Community Building Quotes

Heroes didn't leap tall buildings or stop bullets with an outstretched hand; they didn't wear boots and capes. They bled, and they bruised, and their superpowers were as simple as listening, or loving. Heroes were ordinary people who knew that even if their own lives were impossibly knotted, they could untangle someone else's. And maybe that one act could lead someone to rescue you right back.

There is immense power when a group of people with similar interests gets together to work toward the same goals.

To build an effective community, everyone must realize that their community is bigger than them.

He who masters the power formed by a group of people working together has within his grasp one of the greatest powers known to man.

To build community requires vigilant awareness of the work we must continually do to undermine all the socialization that leads us to behave in ways that perpetuate domination.

The problem, Mitch, is that we don't believe we are as much alike as we are. Whites and blacks, Catholics and Protestants, men and women. If we saw each other as more alike, we might be very eager to join in one big human family in this world, and to care about that family the way we care about our own. But believe me, when you are dying, you see it is true. We all have the same beginning - birth - and we all have the same end - death. So how different can we be? Invest in the human family. Invest in people. Build a little community of those you love and who love you.

You make a difference about your life it's a knock on the head of mind setting your life you see the stars they shine across the way you build a bridge you make it shine the only way to make a difference is to help the community!

Genocide, after all, is an exercise in community building.

Electronic communities build nothing. You wind up with nothing. We are dancing animals. How beautiful it is to get up and go out and do something. We are here on Earth to fart around. Don't let anybody tell you any different.

Invest in the human family. Invest in people. Build a little community of those you love and who love you.

I have for a long time felt that our society is becoming more and more fractured and divisive and that you could go a whole day without really talking to another person. If you give people a good book to talk about, you can build a community out of a diverse group. A common language grows out of it.

I convinced myself I was fully justified in destroying the world by destroying the Mind Upload Community before it got started, and when that seemed impossible, I conceived the idea of infecting the world’s OIM and going to this Utopia Annette was building in 2585.

Every human activity can be put at the service of the divine and of love. We should all exercise our gift to build community.

The way the words say what I mean, how they twist and turn language, how they connect with people. How they build community.

Security comes first from inside of you. Then, if you are very lucky, you will be in a position to find other people who also possess that same sort of security, and build some sort of family or community as a team.

I believe that each of us carries a bit of inner brightness, something entirely unique and individual. A flame that's worth protecting. When we are able to recognize our own light, we become empowered to use it. When we learn to foster what's unique in the people around us, we become better able to build compassionate communities and make meaningful change.

Soul grows in communion. Word by word, story by story, for better or worse, we build our world. From true conversation - speaking and listening - communication deepens into compassion and creates community.

Bad libraries only build collections. Good libraries build services (and a collection is only one of many). Great libraries build communities.

Those who love their dream of a Christian community more than they love the Christian community itself become destroyers of that Christian community even though their personal intentions may be ever so honest, earnest and sacrificial. God hates this wishful dreaming because it makes the dreamer proud and pretentious. Those who dream of this idolized community demand that it be fulfilled by God, by others and by themselves. They enter the community of Christians with their demands set up by their own law, and judge one another and God accordingly. It is not we who build. Christ builds the church. Whoever is mindful to build the church is surely well on the way to destroying it, for he will build a temple to idols without wishing or knowing it. We must confess he builds. We must proclaim, he builds. We must pray to him, and he will build. We do not know his plan. We cannot see whether he is building or pulling down. It may be that the times which by human standards are the times of collapse are for him the great times of construction. It may be that the times which from a human point are great times for the church are times when it's pulled down. It is a great comfort which Jesus gives to his church. You confess, preach, bear witness to me, and I alone will build where it pleases me. Do not meddle in what is not your providence. Do what is given to you, and do it well, and you will have done enough.... Live together in the forgiveness of your sins. Forgive each other every day from the bottom of your hearts.

We seldom consider how much of our lives we must render in return for some object we barely want, seldom need, buy only because it was put before us...And this is understandable given the workings of our system where without a job we perish, where if we don't want a job and are happy to get by we are labeled irresponsible, non-contributing leeches on society. But if we hire a fleet of bulldozers, tear up half the countryside and build some monstrous factory, casino or mall, we are called entrepreneurs, job-creators, stalwarts of the community. Maybe we should all be shut away on some planet for the insane. Then again, maybe that is where we are.

The United States is the wealthiest nation in the history of the world, yet its inhabitants are strikingly unhappy. Accordingly, we present to the rest of mankind, on a planet rife with suffering and tragedy, the spectacle of a clown civilization. Sustained on a clown diet rich in sugar and fat, we have developed a clown physiognomy. We dress like clowns. We move about a landscape filled with cartoon buildings in clownmobiles, absorbed in clownish activities. We fill our idle hours enjoying the canned antics of professional clowns... Death, when we acknowledge it, is just another pratfall on the boob tube. Bang! You're dead!

Build a little community of those you love and who love you

Be transparent. Let's build a community that allows hard questions and honest conversations so we can stir up transformation in one another.

Some things cannot be fixed; they can only be carried. Grief like yours, love like yours, can only be carried. Survival in grief, even eventually building a new life alongside grief, comes with the willingness to bear witness, both to yourself and to the others who find themselves inside this life they didn’t see coming. Together, we create real hope for ourselves, and for one another. We need each other to survive. I wish this for you: to find the people you belong with, the ones who will see your pain, companion you, hold you close, even as the heavy lifting of grief is yours alone. As hard as they may seem to find at times, your community is out there. Look for them. Collect them. Knit them into a vast flotilla of light that can hold you.

In this statement, my Scipio, I build on your own admirable definition, that there can be no community, properly so called, unless it be regulated by a combination of rights. And by this definition it appears that a multitude of men may be just as tyrannical as a single despot and indeed this is the most odious of all tyrannies, since no monster can be more barbarous than the mob, which assumes the name and mask of the people.

He is among those beings of great scope who spread their leafy branches willingly over broad horizons. To be a man is, precisely, to be responsible. It is to know shame at the sight of poverty which is not of our making. It is to be proud of a victory won by our comrades. It is to feel, as we place our stone, that we are contributing to the building of the world.

People need history in order to know themselves, to build a sense of identity and pride, continuity, community, and hope for the future.

This is why remaining part of a group after achieving a goal is crucial to maintaining your habits. It’s friendship and community that embed a new identity and help behaviors last over the long run.

Here's to the bridge-builders, the hand-holders, the light-bringers, those extraordinary souls wrapped in ordinary lives who quietly weave threads of humanity into an inhumane world. They are the unsung heroes in a world at war with itself. They are the whisperers of hope that peace is possible. Look for them in this present darkness. Light your candle with their flame. And then go. Build bridges. Hold hands. Bring light to a dark and desperate world. Be the hero you are looking for. Peace is possible. It begins with us.

As you discover what strength you can draw from your community in this world from which it stands apart, look outward as well as inward. Build bridges instead of walls.

I know it doesn't feel this way all the time, but we get to choose what we care about and what we spend our resources on. We choose what - or ideally whom - to lust after. We choose what to watch, what to like, what to build, how to spend the breaths that we've been alive. And the fact that many of our choices are unconscious - get that handbag, get that Starbucks, look at that Snooki - does not in any way make us less responsible for those choices. I'm happiest when I feel like I'm part of a community that helps me choose more intelligently and with greater empathy. And I, for one, like the choices we made this weekend.

Building and sustaining community is a never-ending part of doing business.

If we want to, say, develop schools in disadvantaged communities that can successfully counteract the poisonous atmosphere of their surrounding neighborhoods, this tells us that we’re probably better off building lots of little schools than one or two big ones.

Vocabulary words are the building blocks of the internal learning structure. Vocabulary is also the tool to better define a problem, seek more accurate solutions, etc.

Nothing builds community like complaining.

Nor is it the spirit of those Christians - alas, they are many - whose ambition in life seems limited to building a nice middle-class Christian home, and making nice middle-class Christian friends, and bringing up their children in nice middle-class Christian ways, and who leave the sub-middle-class sections of the community, Christian and non-Christian, to get on by themselves. The Christmas spirit does not shine out in the Christian snob. For the Christmas spirit is the spirit of those who, like their Master, live their whole lives on the principle of making themselves poor - spending and being spent - to enrich their fellowmen, giving time, trouble, care and concern to do good to others - and not just their own friends - in whatever way there seems need.

Although some graduating classes will have a “handful of celebrities” who move on to the national stage, he pointed out that most would find themselves “building or strengthening your communities. Please love that destiny, if it turns out to be yours—for communities are all that’s substantial about the world.

How can we produce a sense of belonging to communities in struggle that is not evaporated by the onslaught of our everyday routines? How do we build movements capable of generating the power to compel governments and corporations to curtail their violence?

As parents we're meant to help each other out and build each other up.

I knew without blinking that I didn't have to choose between loving God and loving my brother - and he didn't have to choose between being gay and being adored by God.

John Frame’s ‘tri-perspectivalism’ helps me understand Willow. The Willow Creek style churches have a ‘kingly’ emphasis on leadership, strategic thinking, and wise administration. The danger there is that the mechanical obscures how organic and spontaneous church life can be. The Reformed churches have a ‘prophetic’ emphasis on preaching, teaching, and doctrine. The danger there is that we can have a naïve and unBiblical view that, if we just expound the Word faithfully, everything else in the church — leader development, community building, stewardship of resources, unified vision — will just happen by themselves. The emerging churches have a ‘priestly’ emphasis on community, liturgy and sacraments, service and justice. The danger there is to view ‘community’ as the magic bullet in the same way Reformed people view preaching.

Personality is composed of two fundamentally different types of traits: those of 'character;' and those of 'temperament.' Your character traits stem from your experiences. Your childhood games; your family's interests and values; how people in your community express love and hate; what relatives and friends regard as courteous or perilous; how those around you worship; what they sing; when they laugh; how they make a living and relax: innumerable cultural forces build your unique set of character traits. The balance of your personality is your temperament, all the biologically based tendencies that contribute to your consistent patterns of feeling, thinking and behaving. As Spanish philosopher, Jose Ortega y Gasset, put it, 'I am, plus my circumstances.' Temperament is the 'I am,' the foundation of who you are.

That my poetry has become something I'm proud of. The way the words say what I mean, how they twist and turn language, how they connect with people. How they build a community.

The correlation between ethnic background and crime, it turns out, is precisely zero. None, nothing, nada. Youth crime, the report stated, has its origins in the neighborhood where kids grow up. In poor communities, kids from Dutch backgrounds are every bit as likely to engage in criminal activity as those from ethnic minorities.

Now mainstream feminism has to step up, has to give itself to a place where it spends more time offering resources and less time demanding validation. Being an accomplice means that white feminism will devote its platform and resources to supporting those in marginalized communities doing feminist work.

Even with the very best of intentions, even with the ambition of making the world a better place, when we cast judgment upon people whose lifestyles, beliefs, or predilections we dislike, we add to the emotional filth of hostility and make the world feel a little less safe for the folks we’re genuinely trying to help.

We need radical honesty—learning to speak from our root systems about how we feel and what we want. Speak our needs and listen to others’ needs. To say, “I need to hear that you miss me.” “When you’re high all the time it’s hard for me to feel your presence.” “I lied.” “The way you talked to that man made me feel unseen.” “Your jealousy makes me feel like an object and not a partner.” The result of this kind of speech is that our lives begin to align with our longings, and our lives become a building block for authentic community and ultimately a society that is built around true need and real people, not fake news and bullshit norms.

I imagined that my own life was simple and sweet, and sometimes it was, but there were odd things going around town. There were rumors. There were stories. Everything was unmentionable but nothing was unimaginable. This mystical flirtation with the idea of “sin"–this sense that it was possible to go "too far”, and that many people were doing it–this was very much with us in Los Angeles in 1968 and 1969. A demented and seductive vortical tension was building in the community. The jitters were setting in. I recall a time when the dogs barked every night and the moon was always full.

Genocide, after all, is an exercise in community building...In 1994, Rwanda was regarded in much of the rest of the world as the exemplary instance of the chaos and anarchy associated with collapsed states. In fact, the genocide was the product of order, authoritarianism, decades of modern political theorizing and indoctrination, and one of the most meticulously admistered states in history.

Genocide, after all, is an exercise in community building. A vigorous totalitarian order requires that people be invested in the leaders' scheme, and while genocide may be the most perverse and ambitious means to this end, it is also the most comprehensive. In 1994, Rwanda was regarded in much of the rest of the world as the exemplary instance of the chaos and anarchy associated with collapsed states. In fact, the genocide was the product of order, authoritarianism, decades of modern political theorizing ans indoctrination, and one of the most meticulously administered states in history.

Human history can be viewed as a slowly dawning awareness that we are members of a larger group. Initially our loyalties were to ourselves and our immediate family, next, to bands of wandering hunter-gatherers, then to tribes, small settlements, city-states, nations. We have broadened the circle of those we love. We have now organized what are modestly described as super-powers, which include groups of people from divergent ethnic and cultural backgrounds working in some sense together — surely a humanizing and character building experience. If we are to survive, our loyalties must be broadened further, to include the whole human community, the entire planet Earth. Many of those who run the nations will find this idea unpleasant. They will fear the loss of power. We will hear much about treason and disloyalty. Rich nation-states will have to share their wealth with poor ones. But the choice, as H. G. Wells once said in a different context, is clearly the universe or nothing.

We essentially had to build a docking mechanism between the two capsules. We didn't have to share a lot of data, and we did that at the height of the Cold War, which was pretty symbolic." –Bill Gerstenmaier

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

No city, no town, no community of more than one thousand people or two hundred buildings to the square mile, shall be built or permitted to exist anywhere in the United States of America.

Books can make a difference in dispelling prejudice and building community: not with role models and recipes, not with noble messages about the human family, but with enthralling stories that make us imagine the lives of others. A good story lets you know people as individuals in all their particularity and conflict; and once you see someone as a person—flawed, complex, striving—you’ve reached beyond stereotype.

In the spiritual life, the opposite of fear is not courage, but trust. Branch out. Not only do our beliefs define us, but so does the community of like-minded people who share those beliefs. Christian traditions, denominations, and congregations provide a group identity. We are social animals, so we should not judge our spiritual groups, or those of others, as necessarily a problem. Only when our communities become the defining element of our spiritual lives, packs that protect those boundaries at all costs, do problems begin. That leads to isolation, “us versus them” thinking, and the illusion that “we” are basically right about the Bible and God and “they” aren’t—the kind of wall-building that Jesus and Paul criticized. So much can be learned from

The power of a free mind consists of trusting your own mind to ask the questions that need to be asked and your own capacity to figure out the strategies you need to get those questions answered. Over time, this requires building communities that make this kind of intellectual and political work possible.

With reciprocity all things do not need to be equal in order for acceptance and mutuality to thrive. If equality is evoked as the only standard by which it is deemed acceptable for people to meet across boundaries and create community, then there is little hope. Fortunately, mutuality is a more constructive and positive foundation for the building of ties that allow for differences in status, position, power, and privilege whether determined by race, class, sexuality, religion, or nationality.

The real act of, say, building a friendship or creating a community involves performing a series of small, concrete social actions well: disagreeing without poisoning the relationship; revealing vulnerability at the appropriate pace; being a good listener; knowing how to end a conversation gracefully; knowing how to ask for and offer forgiveness; knowing how to let someone down without breaking their heart; knowing how to sit with someone who is suffering; knowing how to host a gathering where everyone feels embraced; knowing how to see things from another’s point of view.

If ever there were a true “just as I am” church, if ever there were a community where everybody could bring all their baggage and brokenness with them without neat and tidy happy endings quite yet, if ever there was a group where everyone was loved and no one pretended — we could not make enough room inside the building.

Offering sanctuary is a revolutionary act; it expresses love, when others offer scorn or hate. It recognizes humanity, when others deny and seek to debase it. Sanctuary says 'we' rather than 'I'. It is belonging—the building block of community.

It is very difficult to earn trust. It takes years to build and it can be destroyed in an instant by one bad deed. Trust requires an enormous amount of integrity and you have to prove every time that you are worthy of it. I am very grateful to our society and community.

Perhaps your quest to be part of building something great will not fall in your business life. But find it somewhere. If not in corporate life, then perhaps in making your church great. If not there, then perhaps a nonprofit, or a community organization, or a class you teach. Get involved in something that you care so much about that you want to make it the greatest it can possibly be, not because of what you will get, but just because it can be done.

Genocide, after all, is an exercise in community building. A vigorous totalitarian order requires that the people be invested in the leader's scheme, and while genocide may be the most perverse and ambitious means to this end, it is also the most comprehensive. In 1994, Rwanda was regarded in much of the rest of the world as the exemplary instance of chaos and anarchy associated with collapsed states. In fact, the genocide was the product of order, authoritarianism, decades of modern political theorizing and indoctrination, and one of the most meticulously administered states in history. And strange as it may sound, the ideology–or what Rwandans call "the logic"–of genocide was promoted as a way not to create suffering but alleviate it. The specter of an absolute menace that requires absolute eradication binds leader and people in a hermetic utopian embrace, and the individual–always an annoyance to totality–ceases to exist.

A library is more than a brick and mortar building filled with delicious books. It is also a community of people who live to invest in our youth, who read for knowledge and fun, and who are ready to include anyone who walks through the door.

Third places are those needed spaces, neither home nor work, where we are known by our names and valued for being whatever we decide to be -- the clown, the intellectual, the quiet person. Being part of a family is a wonderful thing, and I'm all for team-building at work, but having a place where you don't have to be anything to anyone makes a pleasant breather.

One of the biggest, most damaging mistakes too many Christians so willingly make is assuming that God is as much of a judgmental jerk as we are. But what if we could make room for difference and space for disagreement in our spiritual communities? What if we could give permission for moral failure and freedom to not be certain, and the chance to gloriously fail without needing those things to become black marks against people or death-penalty offenses? What if we made space for people who are as screwed up as we are?

Responding to a moderator at the Sydney Writers Festival in 2008 (video), about the Spanish words in his book: When all of us are communicating and talking when we’re out in the world, we’ll be lucky if we can understand 20 percent of what people say to us. A whole range of clues, of words, of languages escape us. I mean we’re not perfect, we’re not gods. But on top of that people mis-speak, sometimes you mis-hear, sometimes you don’t have attention, sometimes people use words you don’t know. Sometimes people use languages you don’t know. On a daily basis, human beings are very comfortable with a large component of communication, which is incomprehensibility, incomprehension. We tend to be comfortable with it. But for an immigrant, it becomes very different. What most of us consider normative comprehension an immigrant fears that they’re not getting it because of their lack of mastery in the language. And what’s a normal component in communication, incomprehension, in some ways for an immigrant becomes a source of deep anxiety because you’re not sure if it’s just incomprehension or your own failures. My sense of writing a book where there is an enormous amount of language that perhaps everyone doesn’t have access to was less to communicate the experience of the immigrant than to communicate the experience that for an immigrant causes much discomfort but that is normative for people. which is that we tend to not understand, not grasp a large part of the language around us. What’s funny is, will Ramona accept incomprehension in our everyday lives and will greet that in a book with enormous fury. In other words what we’re comfortable with out in the outside world, we do not want to encounter in our books. So I’m constantly, people have come to me and asked me… is this, are you trying to lock out your non-Dominican reader, you know? And I’m like, no? I assume any gaps in a story and words people don’t understand, whether it’s the nerdish stuff, whether it’s the Elvish, whether it’s the character going on about Dungeons and Dragons, whether it’s the Dominican Spanish, whether it’s the sort of high level graduate language, I assume if people don’t get it that this is not an attempt for the writer to be aggressive. This is an attempt for the writer to encourage the reader to build community, to go out and ask somebody else. For me, words that you can’t understand in a book aren’t there to torture or remind people that they don’t know. I always felt they were to remind people that part of the experience of reading has always been collective. You learn to read with someone else. Yeah you may currently practice it in a solitary fashion, but reading is a collective enterprise. And what the unintelligible in a book does is to remind you how our whole, lives we’ve always needed someone else to help us with reading.

[L]iving simply isn't about becoming an ascetic; it's not about denying yourself pleasure and joy. It's not about austerity. Instead, it's about building a life steeped in the only precious gifts that can bring lasting happiness: time, freedom, and community. The focus is on life, not stuff.

Genocide, after all, is an exercise in community building. A vigorous totalitarian order requires that the people be invested in the leaders' scheme, and while genocide may be the most perverse and ambitious means to this end, it is also the most comprehensive. In 1994, Rwanda was regarded in much of the rest of the world as the exemplary instance of the chaos and anarchy associated with collapsed states. In fact, the genocide was the product of order, authoritarianism, decades of modern political theorizing and indoctrination, and one of the most meticulously administered states in history. And strange as it may sound, the ideology- or what Rwandans call "the logic"- -of genocide was promoted as a way not to create suffering but to alleviate it. The specter of an absolute menace that requires absolute eradication binds leader and people in a hermetic utopian embrace, and the individual-always an annoyance to totality -ceases to exist.

Nonjudgmental friends. We often become whomever we surround ourselves with. If your friends are full of gossip and vitriol, I promise you’ll start to develop the habit. When you’re looking for a community of women, look for the ones who want to build each other up instead of tear each other down.

Imagine a nonpatriarchal culture where counseling was available to all men to help them find the work that they are best suited to, that they can do with joy. Imagine work settings that offer timeouts where workers can take classes in relational recovery, where they might fellowship with other workers and build a community of solidarity that, at least if it could not change the arduous, depressing nature of labor itself, could make the workplace more bearable. Imagine a world where men who are unemployed for any reason could learn the way to self-actualization.

Religious moderation, insofar as it represents an attempt to hold on to what is still serviceable in orthodox religion, closes the door to more sophisticated approaches to spirituality, ethics, and the building of strong communities. Religious moderates seem to believe that what we need is not radical insight and innovation in these areas but a mere dilution of Iron Age philosophy.

The opposite of poverty isn't property. The opposite of both poverty and property is community. For in community we become rich: rich in friends, in neighbours, in colleagues, in comrades, in brothers and sisters. Together, as a community, we can help ourselves in most of our difficulties. For after all, there are enough people and enough ideas, capabilities and energies to be had. They are only lying fallow, or are stunted and suppressed. So let us discover our wealth; let us discover our solidarity; let us build up communities; let us take our lives into our own hands, and at long last out of the hands of the people who want to dominate and exploit us.

Housing projects are a great metaphor for the government's relationship to poor folks: these huge islands built mostly in the middle of nowhere, designed to warehouse lives. People are still people, though, so we turned the projects into real communities, poor or not. We played in fire hydrants and had cookouts and partied, music bouncing off concrete walls. But even when we could shake off the full weight of those imposing buildings and try to just live, the truth of our lives and struggle was still invisible to the larger country. The rest of the country was freed of any obligation to claim us. Which was fine, because we weren't really claiming them, either.

Looking out at that crowd, I imagined those who had not yet arrived, minority students who, in years to come, would make this multitude of faces, the view from where I now stood, a little more various. If they could have heard me, I would have confided in them: As you discover what strength you can draw from your community in this world from which it stands apart, look outward as well as inward. Build bridges instead of walls.

What I’m here to talk about is how our whole approach since day one has been like this: Kids are jumping out the windows of burning buildings, falling to their deaths. And we think the problem is that they’re jumping. This is what we’ve done: We’ve tried to find ways to get them to stop jumping. Convince them that burning alive is better than leaving when the shit gets too hot for them to take. We’ve boarded up windows and made better nets to catch them, found more convincing ways to tell them not to jump. They’re making the decision that it’s better to be dead and gone than to be alive in what we have here, this life, the one we made for them, the one they’ve inherited. And we’re either involved and have a hand in each one of their deaths, just like I did with my brother, or we’re absent, which is still involvement, just like silence is not just silence but is not speaking up. I’m in suicide prevention now. I’ve had fifteen relatives commit suicide over the course of my life, not counting my brother. I had one community I was working with recently in South Dakota tell me they were grieved out.

I spent the last Friday of summer vacation spreading hot, sticky tar across the roof of George Washington High. My companions were Dopey, Toothless, and Joe, the brain surgeons in charge of building maintenance. At least they were getting paid. I was working forty feet above the ground, breathing in sulfur fumes from Satan's vomitorium, for free. Character building, my father said. Mandatory community service, the judge said. Court-ordered restitution for the Foul Deed. He nailed me with the bill for the damage I had done, which meant I had to sell my car and bust my hump at a landscaping company all summer. Oh, and he gave me six months of meetings with a probation officer who thought I was a waste of human flesh. Still, it was better than jail. I pushed the mop back and forth, trying to coat the seams evenly. We didn't want any rain getting into the building and destroying the classrooms. Didn't want to hurt the school. No, sir, we sure didn't.

They proved that it was possible to produce beauty in life by surrounding life with beauty. They discovered that symmetrical bodies were built by souls continuously in the presence of symmetrical bodies; that noble thoughts were produced by minds surrounded by examples of mental nobility. Conversely, if a man were forced to look upon an ignoble or asymmetrical structure it would arouse within him a sense of ignobility which would provoke him to commit ignoble deeds. If an illproportioned building were erected in the midst of a city there would be ill-proportioned children born in that community; and men and women, gazing upon the asymmetrical structure, would live inharmonious lives. Thoughtful men of antiquity realized that their great philosophers were the natural products of the æsthetic ideals of architecture, music, and art established as the standards of the cultural systems of the time.

Although home still represents stability in an unstable world, we're beginning to see that home can be how we live, a situation that we create and recreate. Home is less attached to bricks and mortar and more about the lives we lead, the ways that we connect with each other, the communities we build. Home is a state of mind, something we make for ourselves wherever we can. Hygge is the home we make in the flux and flow of our lives.

...we are changed as technology offers us substitutes for connecting with each other face-to-face. We are offered robots and a whole world of machine-mediated relationships on networked devices. As we instant-message, e-mail, text, and Twitter, technology redraws the boundaries between intimacy and solitude. We talk of getting “rid” of our e-mails, as though these notes are so much excess baggage. Teenagers avoid making telephone calls, fearful that they “reveal too much.” They would rather text than talk. Adults, too, choose keyboards over the human voice. It is more efficient, they say. Things that happen in “real time” take too much time. Tethered to technology, we are shaken when that world “unplugged” does not signify, does not satisfy. After an evening of avatar-to avatar talk in a networked game, we feel, at one moment, in possession of a full social life and, in the next, curiously isolated, in tenuous complicity with strangers. We build a following on Facebook or MySpace and wonder to what degree our followers are friends. We recreate ourselves as online personae and give ourselves new bodies, homes, jobs, and romances. Yet, suddenly, in the half-light of virtual community, we may feel utterly alone. As we distribute ourselves, we may abandon ourselves. Sometimes people experience no sense of having communicated after hours of connection. And they report feelings of closeness when they are paying little attention. In all of this, there is a nagging question: Does virtual intimacy degrade our experience of the other kind and, indeed, of all encounters, of any kind?

I mention in the dedication that this book is partially in honor of booksellers and librarians everywhere. I can’t say enough about how much I’ve been impacted by the magic of bookstores and libraries. Books can change lives, but it is the people who love them, who dedicate their lives to them, who make the real difference. If books can’t find their way to the readers who need them, who will be touched by them, who will be transformed by them, they lose their power. So thank you for the bottom of my heart to anyone who works in a bookstore or a library—and especially to those of you who have been courageous and adventurous enough to become bookstore owners, which must be as perilous at times as it is rewarding. Books are more than just words on a page; they are bridges to building communities and to developing more compassionate, more aware citizens. Those of you who love books enough to want to share them are truly changing the world. (in acknowledgements)

Businesses are better positioned in cities that prioritize sustainability. For example, business leaders look at the architectural environment - whether or not the buildings in the city designed for efficiency and resiliency. Business leaders look at energy - whether or not solar and other renewable energy sources are designed into the city's systems. And business leaders look at a variety of other factors regarding sustainability when they're deciding where to establish or relocate a business. So cities that prioritize sustainable development are positioning themselves to be hubs of business success.

Across the centuries the moral systems from medival chivalry to Bruce Springsteen love anthems have worked the same basic way. They take immediate selfish interests and enmesh them within transcendent, spiritual meanings. Love becomes a holy cause, an act of self-sacrifice and selfless commitment. But texting and the utilitarian mind-set are naturally corrosive toward poetry and imagination. A coat of ironic detachment is required for anyone who hopes to withstand the brutal feedback of the marketplace. In today's world, the choice of a Prius can be a more sanctified act than the choice of an erotic partner. This does not mean that young people today are worse or shallower than young people in the past. It does mean they get less help. People once lived within a pattern of being, which educated the emotions, guided the temporary toward the permanent and linked everyday urges to higher things. The accumulated wisdom of the community steered couples as they tried to earn each other's commitment. Today there are fewer norms that guide that way. Today's technology seems to threaten the sort of recurring and stable reciprocity that is the building block of trust.

...when President Clinton, on the anniversary of his election, spoke in the church in Tennessee where Martin Luther King, Jr., had delivered his last sermon. Inspired by the place and the occasion, he made one of the most eloquent speeches of his presidency. What would King have said, he asked, had he lived to see this day? "He would say, I did not live and die to see the American family destroyed. I did not live and die to see thirteen-year-old boys get automatic weapons and gun down nine-year-olds just for the kick of it. I did not live and die to see young people destroy their lives with drugs and then build fortunes destroying the lives of others. This is not what I came here to do. I fought for freedom, he would say, but not for the freedom of people to kill each other with reckless abandon; not for the freedom of children to have children and the fathers of the children walk away from them and abandon them as if they don't amount to anything. I fought for people to have the right to work, but not have whole communities and people abandoned. This is not what I lived and died for." After describing what his administration was doing to curb drugs and violence, the President concluded that the government alone could not do the job. The problem was caused by "the breakdown of the family, the community and the disappearance of jobs," and unless we "reach deep inside to the values, the spirit, the soul and the truth of human nature, none of the other things we seek to do will ever take us where we need to go.

There is a word that comes to my mind when I think about our company and our people. That word is 'love.' I love Starbucks because everything we've tried to do is steeped in humanity. Respect and dignity. Passion and laughter. Compassion, community, and responsibility. Authenticity. These are Starbucks' touchstones, the source of our pride. Valuing personal connections at a time when so many people sit alone in front of screens; aspiring to build human relationships in an age when so many issues polarize so many; and acting ethically, even if it costs more, when corners are routinely cut--these are honorable pursuits, at the core of what we set out to be.

The continuous work of our life,” says Montaigne, “is to build death.” He quotes the Latin poets: Prima, quae vitam dedit, hora corpsit. And again: Nascentes morimur. Man knows and thinks this tragic ambivalence which the animal and the plant merely undergo. A new paradox is thereby introduced into his destiny. “Rational animal,” “thinking reed,” he escapes from his natural condition without, however, freeing himself from it. He is still a part of this world of which he is a consciousness. He asserts himself as a pure internality against which no external power can take hold, and he also experiences himself as a thing crushed by the dark weight of other things. At every moment he can grasp the non-temporal truth of his existence. But between the past which no longer is and the future which is not yet, this moment when he exists is nothing. This privilege, which he alone possesses, of being a sovereign and unique subject amidst a universe of objects, is what he shares with all his fellow-men. In turn an object for others, he is nothing more than an individual in the collectivity on which he depends.

To learn theory by experimenting and doing. To learn belonging by participating and self-rule. Permissiveness in all animal behavior and interpersonal expression. Emphasis on individual differences. Unblocking and training feeling by plastic arts, eurythmics and dramatics. Tolerance of races, classes, and cultures. Group therapy as a means of solidarity, in the staff meeting and community meeting. Taking youth seriously as an age in itself. Community of youth and adults, minimizing 'authority.' Educational use of the actual physical plant (buildings and farms) and the culture of the school community. Emphasis in the curriculum on real problems and wider society, its geography and history, with actual participation in the neighboring community (village or city). Trying for functional interrelation of activities.

What is the bedrock on which all of our diverse trans populations can build solidarity? The commitment to be the best fighters against each other's oppression. As our activist network grows into marches and rallies of hundreds of thousands, we will hammer out language that demonstrates the sum total of our movement as well as its component communities. Unity depends on respect for diversity, no matter what tools of language are ultimately used. This is a very early stage for trans peoples with such diverse histories and blends of cultures to form community. Perhaps we don't have to strive to be one community. In reality, there isn't one women's, or lesbian, gay, bi community. What is realistic is the goal to build a coalition between our many strong communities in order to form a movement capable of defending all our lives.

To build and maintain hope, we need three things: a sense of control, a belief in the value of something, and a community. 32 “Control” means we feel as though we’re in control of our own life, that we can affect our fate. “Values” means we find something important enough to work toward, something better, that’s worth striving for. And “community” means we are part of a group that values the same things we do and is working toward achieving those things. Without a community, we feel isolated, and our values cease to mean anything. Without values, nothing appears worth pursuing. And without control, we feel powerless to pursue anything. Lose any of the three, and you lose the other two. Lose any of the three, and you lose hope.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

I think one of the reasons that I feel empty after watching a lot of TV, and one of the things that makes TV seductive, is that it gives the illusion of relationships with people. It's a way to have people in the room talking and being entertaining, but it doesn't require anything of me. I mean, I can see them, they can't see me. And, and, they're there for me, and I can, I can receive from the TV, I can receive entertainment and stimulation. Without having to give anything back but the most tangential kind of attention. And that is very seductive. The problem is it's also very empty. Because one of the differences about having a real person there is that number one, I've gotta do some work. Like, he pays attention to me, I gotta pay attention to him. You know: I watch him, he watches me. The stress level goes up. But there's also, there's something nourishing about it, because I think like as creatures, we've all got to figure out how to be together in the same room. And so TV is like candy in that it's more pleasurable and easier than the real food. But it also doesn't have any of the nourishment of real food. And the thing, what the book is supposed to be about is, What has happened to us, that I'm now willing--and I do this too--that I'm willing to derive enormous amounts of my sense of community and awareness of other people, from television? But I'm not willing to undergo the stress and awkwardness and potential shit of dealing with real people. And that as the Internet grows, and as our ability to be linked up, like--I mean, you and I coulda done this through e-mail, and I never woulda had to meet you, and that woulda been easier for me. Right? Like, at a certain point, we're gonna have to build some machinery, inside our guts, to help us deal with this. Because the technology is just gonna get better and better and better and better. And it's gonna get easier and easier, and more and more convenient, and more and more pleasurable, to be alone with images on a screen, given to us by people who do not love us but want our money. Which is all right. In low doses, right? But if that's the basic main staple of your diet, you're gonna die. In a meaningful way, you're going to die.

The fundamental error of socialism is anthropological in nature. Socialism considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism. Socialism likewise maintains that the good of the individual can be realized without reference to his free choice, to the unique and exclusive responsibility which he exercises in the face of good or evil. Man is thus reduced to a series of social relationships, and the concept of the person as the autonomous subject of moral decision disappears, the very subject whose decisions build the social order. From this mistaken conception of the person there arise both a distortion of law, which defines the sphere of the exercise of freedom, and an opposition to private property. A person who is deprived of something he can call “his own,” and of the possibility of earning a living through his own initiative, comes to depend on the social machine and on those who control it. This makes it much more difficult for him to recognize his dignity as a person, and hinders progress towards the building up of an authentic human community.

Life is a series of problems to be analyzed and addressed. How do we fix our failing schools? How do we reduce violence? These problem-centered questions are usually the wrong ones to ask. They focus on deficits, not gifts. A problem conversation tends to focus on one moment in time—the moment when a student didn’t graduate from high school, the moment when a young person commits a crime, the moment when a person is homeless. But actual lives are lived cumulatively. It takes a whole series of shocks before a person becomes homeless—loss of a job, breakdown in family relationship, maybe car problems or some transportation issue. It takes a whole series of shocks before a kid drops out of school. If you abstract away from the cumulative nature of life and define the problem as one episode, you are abstracting away from how life is lived. All conversations are either humanizing or dehumanizing, and problem-centered conversations tend to be impersonal and dehumanizing. The better community-building conversations focus on possibilities, not problems. They are questions such as, What crossroads do we stand at right now? What can we build together? How can we improve our lives together? What talents do we have here that haven’t been fully expressed?

The moment I entered the bright, buzzing lobby of Men’s House I was overcome by a sense of alienation and hostility … The lobby was the meeting place for various groups still caught up in the illusions that had just been boomeranged out of my head: college boys working to return to school down South; older advocates of racial progress with utopian schemes for building black business empires; preachers ordained by no authority except their own, without church or congregation, without bread or wine, body or blood; the community “leaders” without followers; old men of sixty or more still caught up in post-Civil War dreams of freedom within segregation; the pathetic ones who possessed noting beyond their dreams of being gentlemen, who held small jobs or drew small pensions, and all pretending to be engaged in some vast, though obscure, enterprise, who affected the pseudo-courtly manners of certain southern congressmen and bowed and nodded as they passed like senile old roosters in a barnyard; they younger crowd for whom I now felt a contempt such as only a disillusioned dreamer feels for those still unaware that they dream—the business students from southern colleges, for whom business was a vague, abstract game with rules as obsolete as Noah’s Ark but who yet were drunk on finance.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

The work I do is not exactly respectable. But I want to explain how it works without any of the negatives associated with my infamous clients. I’ll show how I manipulated the media for a good cause. A friend of mine recently used some of my advice on trading up the chain for the benefit of the charity he runs. This friend needed to raise money to cover the costs of a community art project, and chose to do it through Kickstarter, the crowdsourced fund-raising platform. With just a few days’ work, he turned an obscure cause into a popular Internet meme and raised nearly ten thousand dollars to expand the charity internationally. Following my instructions, he made a YouTube video for the Kickstarter page showing off his charity’s work. Not a video of the charity’s best work, or even its most important work, but the work that exaggerated certain elements aimed at helping the video spread. (In this case, two or three examples in exotic locations that actually had the least amount of community benefit.) Next, he wrote a short article for a small local blog in Brooklyn and embedded the video. This site was chosen because its stories were often used or picked up by the New York section of the Huffington Post. As expected, the Huffington Post did bite, and ultimately featured the story as local news in both New York City and Los Angeles. Following my advice, he sent an e-mail from a fake address with these links to a reporter at CBS in Los Angeles, who then did a television piece on it—using mostly clips from my friend’s heavily edited video. In anticipation of all of this he’d been active on a channel of the social news site Reddit (where users vote on stories and topics they like) during the weeks leading up to his campaign launch in order to build up some connections on the site. When the CBS News piece came out and the video was up, he was ready to post it all on Reddit. It made the front page almost immediately. This score on Reddit (now bolstered by other press as well) put the story on the radar of what I call the major “cool stuff” blogs—sites like BoingBoing, Laughing Squid, FFFFOUND!, and others—since they get post ideas from Reddit. From this final burst of coverage, money began pouring in, as did volunteers, recognition, and new ideas. With no advertising budget, no publicist, and no experience, his little video did nearly a half million views, and funded his project for the next two years. It went from nothing to something. This may have all been for charity, but it still raises a critical question: What exactly happened? How was it so easy for him to manipulate the media, even for a good cause? He turned one exaggerated amateur video into a news story that was written about independently by dozens of outlets in dozens of markets and did millions of media impressions. It even registered nationally. He had created and then manipulated this attention entirely by himself.

I no longer believe that character formation is mostly an individual task, or is achieved on a person-by-person basis. I no longer believe that character building is like going to the gym: You do your exercises and you build up your honesty, courage, integrity, and grit. I now think good character is a by-product of giving yourself away. You love things that are worthy of love. You surrender to a community or cause, make promises to other people, build a thick jungle of loving attachments, lose yourself in the daily act of serving others as they lose themselves in the daily acts of serving you. Character is a good thing to have, and there’s a lot to be learned on the road to character. But there’s a better thing to have—moral joy. And that serenity arrives as you come closer to embodying perfect love. Furthermore, I no longer believe that the cultural and moral structures of our society are fine, and all we have to do is fix ourselves individually. Over the past few years, as a result of personal, national, and global events, I have become radicalized. I now think the rampant individualism of our current culture is a catastrophe. The emphasis on self—individual success, self-fulfillment, individual freedom, self-actualization—is a catastrophe. I now think that living a good life requires a much vaster transformation. It’s not enough to work on your own weaknesses. The whole cultural paradigm has to shift from the mindset of hyper-individualism to the relational mindset of the second mountain.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

Romantic literature often presents the individual as somebody caught in a struggle against the state and the market. Nothing could be further from the truth. The state and the market are the mother and father of the individual, and the individual can survive only thanks to them. The market provides us with work, insurance and a pension. If we want to study a profession, the government’s schools are there to teach us. If we want to open a business, the bank loans us money. If we want to build a house, a construction company builds it and the bank gives us a mortgage, in some cases subsidised or insured by the state. If violence flares up, the police protect us. If we are sick for a few days, our health insurance takes care of us. If we are debilitated for months, social security steps in. If we need around-the-clock assistance, we can go to the market and hire a nurse – usually some stranger from the other side of the world who takes care of us with the kind of devotion that we no longer expect from our own children. If we have the means, we can spend our golden years at a senior citizens’ home. The tax authorities treat us as individuals, and do not expect us to pay the neighbours’ taxes. The courts, too, see us as individuals, and never punish us for the crimes of our cousins. Not only adult men, but also women and children, are recognised as individuals. Throughout most of history, women were often seen as the property of family or community. Modern states, on the other hand, see women as individuals, enjoying economic and legal rights independently of their family and community. They may hold their own bank accounts, decide whom to marry, and even choose to divorce or live on their own. But the liberation of the individual comes at a cost. Many of us now bewail the loss of strong families and communities and feel alienated and threatened by the power the impersonal state and market wield over our lives. States and markets composed of alienated individuals can intervene in the lives of their members much more easily than states and markets composed of strong families and communities. When neighbours in a high-rise apartment building cannot even agree on how much to pay their janitor, how can we expect them to resist the state? The deal between states, markets and individuals is an uneasy one. The state and the market disagree about their mutual rights and obligations, and individuals complain that both demand too much and provide too little. In many cases individuals are exploited by markets, and states employ their armies, police forces and bureaucracies to persecute individuals instead of defending them. Yet it is amazing that this deal works at all – however imperfectly. For it breaches countless generations of human social arrangements. Millions of years of evolution have designed us to live and think as community members. Within a mere two centuries we have become alienated individuals. Nothing testifies better to the awesome power of culture.