. This is simply the constant radiation of what man really is, not what he pretends to be.

I want to convince you that intellectual property is important, that it is something that any informed citizen needs to know a little about, in the same way that any informed citizen needs to know at least something about the environment, or civil rights, or the way the economy works. I will try my best to be fair, to explain the issues and give both sides of the argument. Still, you should know that this is more than mere description. In the pages that follow, I try to show that current intellectual property policy is overwhelmingly and tragically bad in ways that everyone, and not just lawyers or economists, should care about. We are making bad decisions that will have a negative effect on our culture, our kids’ schools, and our communications networks; on free speech, medicine, and scientific research. We are wasting some of the promise of the Internet, running the risk of ruining an amazing system of scientific innovation, carving out an intellectual property exemption to the First Amendment. I do not write this as an enemy of intellectual property, a dot-communist ready to end all property rights; in fact, I am a fan. It is precisely because I am a fan that I am so alarmed about the direction we are taking.

The teachings of impermanence and lack of independent existence are not difficult to understand intellectually; when you hear these teachings you may think that they are quite true. On a deeper level, however, you probably still identify yourself as “me” and identify others as “them” or “you.” On some level you likely say to yourself, “I will always be me; I have an identity that is important.” I, for example, say to myself, “I am a Buddhist priest; not a Christian or Islamic one. I am a Japanese person, not an American or a Chinese one.” If we did not assume that we have this something within us that does not change, it would be very difficult for us to live responsibly in society. This is why people who are unfamiliar with Buddhism often ask, “If there were no unchanging essential existence, doesn’t that mean I would not be responsible for my past actions, since I would be a different person than in the past?” But of course that is not what the Buddha meant when he said we have no unchanging atman or essential existence. To help us understand this point, we can consider how our life resembles a river. Each moment the water of a river is flowing and different, so it is constantly changing, but there is still a certain continuity of the river as a whole. The Mississippi River, for example, was the river we know a million years ago. And yet, the water flowing in the Mississippi is always different, always new, so there is actually no fixed thing that we can say is the one and only Mississippi River. We can see this clearly when we compare the source of the Mississippi in northern Minnesota, a small stream one can jump over, to the river’s New Orleans estuary, which seems as wide as an ocean. We cannot say which of these is the true Mississippi: it is just a matter of conditions that lets us call one or the other of these the Mississippi. In reality, a river is just a collection of masses of flowing water contained within certain shapes in the land. “Mississippi River” is simply a name given to various conditions and changing elements. Since our lives are also just a collection of conditions, we cannot say that we each have one true identity that does not change, just as we cannot say there is one true Mississippi River. What we call the “self ” is just a set of conditions existing within a collection of different elements. So I cannot say that there is an unchanging self that exists throughout my life as a baby, as a teenager, and as it is today. Things that I thought were important and interesting when I was an elementary or high school student, for example, are not at all interesting to me now; my feelings, emotions, and values are always changing. This is the meaning of the teaching that everything is impermanent and without independent existence. But we still must recognize that there is a certain continuity in our lives, that there is causality, and that we need to be responsible for what we did yesterday. In this way, self-identity is important. Even though in actuality there is no unchanging identity, I still must use expressions like “when I was a baby ..., when I was a boy ..., when I was a teenager. ...” To speak about changes in our lives and communicate in a meaningful way, we must speak as if we assumed that there is an unchanging “I” that has been experiencing the changes; otherwise, the word “change” has no meaning. But according to Buddhist philosophy, self-identity, the “I,” is a creation of the mind; we create self-identity because it’s convenient and useful in certain ways. We must use self-identity to live responsibly in society, but we should realize that it is merely a tool, a symbol, a sign, or a concept. Because it enables us to think and discriminate, self-identity allows us to live and function. Although it is not the only reality of our lives, self-identity is a reality for us, a tool we must use to live with others in society.

I think that thinking of our material universe, the one we perceive with our sense, as the only thing is not only foolish, it is arrogant. As well as, if I may add, in contradiction to theoretical physics. I believe — I have always believed — that there is meaning and purpose to life, although we may not understand that meaning and purpose. I think we catch glimpses of it here and there, and I honestly think that the universe communicates it to us, if we can listen for it — if our perceptions are finely enough tuned. All my life, I’ve had a strong sense of purpose, of being here for a reason that I might not at that moment understand, but that something, somewhere, understood. The times I’ve been unhappy in my life are when I’ve gone off the path, when I’ve realized that I made a choice taking me away from the way I was supposed to go. I remember what it was like to go to law school and to feel, so deeply that it went to my core, as though I was in the wrong place, as though I had stepped off the path. The path itself feels narrow and rocky, sometimes. Sometimes it feels as though I’m walking along a gulley, or a high cliff with winds. But it feels like a path, as though I’m going somewhere. I don’t know how to talk about this except by saying that we have instincts, and our instincts tell us these things, and we have to trust them.

The cane is just not going to cut it. I shared with some of my colleagues that these brothers live in neighborhoods where they are getting whapped with a piece of stick all night, stabbed with knives, and pegged with screwdrivers that have been sharpened down, and they are leaking blood. When you come to a fella without even interviewing him, without sitting him down to find out why you did what you did, your only interest is caning him, because you are burned out and frustrated yourself. You say to him, ‘Bend over, you are getting six.’ And the boy grits his teeth, skin up his face, takes those six cuts, and he is gone. But have you really been effective? Caning him is no big deal, because he’s probably ducking bullets at night. He has a lot more things on his mind than that. On the other hand, we can further send our delinquent students into damnation by telling them they are no body and all we want to do is punish, punish, punish. Here at R.M. Bailey, we have been trying a lot of different things. But at the end of the day, nothing that we do is better than the voice itself. Nothing is better than talking to the child, listening, developing trust, developing a friendship. Feel free to come to me anytime if something is bothering you, because I was your age once before. Charles chuck Mackey, former vice principal and coach of the R. M. Bailey Pacers school.

Gadgetry will continue to relieve mankind of tedious jobs. Kitchen units will be devised that will prepare ‘automeals,’ heating water and converting it to coffee; toasting bread; frying, poaching or scrambling eggs, grilling bacon, and so on. Breakfasts will be ‘ordered’ the night before to be ready by a specified hour the next morning. Communications will become sight-sound and you will see as well as hear the person you telephone. The screen can be used not only to see the people you call but also for studying documents and photographs and reading passages from books. Synchronous satellites, hovering in space will make it possible for you to direct-dial any spot on earth, including the weather stations in Antarctica. [M]en will continue to withdraw from nature in order to create an environment that will suit them better. By 2014, electroluminescent panels will be in common use. Ceilings and walls will glow softly, and in a variety of colors that will change at the touch of a push button. Robots will neither be common nor very good in 2014, but they will be in existence. The appliances of 2014 will have no electric cords, of course, for they will be powered by long- lived batteries running on radioisotopes. “[H]ighways … in the more advanced sections of the world will have passed their peak in 2014; there will be increasing emphasis on transportation that makes the least possible contact with the surface. There will be aircraft, of course, but even ground travel will increasingly take to the air a foot or two off the ground. [V]ehicles with ‘Robot-brains’ … can be set for particular destinations … that will then proceed there without interference by the slow reflexes of a human driver. [W]all screens will have replaced the ordinary set; but transparent cubes will be making their appearance in which three-dimensional viewing will be possible. [T]he world population will be 6,500,000,000 and the population of the United States will be 350,000,000. All earth will be a single choked Manhattan by A.D. 2450 and society will collapse long before that! There will, therefore, be a worldwide propaganda drive in favor of birth control by rational and humane methods and, by 2014, it will undoubtedly have taken serious effect. Ordinary agriculture will keep up with great difficulty and there will be ‘farms’ turning to the more efficient micro-organisms. Processed yeast and algae products will be available in a variety of flavors. The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction…. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran". [M]ankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014. [T]he most glorious single word in the vocabulary will have become work! in our a society of enforced leisure.

ever. Amen. Thank God for self-help books. No wonder the business is booming. It reminds me of junior high school, where everybody was afraid of the really cool kids because they knew the latest, most potent putdowns, and were not afraid to use them. Dah! But there must be another reason that one of the best-selling books in the history of the world is Men Are From Mars, Women Are From Venus by John Gray. Could it be that our culture is oh so eager for a quick fix? What a relief it must be for some people to think “Oh, that’s why we fight like cats and dogs, it is because he’s from Mars and I am from Venus. I thought it was just because we’re messed up in the head.” Can you imagine Calvin Consumer’s excitement and relief to get the video on “The Secret to her Sexual Satisfaction” with Dr. GraySpot, a picture chart, a big pointer, and an X marking the spot. Could that “G” be for “giggle” rather than Dr. “Graffenberg?” Perhaps we are always looking for the secret, the gold mine, the G-spot because we are afraid of the real G-word: Growth—and the energy it requires of us. I am worried that just becoming more educated or well-read is chopping at the leaves of ignorance but is not cutting at the roots. Take my own example: I used to be a lowly busboy at 12 East Restaurant in Florida. One Christmas Eve the manager fired me for eating on the job. As I slunk away I muttered under my breath, “Scrooge!” Years later, after obtaining a Masters Degree in Psychology and getting a California license to practice psychotherapy, I was fired by the clinical director of a psychiatric institute for being unorthodox. This time I knew just what to say. This time I was much more assertive and articulate. As I left I told the director “You obviously have a narcissistic pseudo-neurotic paranoia of anything that does not fit your myopic Procrustean paradigm.” Thank God for higher education. No wonder colleges are packed. What if there was a language designed not to put down or control each other, but nurture and release each other to grow? What if you could develop a consciousness of expressing your feelings and needs fully and completely without having any intention of blaming, attacking, intimidating, begging, punishing, coercing or disrespecting the other person? What if there was a language that kept us focused in the present, and prevented us from speaking like moralistic mini-gods? There is: The name of one such language is Nonviolent Communication. Marshall Rosenberg’s Nonviolent Communication provides a wealth of simple principles and effective techniques to maintain a laser focus on the human heart and innocent child within the other person, even when they have lost contact with that part of themselves. You know how it is when you are hurt or scared: suddenly you become cold and critical, or aloof and analytical. Would it not be wonderful if someone could see through the mask, and warmly meet your need for understanding or reassurance? What I am presenting are some tools for staying locked onto the other person’s humanness, even when they have become an alien monster. Remember that episode of Star Trek where Captain Kirk was turned into a Klingon, and Bones was freaking out? (I felt sorry for Bones because I’ve had friends turn into Cling-ons too.) But then Spock, in his cool, Vulcan way, performed a mind meld to determine that James T. Kirk was trapped inside the alien form. And finally Scotty was able to put some dilithium crystals into his phaser and destroy the alien cloaking device, freeing the captain from his Klingon form. Oh, how I wish that, in my youth or childhood,