Comparative Education Quotes

Whatever the cost of our libraries, the price is cheap compared to that of an ignorant nation.

I think the big mistake in schools is trying to teach children anything, and by using fear as the basic motivation. Fear of getting failing grades, fear of not staying with your class, etc. Interest can produce learning on a scale compared to fear as a nuclear explosion to a firecracker.

Dignity /ˈdignitē/ noun 1. The moment you realize that the person you cared for has nothing intellectually or spiritually to offer you, but a headache. 2. The moment you realize God had greater plans for you that don’t involve crying at night or sad Pinterest quotes. 3. The moment you stop comparing yourself to others because it undermines your worth, education and your parent’s wisdom. 4. The moment you live your dreams, not because of what it will prove or get you, but because that is all you want to do. People’s opinions don’t matter. 5. The moment you realize that no one is your enemy, except yourself. 6. The moment you realize that you can have everything you want in life. However, it takes timing, the right heart, the right actions, the right passion and a willingness to risk it all. If it is not yours, it is because you really didn’t want it, need it or God prevented it. 7. The moment you realize the ghost of your ancestors stood between you and the person you loved. They really don't want you mucking up the family line with someone that acts anything less than honorable. 8. The moment you realize that happiness was never about getting a person. They are only a helpmate towards achieving your life mission. 9. The moment you believe that love is not about losing or winning. It is just a few moments in time, followed by an eternity of situations to grow from. 10. The moment you realize that you were always the right person. Only ignorant people walk away from greatness.

Parents who discipline their child by discussing the consequences of their actions produce children who have better moral development , compared to children whose parents use authoritarian methods and punishment.

Well, Diotallevi and I are planning a reform in higher education. A School of Comparative Irrelevance, where useless or impossibe courses are given. The school's aim is to turn out scholars capable of endlessly increasing the number of unnecessary subjects.

Nevertheless, (Jefferson) believed that the habit of skepticism is an essential prerequisite for responsible citizenship. He argued that the cost of education is trivial compared to the cost of ignorance, of leaving government to the wolves. He taught that the country is safe only when the people rule.

We shall never learn to feel and respect our real calling and destiny, unless we have taught ourselves to consider every thing as moonshine, compared with the education of the heart.

I’d compare college tuition to paying for a personal trainer at an athletic club. We professors play the roles of trainers, giving people access to the equipment (books, labs, our expertise) and after that, it is our job to be demanding.

But when they began handing out doctorates for comparative folk dancing and advanced fly-fishing, I became too stink in’ proud to use the title. I won’t touch watered whiskey and I take no pride in watered-down degrees.

Public schools were not only created in the interests of industrialism—they were created in the image of industrialism. In many ways, they reflect the factory culture they were designed to support. This is especially true in high schools, where school systems base education on the principles of the assembly line and the efficient division of labor. Schools divide the curriculum into specialist segments: some teachers install math in the students, and others install history. They arrange the day into standard units of time, marked out by the ringing of bells, much like a factory announcing the beginning of the workday and the end of breaks. Students are educated in batches, according to age, as if the most important thing they have in common is their date of manufacture. They are given standardized tests at set points and compared with each other before being sent out onto the market. I realize this isn’t an exact analogy and that it ignores many of the subtleties of the system, but it is close enough.

You cannot change someone using fear, degradation, humiliation, or by comparing them to others. It can only be done through love, with love, for love.

Sin in the theater, I can observe now, is comparable to education in a university: it is there for those who wish to take advantage of it, but fewer do than you might suspect.

Note another element of Switzerland: it is perhaps the most successful country in history, yet it has traditionally had a very low level of university education compared to the rest of the rich nations. Its system, even in banking during my days, was based on apprenticeship models, nearly vocational rather than the theoretical ones. In other words, on techne (crafts and know how), not episteme (book knowledge, know what).

Many people keep deploring the low level of formal education in the United states (as defined by, say, math grades). Yet these fail to realize that the new comes from here and gets imitated elsewhere. And it is not thanks to universities, which obviously claim a lot more credit than their accomplishments warrant. Like Britain in the Industrial Revolution, America's asset is, simply, risk taking and the use of optionality, this remarkable ability to engage in rational forms fo trial and error, with no comparative shame in failing again, starting again, and repeating failure.

Sizing up succinctly his lack of formal education compared with his determination to learn from others, the author writes, "I went to college with every person I ever met.

The destruction of Black males for the purpose of white genetic survival is the reason behind the ever-increasing disparity between the \ number of Black females entering and graduating from high schools and institutions of higher education compared to the far lesser number of Black males.

While standardized tests can certainly be useful for scientifically investigating the mind and brain, and can greatly inform educational interventions, there’s no reason why educators or anyone else for that matter needs to compare the intelligence of one person to another based on a single dimension of human variation.

All that time and money for your fancy education, you’d think your vocabulary would’ve improved by now. English isn’t even my first language and I’m practically Shakespeare compared to you.

A woman with a good education was compared to a madman with a sword: she would be a danger to herself and to others.

There is no need for comparison. Be happy with yourself and find satisfaction in your work.

Simple people with less education, sophistication, social ties, and professional obligations seem in general to have somewhat less difficulty in facing this final crisis than people of affluence who lose a great deal more in terms of material luxuries, comfort, and number of interpersonal relationships. It appears that people who have gone through a life of suffering, hard work, and labor, who have raised their children and been gratified in their work, have shown greater ease in accepting death with peace and dignity compared to those who have been ambitiously controlling their environment, accumulating material goods, and a great number of social relationships but few meaningful interpersonal relationships which would have been available at the end of life.

It needs more than ever to be stressed that the best and truest educators are parents under God. The greatest school is the family. In learning, no act of teaching in any school or university compares to the routine task of mothers in teaching a babe who speaks no language the mother tongue in so short a time. No other task in education is equal to this. The moral training of the children, the discipline of good habits, is an inheritance from the parents to the children which surpasses all other. The family is the first and basic school of man.

I do not believe that my generation, my cousins who have been educated in the American way, all of whom are MDs or PhDs, have any comparable learning...I am not saying anything so trite as that life is fuller when people have myths to live by. I mean rather that a life based on the Book is closer to the truth, that it provides the material for deeper research in and access to the real nature of things. Without the great revelations, epics, and philosophies as part of our natural vision, there is nothing to see out there, and eventually little left inside. The Bible is not the only means to furnish a mind, but without a book of similar gravity, read with the gravity of the potential believer, it will remain unfurnished.

Michelangelo is often quoted as having said that inside every block of stone or marble dwells a beautiful statue; one need only remove the excess material to reveal the work of art within. If we were to apply this visionary concept to education, it would be pointless to compare one child to another. Instead, all the energy would be focused on chipping away at the stone, getting rid of whatever is in the way of each child’s developing skills, mastery, and self-expression.

Norway, Iceland, Australia, Canada, Sweden, Switzerland, Belgium, Japan, the Netherlands, Denmark, and the United Kingdom are among the least religious societies on [E]arth. According to the United Nations' Human Development Report (2005) they are also the healthiest, as indicated by life expectancy, adult literacy, per capita income, educational attainment, gender equality, homicide rate, and infant mortality. Insofar as there is a crime problem in Western Europe, it is largely the product of immigration. Seventy percent of the inmates of France's jails, for instance, are Muslim. The Muslims of Western Europe are generally not atheists. Conversely, the fifty nations now ranked lowest in terms of the United Nations' [H]uman [D]evelopment [I]ndex are unwaveringly religious. Other analyses paint the same picture: the United States is unique among wealthy democracies in its level of religious adherence; it is also uniquely beleaguered by high rates of homicide, abortion, teen pregnancy, sexually transmitted disease, and infant mortality. The same comparison holds true within the United States itself: Southern and Midwestern states, characterized by the highest levels of religious literalism, are especially plagued by the above indicators of societal dysfunction, while the comparatively secular states of the Northeast conform to European norms.

We'll have to see," Belbo said. He rummaged in his drawer and took out some sheets of paper. "Potio-section..." He looked at me, saw my bewilderment. "Potio-section, as everybody knows, of course, is the art of slicing soup. No, no," he said to Diotallevi. "It's not the department, it's a subject, like Mechanical Avunculogratulation or Pylocatabasis. They all under the same heading of Tetrapyloctomy." "What's tetra...?" I asked. "The art of splitting hairs four ways. This is the department of useless techniques. Mechanical Avunculogratulation, for example, is how to build machines for greeting uncles. We're not sure, though, if Pylocatabasis belongs, since it's the art of being saved by a hair. Somehow that doesn't seem completely useless." "All right, gentlemen," I said, "I give up. What are you two talking about?" "Well, Diotallevi and I are planning a reform in higher education. A School of Comparative Irrelevance, where useless or impossible courses are given. The school's main is to turn out scholars capable of endlessly increasing the number of unnecessary subjects.

It is far more difficult to observe correctly than most men imagine; to behold is not necessarily to observe, and the power of comparing and combining is only to be obtained by education. It is much to be regretted that habits of exact observation are not cultivated in our schools; to this deficiency may be traced much of the fallacious reasoning, the false philosophy which prevails.

INSUFFICIENT EDUCATION. This is a handicap that may be overcome with comparative ease. Experience has proven that the best-educated people are often those who are known as ‘self-made’ or self-educated. It takes more than a university degree to make one a person of education. Any person who is educated has learned to get whatever they want in life without violating the rights of others. Education consists not so much of knowledge, but of knowledge effectively and persistently applied. People are paid not merely for what they know, but more particularly for what they do with what they know.

If a man loves a girl who is in the first place young and inexperienced; who in the second place is educated with a background of caveman tradition, a middle-ground of poetry and romance, and a foreground of unspoken hope and interest all centering upon the one Event; and who has, furthermore, absolutely no other hope or interest worthy of the name - why, it is a comparatively easy manner to sweep her off her feet with a dashing attack.

The educated man ought to be able to do something better, something higher than merely to put money in his purse. Money-making can not compare with man-making.

I’ve said that education is a living process that can best be compared to agriculture. Gardeners know that they don’t make plants grow.

Mother Teresa's missionaries were able to embrace people—complete with all sorts of weaknesses, failures, foibles, strengths, and faiths—and work with them wholeheartedly. The sisters lived their entire lives in faith, but to me, it seemed that they needed to whisper barely a word about their theology because the integrity of their work said everything. After spending time in a place of such care and love, I came to understand that when we see self-righteousness it is often an expression of self-doubt and self-hatred. In a place where people are able to accept themselves, love themselves, and know that they are loved, there is no need to criticize or compare, cajole or convince. The sisters concentrated, instead, on loving their neighbors.

One of the keys to happiness, experts tell us, is autonomy in one’s life – the luxury of being able to decide your own destiny and achieve the fulfilment of self-realisation. It is no coincidence that the region that is consistently judged to have the highest levels of well-being and life quality, and the happiest, most fulfilled people, also has the greatest equality of educational opportunity and, according to a London School of Economics study comparing the incomes of fathers and sons over thirty years, among the very highest levels of social mobility in the world. The four main Nordic countries occupied the top four places on the list.

Jane Austen’s life may have seemed uneventful compared to her aunt’s or cousin’s or brothers’, or indeed, compared to just about anyone’s. Her genius began with the recognition that such lives as hers were very eventful indeed—that every life is eventful, if only you know how to look at it. She did not think that her existence was quiet or trivial or boring; she thought it was delightful and enthralling, and she wanted us to see that our own are, too.

Dear my strong girls, you will all go through that phase of life making a mistake of helping a toxic girl whose friendship with you turns into her self-interest. This kind of girls is a real burden towards the empowerment of other females as they can never get past their own insecurity and grow out of high-school-like drama. Despite how advanced we are in educating modern women, this type will still go through life living in identity crisis, endlessly looking for providers of any kind at the end of the day. They can never stand up for others or things that matter because they can't stand up for themselves. They care what everyone thinks only doing things to impress men, friends, strangers, everyone in society except themselves, while at the same time can't stand seeing other women with purpose get what those women want in life. But let me tell you, this is nothing new, let them compete and compare with you as much as they wish, be it your career, love or spirit. You know who you are and you will know who your true girls are by weeding out girls that break our girlie code of honor, but do me a favor by losing this type of people for good. Remind yourself to never waste time with a person who likes to betray others' trust, never. Disloyalty is a trait that can't be cured. Bless yourself that you see a person's true colors sooner than later. With love, your mama. XOXO

The family is the world's greatest welfare agency, and the most successful. What the federal government has done in welfare is small and trifling compared to what the families of America do daily, caring for their own, relieving family distresses, providing medical care and education for one another, and so on. No civil government could begin to finance what the families underwrite daily. The family's welfare program, for all its failures from time to time, is proportionately the world's most successful operation by an incomparable margin.

It is a mass language only in the same sense that its baseball slang is born of baseball players. That is, it is a language which is being molded by writers to do delicate things and yet be within the grasp of superficially educated people. It is not a natural growth, much as its proletarian writers would like to think so. But compared with it at its best, English has reached the Alexandrian stage of formalism and decay.

My view of the charity world is that compared with business, there is too much talk, way too many meetings and expert panels and blue-ribbon commissions, and not enough action. Or as an Australian friend of mine once opined: "Sometimes you just have to have a go and get on with it, mate!".

Paul was the only scholar among the apostles. He never displays his learning, considering it of no account as compared with the excellency of the knowledge of Christ, for whom he suffered the loss of all things, but he could not conceal it, and turned it to the best use after his conversion. Peter and John had natural genius, but no scholastic education; Paul had both, and thus became the founder of Christian theology and philosophy.

She was never tired of praising Italy at the expense of England. “. . . our poor English,” she exclaimed, “want educating into gladness. They want refining not in the fire but in the sunshine.” Here in Italy were freedom and life and the joy that the sun breeds. One never saw men fighting, or heard them swearing; one never saw the Italians drunk;—“the faces of those men” in Shoreditch came again before her eyes. She was always comparing Pisa with London and saying how much she preferred Pisa.

The only gain of civilisation for mankind is the greater capacity for variety of sensations--and absolutely nothing more. And through the development of this many-sidedness man may come to finding enjoyment in bloodshed. In fact, this has already happened to him. Have you noticed that it is the most civilised gentlemen who have been the subtlest slaughterers, to whom the Attilas and Stenka Razins could not hold a candle, and if they are not so conspicuous as the Attilas and Stenka Razins it is simply because they are so often met with, are so ordinary and have become so familiar to us. In any case civilisation has made mankind if not more bloodthirsty, at least more vilely, more loathsomely bloodthirsty. In old days he saw justice in bloodshed and with his conscience at peace exterminated those he thought proper. Now we do think bloodshed abominable and yet we engage in this abomination, and with more energy than ever. Which is worse? Decide that for yourselves. They say that Cleopatra (excuse an instance from Roman history) was fond of sticking gold pins into her slave-girls' breasts and derived gratification from their screams and writhings. You will say that that was in the comparatively barbarous times; that these are barbarous times too, because also, comparatively speaking, pins are stuck in even now; that though man has now learned to see more clearly than in barbarous ages, he is still far from having learnt to act as reason and science would dictate. But yet you are fully convinced that he will be sure to learn when he gets rid of certain old bad habits, and when common sense and science have completely re-educated human nature and turned it in a normal direction. You are confident that then man will cease from INTENTIONAL error and will, so to say, be compelled not to want to set his will against his normal interests. That is not all; then, you say, science itself will teach man (though to my mind it's a superfluous luxury) that he never has really had any caprice or will of his own, and that he himself is something of the nature of a piano-key or the stop of an organ, and that there are, besides, things called the laws of nature; so that everything he does is not done by his willing it, but is done of itself, by the laws of nature. Consequently we have only to discover these laws of nature, and man will no longer have to answer for his actions and life will become exceedingly easy for him. All human actions will then, of course, be tabulated according to these laws, mathematically, like tables of logarithms up to 108,000, and entered in an index; or, better still, there would be published certain edifying works of the nature of encyclopaedic lexicons, in which everything will be so clearly calculated and explained that there will be no more incidents or adventures in the world.

Progress is not one of those floating comparatives, so beloved of our friends in advertising, we need a context, a perspective. What are we better than? Who are we better than? Examine this statement: Most people are better off. Financially? socially? educationally? medically? spiritually? I dare not ask if you are happy? Are you happy?

Christian educators can work to alleviate the harsh, shame-based judgmentalism that marks so much moral teaching and replace it with teachings that give life, hope, and grace.     Christian educators can give their full, critical, and honest effort to comparing, measuring, and discerning which traditions and teachings are most life-giving.

If you spend time comparing yourself with someone else, the only thing you’re doing is setting yourself up for disappointment and failure. You won’t ever feel good enough. There are seven and half billion people in the world, so chances are that someone will always be “better” than you in some respect. But is that person you? Did she grow up in your family? Did she grow up at the same time you did, share your parents, your siblings, your childhood, your teachers, your friends, your advantages, your disadvantages, your education, your jobs, or . . . ? Of course she didn’t. When we frame things that way, the idea of comparing ourselves to other people seems ridiculous. I compare myself with only one person: me. Am I doing the best I can at my job? Am I being the best wife, the best mother, the best friend, the best human being? How can I keep learning and improving?

I didn’t come from a bad family. They were judgmental and had high expectations, but they weren’t physically abusive. They’d paid for my college education in full, and I grew up in a nice house with nice clothes and nice vacations. Compared to a majority of people, I lived an incredibly privileged life. But our lives were our own. There would always be people who were better and worse off than us. That didn’t make our feelings any less valid. We could acknowledge how good we had it in some respects while criticizing other parts.

the cost of education is trivial compared to the cost of ignorance,

apply not just to underprivileged citizens but to prosperous white college-educated Americans when compared with their socioeconomic equivalents abroad.

When the average black American has one-thirteenth the net worth and the average Hispanic American has one-tenth the net worth of the average white American,10 and when the poverty rate among Native Americans is over three times that of whites,11 it is a strong bet that neighborhoods of color are more likely to be poor neighborhoods with higher crime and that higher-priced neighborhoods with easier access to jobs and more funding for education that lead to less crime would be more likely to be populated by comparatively wealthier white people.

It’s an unfortunate fact that the United States remains astonishingly backward compared to almost all other advanced Western countries when it comes to education, because in America, what predicts how well a child will do in school is not a child’s aptitude or hard work, but the status of the child’s parents—which is to say, their own levels of education and wealth.

The value of Greek prose composition, he said, was not that it gave one any particular facility in the language that could not be gained as easily by other methods but that if done properly, off the top of one's head, it taught one to think in Greek. One's thought patterns become different, he said, when forced into the confines of a rigid and unfamiliar tongue. Certain common ideas become inexpressible; other, previously undreamt-of ones spring to life, finding miraculous new articulation. By necessity, I suppose, it is difficult for me to explain in English exactly what I mean. I can only say that an incendium is in its nature entirely different from the feu with which a Frenchman lights his cigarette, and both are very different from the stark, inhuman pur that the Greeks knew, the pur that roared from the towers of Ilion or leapt and screamed on that desolate, windy beach, from the funeral pyre of Patroklos. Pur: that one word contains for me the secret, the bright, terrible clarity of ancient Greek. How can I make you see it, this strange harsh light which pervades Homer's landscapes and illumines the dialogues of Plato, an alien light, inarticulable in our common tongue? Our shared language is a language of the intricate, the peculiar, the home of pumpkins and ragamuffins and bodkins and beer, the tongue of Ahab and Falstaff and Mrs. Gamp; and while I find it entirely suitable for reflections such as these, it fails me utterly when I attempt to describe in it what I love about Greek, that language innocent of all quirks and cranks; a language obsessed with action, and with the joy of seeing action multiply from action, action marching relentlessly ahead and with yet more actions filing in from either side to fall into neat step at the rear, in a long straight rank of cause and effect toward what will be inevitable, the only possible end. In a certain sense, this was why I felt so close to the other in the Greek class. They, too, knew this beautiful and harrowing landscape, centuries dead; they'd had the same experience of looking up from their books with fifth-century eyes and finding the world disconcertingly sluggish and alien, as if it were not their home. It was why I admired Julian, and Henry in particular. Their reason, their very eyes and ears were fixed irrevocably in the confines of those stern and ancient rhythms – the world, in fact, was not their home, at least the world as I knew it – and far from being occasional visitors to this land which I myself knew only as an admiring tourist, they were pretty much its permanent residents, as permanent as I suppose it was possible for them to be. Ancient Greek is a difficult language, a very difficult language indeed, and it is eminently possible to study it all one's life and never be able to speak a word; but it makes me smile, even today, to think of Henry's calculated, formal English, the English of a well-educated foreigner, as compared with the marvelous fluency and self-assurance of his Greek – quick, eloquent, remarkably witty. It was always a wonder to me when I happened to hear him and Julian conversing in Greek, arguing and joking, as I never once heard either of them do in English; many times, I've seen Henry pick up the telephone with an irritable, cautious 'Hello,' and may I never forget the harsh and irresistible delight of his 'Khairei!' when Julian happened to be at the other end.

Economists have calculated that if unions were as common today as they were in 1979, weekly wages for men not in a union would be 5 percent higher; for noncollege-educated men, 8 percent higher. If that bump sounds small, compare that to the fact that, since 1979, wages for the typical hourly worker have increased only 0.3 percent a year. Meanwhile, pay for the richest 1 percent has risen by 190 percent.

Compare two mothers—Mary and Jamie—who are very similar in terms of education and income, each with 3-year-old at dinner. Child: I want bread. Mary: (Handing over bread) Here. Child: Mmmm. Mary: You want more? Child:Yes. Mary: (Handing over bread) Here. Child: I want bread. Jamie: The bread is good, isn’t it? Do you want one piece or two? Child: One, please. Jamie: (Handing over bread) Did you like the bread on your sandwich at school today? Child: Yeah, it was good. Jamie: The bread I used for your school lunch was called pumpernickel. Pumpernickel is a black bread. Did you ever have black bread before?

An obstacle to the learning is to overlook the students mental level of learning by teachers. Good teachers have a power to make difference between the level of individuals rather than comparing with themselves.

Most of us grew up speaking a language that encourages us to label, compare, demand, and pronounce judgments rather than to be aware of what we are feeling and needing. I believe life-alienating communication is rooted in views of human nature that have exerted their influence for several centuries. These views stress humans’ innate evil and deficiency, and a need for education to control our inherently undesirable nature.

That 45 per cent figure really is something of a national educational disgrace. You’d have to travel right past Europe to the theocratic societies around the Middle East before you hit a comparable level of anti-scientific miseducation. It is bafflingly paradoxical that the United States is by far the world’s leading scientific nation while simultaneously housing the most scientifically illiterate populace outside the Third World.

Anne Marie's beauty and style belie a down-and-dirty education in the particulars of practical AI (artificial insemination). She has miked a boar of his prodigious ejaculate--over two hundred milliliters (a cup), as compared to a man's three milliliters--and she has done it with her hand. For, unlike stallions and bulls, boars don't cotton to artificial vaginas. (in part, because their penis, like their tail, is corkscrewed.) AI techs must squeeze the organ in their hand--hard and without letup--for the entire duration of the ejaculation: from five to fifteen minutes. "You should see the size of their hands," she says, of the men and women who regular ejaculate boars.

you weren’t that unhappy. “Contrast him with the Air Corps man of the same education and longevity,” Stouffer wrote. His chance of getting promoted to officer was greater than 50 percent. “If he had earned a [promotion], so had the majority of his fellows in the branch, and his achievement was less conspicuous than in the MP’s. If he had failed to earn a rating while the majority had succeeded, he had more reason to feel a sense of personal frustration, which could be expressed as criticism of the promotion system.” Stouffer’s point is that we form our impressions not globally, by placing ourselves in the broadest possible context, but locally—by comparing ourselves to people “in the same boat as ourselves.” Our sense of how deprived we are is relative. This is one of those observations that is both obvious and (upon exploration) deeply profound, and it explains all kinds of otherwise puzzling observations. Which do you

The universities are an absolute wreck right now, because for decades, any graduate student in the humanities who had independent thinking was driven out. There was no way to survive without memorizing all these stupid bromides with this referential bowing to these over-inflated figures like Lacan, Derrida, Foucault, and so on. Basically, it's been a tyranny in the humanities, because the professors who are now my age – who are the baby boomer professors, who made their careers on the back of Foucault and so on – are determined that that survive. So you have a kind of vampirism going on. So I've been getting letters for 25 years since Sexual Personae was released in 1990, from refugees from the graduate schools. It's been a terrible loss. One of my favorite letters was early on: a woman wrote to me, she was painting houses in St. Louis, she said that she had wanted a career as a literature professor and had gone into the graduate program in comparative literature at Berkeley. And finally, she was forced to drop out because, she said, every time she would express enthusiasm for a work they were studying in the seminar, everyone would look at her as if she had in some way created a terrible error of taste. I thought, 'Oh my God', see that's what's been going on – a pretentious style of superiority to the text. [When asked what can change this]: Rebellion! Rebellion by the grad students. This is what I'm trying to foment. We absolutely need someone to stand up and start criticizing authority figures. But no; this generation of young people have been trained throughout middle school and high school and college to be subservient to authority.

In comparison to my life in the inter-connected dreams, this life is lonely and phony and worthless; unfit for an intelligent and educated person. Where are the roses? Where is the lake? Where is the slim, smiling, attractive woman coiling and tugging the green garden hose? The person that I am now, compared with the person in the dream, has been baffled and defeated and only supposes he enjoys a full life. In the dreams, I see what a full life really consists of, and it is not what I really have.

Twenty-five hundred years ago it might have been said that man understood himself as well as any other part of his world. Today he is the thing he understands least. Physics and biology have come a long way, but there has been no comparable development of anything like a science of human behavior. Greek physics and biology are now of historical interest only (no modern physicist or biologist would turn to Aristotle for help), but the dialogues of Plato are still assigned to students and cited as if they threw light on human behavior. Aristotle could not have understood a page of modern physics or biology, but Socrates and his friends would have little trouble in following most current discussions of human affairs. And as to technology, we have made immense strides in controlling the physical and biological worlds, but our practices in government, education, and much of economics, though adapted to very different conditions, have not greatly improved. We can scarcely explain this by saying that the Greeks knew all there was to know about human behavior. Certainly they knew more than they knew about the physical world, but it was still not much. Moreover, their way of thinking about human behavior must have had some fatal flaw. Whereas Greek physics and biology, no matter how crude, led eventually to modern science, Greek theories of human behavior led nowhere. If they are with us today, it is not because they possessed some kind of eternal verity, but because they did not contain the seeds of anything better.

How should those of us of no great education challenge him at table when he compared the efficiency of lions and camels and arrived at the conclusion that the carnivorous lion was far less efficient than the camel in the desert, which ate plants and grass.

What is today’s date? Who is the President? How great a danger do you pose, on a scale of one to ten? What does “people who live in glass houses” mean? Every symphony is a suicide postponed, true or false? Should each individual snowflake be held accountable for the avalanche? Name five rivers. What do you see yourself doing in ten minutes? How about some lovely soft Thorazine music? If you could have half an hour with your father, what would you say to him? What should you do if I fall asleep? Are you still following in his mastodon footsteps? What is the moral of “Mary Had a Little Lamb”? What about his Everest shadow? Would you compare your education to a disease so rare no one else has ever had it, or the deliberate extermination of indigenous populations? Which is more puzzling, the existence of suffering or its frequent absence? Should an odd number be sacrificed to the gods of the sky, and an even to those of the underworld, or vice versa? Would you visit a country where nobody talks? What would you have done differently? Why are you here?

We say that the dangerous criminal is the educated criminal. We say that the most dangerous criminal now is the entirely lawless modern philosopher. Compared to him, burglars and bigamists are essentially moral men; my heart goes out to them. They accept the essential ideal of man; they merely seek it wrongly. Thieves respect property. They merely wish the property to become their property that they may more perfectly respect it. But philosophers dislike property as property; they wish to destroy the very idea of personal possession.

apply not just to underprivileged citizens but to prosperous white college-educated Americans when compared with their socioeconomic equivalents abroad. This is all a touch counterintuitive when you consider that America spends more on health care than any other nation—

For those who still believe structural inequality is a figment of feminists’ imagination, let’s recap some of the ways the financial odds are stacked against women. The gender pay gap sits stubbornly at around 18 per cent in Australia. (It gets wider the higher up the ladder you go, by the way). Female-dominated occupations are less well paid than male-dominated ones. Six out of ten Australians work in an industry dominated by one gender. Australia has one of the highest rates of part-time work in the world: 25 per cent of us work part time. Women make up 71.6 per cent of all part-time workers and 54.7 per cent of all casual employees. Australian women are among the best educated in the world but have relatively low comparable workplace participation and achievement rates. And just to add insult to injury, products marketed to women are more expensive than those marketed to men!

The second thing that can be said with regard to life expectancy is that it is not a good idea to be an American. Compared with your peers in the rest of the industrialized world, even being well-off doesn’t help you here. A randomly selected American aged forty-five to fifty-four is more than twice as likely to die, from any cause, as someone from the same age-group in Sweden. Just consider that. If you are a middle-aged American, your risk of dying before your time is more than double that of a person picked at random off the streets of Uppsala or Stockholm or Linköping. It is much the same when other nationalities are brought in for comparison. For every 400 middle-aged Americans who die each year, just 220 die in Australia, 230 in Britain, 290 in Germany, and 300 in France. These health deficits begin at birth and go right on through life. Children in the United States are 70 percent more likely to die in childhood than children in the rest of the wealthy world. Among rich countries, America is at or near the bottom for virtually every measure of medical well-being—for chronic disease, depression, drug abuse, homicide, teenage pregnancies, HIV prevalence. Even sufferers of cystic fibrosis live ten years longer on average in Canada than in the United States. What is perhaps most surprising is that all these poorer outcomes apply not just to underprivileged citizens but to prosperous white college-educated Americans when compared with their socioeconomic equivalents abroad.

Since language represents the physical conditions that have been subjected to the maximum transformation in the interests of social life—physical things which have lost their original quality in becoming social tools—it is appropriate that language should play a large part compared with other appliances.

I was amazed, shocked, and sickened by what I heard throughout the day, over and over, by many victims' stories. I can think of no one with whom I didn't recognize a common thread. These monsters, these evil priests, used the same words and methods on all of us. With each session, I would find something that sent a cold chill down my spine. It amazed and frightened me that the actual words used on me, to rape me, to rape me, were the same as the words used on so many others from all over the United States. You would think that all these priests either were educated in how to concur and rape us, or they met privately with each other to compare notes and develop their plan of attack on us. The pattern was so much the same, with the same words, that you would swear it was scripted and disbursed to these priests. Do they secretly have closed-door meetings on how to abuse us? A chilling thought. Neary's routine of saying the “Our Father” during the rape and making me say it with him, repeating the “thy will be done” over and over, the absolution given me after he “finished,” the threats of having God take my parents away, the lectures about offering my suffering up to God, etc., etc., etc. My experience was identical, word-for-word, to that of many others. The exact words during the abuse were not just close, but exactly the same, as if it were some kind of abuse ritual. Ritual abuse is not limited to the religious definition and can include compulsive, abusive behavior performed in an exact series of steps with little variation. How could these similarities occur without the priests taking the same “abuse seminar” together some place, somehow? Was it taught in the seminary? In some dark corner? It goes beyond coincidence—the similarities in deeds and verbiage that these predators use on us. It truly chilled me to the very marrow of my bones.

For example, my choice of career. You generously and patiently gave me complete freedom.  Though this followed the habits, or at least the values, of the Jewish middle class concerning their sons.  And here your misunder-standing of my character worked its effect, which – together with your father’s pride – blinded you to my real nature: to my weakness.  In your opinion, I was always studying as a child, and  later I was always writing.  Looking back that      is certainly not true.  I can say with very little exaggeration, I barely studied and I learnt nothing; to have retained something after so many years of education wasn’t remarkable for a man with a memory and some intelligence;  but given the vast expenditure of time and money, and my outwardly easy, unburdened life, what I achieved with regard to knowledge, especially sound knowledge, was nothing – certainly when compared to what others managed.  It is lamentable, but for me understandable.  I always had such a deep concern about the continued existence of my mind and spirit, that I was indifferent to everything else.  Jewish schoolboys have a reputation, for amongst them one finds the most improbable things; but my cold, barely disguised, permanent, childish, ridiculous, animal, self-satisfied indifference, and my cold and fantastical mind, are not things that I have ever met again – though admittedly they were just a defence against nervous destruction through fear and guilt.  And I was worried about myself in all manner of ways.  For example, I was worried about my health: I was worried about my hair falling out, my digestion, and my back – for it was stooped.  And my worries turned to fear and it all ended in true sickness.  But what was all that?  Not actual bodily sickness.  I was sick because I was a disinherited son, who needed constant reassurance about his own peculiar existence, who in the most profound sense never owned anything, and who was even insecure about the thing which was next to him: his own body. 

The actual consumers of knowledge are the children—who can’t pay, can’t vote, can’t sit on the committees. Their parents care for them, but don’t sit in the classes themselves; they can only hold politicians responsible according to surface images of “tough on education.” Politicians are too busy being re-elected to study all the data themselves; they have to rely on surface images of bureaucrats being busy and commissioning studies—it may not work to help any children, but it works to let politicians appear caring. Bureaucrats don’t expect to use textbooks themselves, so they don’t care if the textbooks are hideous to read, so long as the process by which they are purchased looks good on the surface. The textbook publishers have no motive to produce bad textbooks, but they know that the textbook purchasing committee will be comparing textbooks based on how many different subjects they cover, and that the fourth-grade purchasing committee isn’t coordinated with the third-grade purchasing committee, so they cram as many subjects into one textbook as possible. Teachers won’t get through a fourth of the textbook before the end of the year, and then the next year’s teacher will start over. Teachers might complain, but they aren’t the decision-makers, and ultimately, it’s not their future on the line, which puts sharp bounds on how much effort they’ll spend on unpaid altruism . . .

[One way] researchers sometimes evaluate people's judgments is to compare those judgments with those of more mature or experienced individuals. This method has its limitations too, because mature or experienced individuals are sometimes so set in their ways that they can't properly evaluate new or unique conditions or adopt new approaches to solving problems.

There is one kind of charity common enough among us, and which is certainly a good thing, though I do not think it the best thing we can have. It is that patchwork philanthropy which clothes the ragged, feeds the poor, and heals the sick and halts. I am far from decrying the noble spirit which seeks to help a poor or suffering fellow-being. But charities of the hospital and poor asylum kind are comparatively more common and fashionable among us Parsis. What advances a nation or community is not so much to prop up its weakest and most helpless members as to lift up the best and most gifted so as to make them of the greatest service to the country. I prefer this constructive philanthropy which seeks to educate and develop the faculties of the best of our young men.

Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.

I would be remiss if I did not acknowledge that there is higher crime in some cities where larger minority populations live. Yes, black men are more likely to commit a violent offense than white men. No, this is not “black-on-black” or “brown-on-brown” crime. Those terms are 100 percent racist. It’s crime. We don’t call crime that happens in white communities “white-on-white” crime, even though the majority of crimes against white people are perpetrated by other white people. Crime is a problem within communities. And communities with higher poverty, fewer jobs, and less infrastructure are going to have higher crime, regardless of race. When the average black American has one-thirteenth the net worth and the average Hispanic American has one-tenth the net worth of the average white American,10 and when the poverty rate among Native Americans is over three times that of whites,11 it is a strong bet that neighborhoods of color are more likely to be poor neighborhoods with higher crime and that higher-priced neighborhoods with easier access to jobs and more funding for education that lead to less crime would be more likely to be populated by comparatively wealthier white people.

High-quality and affordable childcare and eldercare • Paid family and medical leave for women and men • A right to request part-time or flexible work • Investment in early education comparable to our investment in elementary and secondary education • Comprehensive job protection for pregnant workers • Higher wages and training for paid caregivers • Community support structures to allow elders to live at home longer • Legal protections against discrimination for part-time workers and flexible workers • Better enforcement of existing laws against age discrimination • Financial and social support for single parents • Reform of elementary and secondary school schedules to meet the needs of a digital rather than an agricultural economy and to take advantage of what we now know about how children learn

The presence of the migrants “in such large numbers crushed and stagnated the progress of Negro life,” the economist Sadie Mossell wrote early in the migration to Philadelphia. Newly available census records suggest the opposite to be true. According to a growing body of research, the migrants were, it turns out, better educated than those they left behind in the South and, on the whole, had nearly as many years of schooling as those they encountered in the North. Compared to the northern blacks already there, the migrants were more likely to be married and remain married, more likely to raise their children in two-parent households, and more likely to be employed. The migrants, as a group, managed to earn higher incomes than northern-born blacks even though they were relegated to the lowest-paying positions. They were less likely to be on welfare than the blacks they encountered in the North, partly because they had come so far, had experienced such hard times, and were willing to work longer hours or second jobs in positions that few northern blacks, or hardly anyone else for that matter, wanted, as was the case with Ida Mae Gladney, George Swanson Starling, Robert Foster, and millions of others like them.

Because leftists are more likely to believe in the innate, inner quality of all people, they attribute the world's inequalities to outer, structural injustices. In particular, the left sees many power hierarchies as unmerited and exploitative. Leftist morality is rooted in the imperative to equalize, to various extents, discrepancies in power (especially through education). Compared with conservatives, leftists have a lower tolerance for inequality. In this leftist worldview, evil comes primarily from undeserved inequalities in strength or power: from capitalists who exploit workers, unscrupulous corporations that deceive consumers, colonialists who leach off third-world countries, soldiers and police who abuse civilians, men who mistreat women, humans who disrespect the animals and plants in their environment, and so on.

Knowledge determines to a great extent what we will pay attention to, perceive, learn, remember, and forget (Bransford, Brown, & Cocking, 2000; Sawyer, 2006). For example, compared to fourth-graders with little knowledge of soccer, fourth-graders who were soccer experts learned and remembered far more new soccer terms, even though the abilities of the two groups to learn and remember nonsoccer terms were the same.

FALSE EQUIVALENCY If you compare the Koch brothers to George Soros and you compare MSNBC to FOX News then why not compare the NAACP to the Ku Klux Klan, George Washington to King George, Abraham Lincoln to Jefferson Davis, Barack Obama to Vladimir Putin; If you compare the Democratic party to the Republican party then why not compare Citizens United with Brown versus Board of Education, Churchill to Mussolini, Martin Luther King to George Wallace; If you compare Liberals to Conservatives then why not compare Boxing to Cage Fighting, Mozart to Salieri, Edward Kennedy Ellington to Lawrence Welk, Three Card Monty to Inside Trading, John Birks Gillespie to Cab Callaway; If you are mentally slothful enough to engage in false equivalency, why not go all the way? Pretend that ignorance equates with knowledge, Science with Mythology and empathy with apathy?

Yes, Finland and the United States are different. But consider the fact that most American education is managed by the states. Finland’s population of 5.5 million is easily comparable to many an American state. In fact, more than half of America’s states—thirty of them—have populations smaller than Finland’s. Solely on the question of size, there’s no reason any number of states in the United States couldn’t implement a system just like Finland’s.

DOLMANCE — In this world there is nothing dangerous but pity and beneficence; goodness is never but a weakness of which the ingratitude and impertinence of the feeble always force honest folk to repent. Let a keen observer calculate all of pity's dangers, and let him compare them with those of a staunch, resolute severity, and he will see whether the former are not the greater. But we are straying, Eugénie; in the interests of your education, let's compress all that has just been said into this single word of advice: Never listen to your heart, my child; it is the most untrustworthy guide we have received from Nature; with greatest care close it up to misfortune's fallacious accents; far better for you to refuse a person whose wretchedness is genuine than to run the great risk of giving to a bandit, to an intriguer, or to a caballer: the one is of a very slight importance, the other may be of the highest disadvantage

The ego is continuously, zealously, in search of the world. Compelled to navigate among beacons emitting conflicting and fragmentary signals and exposed to internal pressures of its own, it seeks to extract as much information from its sensations and perceptions as it can. It works to ward off dangers and to repeat pleasures. It organizes, with impressive efficiency, the individual's capacities for response and his encounters with men and things. It reasons, calculates, remembers, compares, thus equipping men to grope their way toward the future. Its appraisals are never beyond suspicion; they are bound to be distorted by conflicts and compromised by traumas. Thus the outside world never really enters the mind unscathed; the impressions with which the individual must work are so many mental representations of the real thing. But the ego, obeying its appetite for experience, bravely continues to determine what is and more difficult, what can be.

would sometimes say, that if life were made what it might be, by good government and good education, it would be worth having: but he never spoke with anything like enthusiasm even of that possibility. He never varied in rating intellectual enjoyments above all others, even in value as pleasures, independently of their ulterior benefits. The pleasures of the benevolent affections he placed high in the scale; and used to say, that he had never known a happy old man, except those who were able to live over again in the pleasures of the young. For passionate emotions of all sorts, and for everything which has been said or written in exaltation of them, he professed the greatest contempt. He regarded them as a form of madness. “The intense” was with him a bye-word of scornful disapprobation. He regarded as an aberration of the moral standard of modern times, compared with that of the ancients, the great stress laid upon feeling. Feelings, as such, he considered to be no proper subjects of praise or blame. Right and

This is what I think of America -- nothing. This is what I think of American Jews -- nothing. Your democracy, your inclusivity, your exceptionalism -- nothing. Your chances for survival -- none at all. You, Ruben Blum, are out of history; you're over and finished; in only a generation or two the memory of who your people were will be dead, and America won't give your unrecognizable descendants anything real with which to replace the sense of peoplehood it took from them; the boredom of your wife--who's tearing her program up into little white paper pills she'd like to swallow like Percodan--isn't merely boredom with you or her work or with the insufficiency of options for educated women in this country; it's more like a sense of having not lived fully in a consequential time; and the craziness of your daughter isn't just the craziness of an adolescent abducted from the city to the country and put under too much pressure to achieve and succeed; it's more like a raging resentment that nothing she can find to do in her life holds any meaning for her and every challenge that's been thrust at her--from what college to choose to what career to have--is small, compared to the challenges that my boys, for example--whom she's been condemned to babysit--will one day have to deal with, such as how to make a new people in a new land forge a living history. Your life here is rich in possessions but poor in spirit, petty and forgettable, with your frigidaires and color TVs, in front of which you can munch your instant supper, laugh at a joke, and choke, realizing that you have traded your birthright away for a bowl of plastic lentils...

Certain opponents of Marxism dismiss it as an outworn economic dogma based upon 19th century prejudices. Marxism never was a dogma. There is no reason why its formulation in the 19th century should make it obsolete and wrong, any more than the discoveries of Gauss, Faraday and Darwin, which have passed into the body of science... The defense generally given is that the Gita and the Upanishads are Indian; that foreign ideas like Marxism are objectionable. This is generally argued in English the foreign language common to educated Indians; and by persons who live under a mode of production (the bourgeois system forcibly introduced by the foreigner into India.) The objection, therefore seems less to the foreign origin than to the ideas themselves which might endanger class privilege. Marxism is said to be based upon violence, upon the class-war in which the very best people do not believe nowadays. They might as well proclaim that meteorology encourages storms by predicting them. No Marxist work contains incitement to war and specious arguments for senseless killing remotely comparable to those in the divine Gita.

Yaw realised that it was not his scar that terrified her, but rather the problem of language, a marker of her education, her class, compared with his. She had been terrified that for the teacher of the white book, she would have to speak the white tongue. Now, released from English, Esther smiled more brightly than Yaw had seen anyone smile in ages. He could see the large, proud gap that stood in the doorway between her two front teeth, and he found himself training his gaze through that door as though he could see all the way down into her throat, her gut, the home of her very soul.

But when the law, by means of its necessary agent, force, imposes upon men a regulation of labor, a method or a subject of education, a religious faith or creed -- then the law is no longer negative; it acts positively upon people. It substitutes the will of the legislator for their own wills; the initiative of the legislator for their own initiatives. When this happens, the people no longer need to discuss, to compare, to plan ahead; the law does all this for them. Intelligence becomes a useless prop for the people; they cease to be men; they lose their personality, their liberty, their property.

Today, black families have an average net wealth of $11,000 compared to a white family’s average of $141,900. Pew data reveals that white families have thirteen times more wealth than black families.20 The wealth gap exists at every income and education level. On average, white families with college degrees have over $300,000 more wealth than black families with college degrees. A third of black families have no assets at all.21 Moreover, studies reveal that the gap is accelerating—over the last thirty years, the average wealth of white families has grown at three times the rate for average black families.22 This growing divide perpetuates injustices hard to capture behind the latest news of riots and protests.

Einstein loved Aarau. “Pupils were treated individually,” his sister recalled, “more emphasis was placed on independent thought than on punditry, and young people saw the teacher not as a figure of authority, but, alongside the student, a man of distinct personality.” It was the opposite of the German education that Einstein had hated. “When compared to six years’ schooling at a German authoritarian gymnasium,” Einstein later said, “it made me clearly realize how much superior an education based on free action and personal responsibility is to one relying on outward authority.”57 The visual understanding of concepts, as stressed by Pestalozzi and his followers in Aarau, became a significant aspect of Einstein’s genius. “Visual

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities.

1.The moment you realize that the person you cared for has nothing intellectually or spiritually to offer you, but a headache. 2. The moment you realize God had greater plans for you that don’t involve crying at night or sad Pinterest quotes. 3. The moment you stop comparing yourself to others because it undermines your worth, education and your parent’s wisdom. 4. The moment you live your dreams, not because of what it will prove or get you, but because that is all you want to do. People’s opinions don’t matter. 5. The moment you realize that no one is your enemy, except yourself. 6. The moment you realize that you can have everything you want in life. However, it takes timing, the right heart, the right actions, the right passion and a willingness to risk it all. If it is not yours, it is because you really didn’t want it, need it or God prevented it. 7. The moment you realize the ghost of your ancestors stood between you and the person you loved. They really don't want you mucking up the family line with someone that acts anything less than honorable. 8. The moment you realize that happiness was never about getting a person. They are only a helpmate towards achieving your life mission. 9. The moment you believe that love is not about losing or winning. It is just a few moments in time, followed by an eternity of situations to grow from. 10. The moment you realize that you were always the right person. Only ignorant people walk away from greatness.” ― Shannon L. Alder

Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still under-developed. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

The view that many well-established theoretical positions in psychology cannot be as widely generalized as their authors assume was given a boost by a carefully argued paper published in 2010. Joe Henrich and colleagues challenged the very foundations of the discipline in arguing that psychologists fail to account for the influence of culture or nurture on human behavior. From a large-scale survey they determined that the vast majority of research in psychology is carried out with citizens – especially college students – of Western, Educated, Industrialized, Rich, Democracies (WEIRD). They note that, where comparative data are available “people in [WEIRD] societies consistently occupy the extreme end of the … distribution [making them] one of the worst subpopulations one could study for generalizing about Homo sapiens” (Henrich et al. 2010: 63, 65, 79).

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

I found it again at last! Page 156 - 157 of *My Soul to Keep* by Melanie Wells. Dr. Dylan Foster is thinking to herself while searching through literature on snake lore, "Then there was all the mystical stuff. Once again, the dearth of comparative religion in my theology training nearly skunked me. Four years of sod-busing in seminary had taught me exactly nothing more than what I already knew--in grander proportions, of course, and to near-microscopic levels of minutia. In the end, I got out of there with a solid hermeneutical method, an encyclopedic understanding of dispensational theology, and the ability to conjugate verbs and deconstruct participles in Greek and Hebrew--all notable skills--but without even passable knowledge of anything outside one extremely narrow strip of theological territory." "When it was all said and done, I'd spent four years and trainload of money to get indoctrinated, not educated. Lousy planning, if you ask me.

The proper METHOD for studying poetry and good letters is the method of contemporary biologists, that is careful first-hand examination of the matter, and continual COMPARISON of one ‘slide’ or specimen with another. No man is equipped for modern thinking until he has understood the anecdote of Agassiz and the fish: A post-graduate student equipped with honours and diplomas went to Agassiz to receive the final and finishing touches. The great man offered him a small fish and told him to describe it. Post-Graduate Student: “That’s only a sun-fish” Agassiz: “I know that. Write a description of it.” After a few minutes the student returned with the description of the Ichthus Heliodiplodokus, or whatever term is used to conceal the common sunfish from vulgar knowledge, family of Heliichterinkus, etc., as found in textbooks of the subject. Agassiz again told the student to describe the fish. The student produced a four-page essay. Agassiz then told him to look at the fish. At the end of the three weeks the fish was in an advanced state of decomposition, but the student knew something about it. — ABC of Reading (1934; New Directions)

Let me return from history and draw my conclusion. What all this means to us at the present time is this: Our system has already passed its flowering. Some time ago it reached that summit of blessedness which the mysterious game of world history sometimes allows to things beautiful and desirable in themselves. We are on the downward slope. Our course may possible stretch out for a very long time, but in any case nothing finer, ore beautiful, and more desirable than what we have already had can henceforth be expected. The road leads downhill. Historically we are, I believe, ripe for dismantling. And there is no doubt that such will be our fate, not today or tomorrow, but the day after tomorrow. I do not draw this conclusion from any excessively moralistic estimate of our accomplishments and our abilities: I draw it far more from the movements which I see already on the way in the outside world. Critical times are approaching; the omens can be sensed everywhere; the world is once again about to shift its center of gravity. Displacements of power are in the offing. They will not take place without war and violence. From the Far East comes a threat not only to peace, but to life and liberty. Even if our country remains politically neutral, even if our whole nation unanimously abides by tradition (which is not the case) and attempts to remain faithful to Castalian ideals, that will be in vain. Some of our representatives in Parliament are already saying that Castalia is a rather expensive luxury for our country. The country may very soon be forced into a serious rearmament - armaments for defensive purposes only, of course - and great economies will be necessary. In spite of the government's benevolent disposition towards us, much of the economizing will strike us directly. We are proud that our Order and the cultural continuity it provides have cost the country as little as they have. In comparison with other ages, especially the early period of the Feuilletonistic Age with its lavishly endowed universities, its innumerable consultants and opulent institutes, this toll is really not large. It is infinitesimal compared with the sums consumed for war and armaments during the Century of Wars. But before too long this kind of armament may once again be the supreme necessity; the generals will again dominate Parliament; and if the people are confronted with the choice of sacrificing Castalia or exposing themselves to the danger of war and destruction, we know how they will choose. Undoubtedly a bellicose ideology will burgeon. The rash of propaganda will affect youth in particular. Then scholars and scholarship, Latin and mathematics, education and culture, will be considered worth their salt only to the extent that they can serve the ends of war.

According to Yale’s Cultural Cognition Project, for example, one’s “cultural worldview”—that would be political leanings or ideological outlook to the rest of us—explains “individuals’ beliefs about global warming more powerfully than any other individual characteristic.”16 More powerfully, that is, than age, ethnicity, education, or party affiliation. The Yale researchers explain that people with strong “egalitarian” and “communitarian” worldviews (marked by an inclination toward collective action and social justice, concern about inequality, and suspicion of corporate power) overwhelmingly accept the scientific consensus on climate change. Conversely, those with strong “hierarchical” and “individualistic” worldviews (marked by opposition to government assistance for the poor and minorities, strong support for industry, and a belief that we all pretty much get what we deserve) overwhelmingly reject the scientific consensus.17 The evidence is striking. Among the segment of the U.S. population that displays the strongest “hierarchical” views, only 11 percent rate climate change as a “high risk,” compared with 69 percent of the segment displaying the strongest “egalitarian” views.18 Yale law professor Dan Kahan, the lead author on this study, attributes the tight correlation between “worldview” and acceptance of climate science to “cultural cognition,” the process by which all of us—regardless of political leanings—filter new information in ways that will protect our “preferred vision of the good society.” If new information seems to confirm that vision, we welcome it and integrate it easily. If it poses a threat to our belief system, then our brain immediately gets to work producing intellectual antibodies designed to repel the unwelcome invasion.19 As Kahan explained in Nature, “People find it disconcerting to believe that behavior that they find noble is nevertheless detrimental to society, and behavior that they find base is beneficial to it. Because accepting such a claim could drive a wedge between them and their peers, they have a strong emotional predisposition to reject it.” In other words, it is always easier to deny reality than to allow our worldview to be shattered, a fact that was as true of die-hard Stalinists at the height of the purges as it is of libertarian climate change deniers today. Furthermore, leftists are equally capable of denying inconvenient scientific evidence. If conservatives are inherent system justifiers, and therefore bridle before facts that call the dominant economic system into question, then most leftists are inherent system questioners, and therefore prone to skepticism about facts that come from corporations and government. This can lapse into the kind of fact resistance we see among those who are convinced that multinational drug companies have covered up the link between childhood vaccines and autism. No matter what evidence is marshaled to disprove their theories, it doesn’t matter to these crusaders—it’s just the system covering up for itself.20 This kind of defensive reasoning helps explain the rise of emotional intensity that surrounds the climate issue today. As

Surely you’re not going to destroy another book, are you?” “I’ve decided my obsession with reading has gotten me absolutely nowhere, so . . . I’m tossing all the nonsense out of my life and intend to travel forth with less baggage.” “You love to read.” “And I’ll occasionally indulge that love, but enough is enough.” She held up her copy of Pride and Prejudice. “This, for all intent and purposes, is a fairy tale. I’m done with fairy tales for good, as well as anything by Shakespeare. I loathe his stories, don’t understand most of what he’s written, and I was only reading them because of any future children I hoped to have. But since I’m destined to remain a spinster forever . . . I’m chucking them into the fire.” “What do Shakespeare and any children you might have in the future have in common?” Millie sent him a look that clearly said she found him a little dense. “I wanted to be knowledgeable so that my children wouldn’t suffer any embarrassment because of my ignorance and lack of education.” Everett’s mouth dropped open before he had the presence of mind to snap it shut when she shot him a glare. Bracing himself in case she got it into her head to punch him as she’d done Mr. Victor, Everett stepped closer to her and pried the copy of Pride and Prejudice out of her hand. “Any child would be lucky to call you mother, Millie. You’re smart, well-read, curious about everything, and have a true love for children.” Staring at him for a long moment, Millie tilted her head. “I knew we should have summoned the physician to take a look at you after your last brawl.” “My wits are not addled, Millie. Quite honestly, my mind is clearer right now than it’s been in years.” He brought her hand up to his lips and kissed it, relieved when her eyes widened just a bit. “And I have to tell you something else.” “What?” she asked in a voice that sounded somewhat breathless. “I can’t allow you to burn any Jane Austen book—but especially not Pride and Prejudice.” “That’s what you have to say to me—that I can’t burn a silly book?” “I finished the story, Millie. I read Pride and Prejudice from cover to cover, and . . . I’m your Mr. Darcy and you’re my Lizzy.” “You . . . finished . . . the story?” “Indeed. And if you didn’t hear me the first time, I’m Mr. Darcy.” “I’m fairly certain Mr. Darcy would have had an English accent, but since Lizzy did enjoy reading, I suppose it’s not too much of a stretch to compare me with her, although. . . .” As Millie continued talking, really rapidly at that, Everett simply watched her, taking in every detail of her face. Her green eyes were sparkling and her cheeks were flushed a delicate shade of pink. Brown curls had begun to escape the pins someone had put in her hair, and a spray of flowers that had been tucked into that hair was hanging somewhat forlornly over her ear. Her lips were still moving incredibly fast, but the second his gaze settled on them, he couldn’t seem to look away. They were delightful lips, just the right shade of pink, and . . . Everett leaned forward and claimed those rapidly moving lips with his own. For

Hyphen This word comes from two Greek words together meaning ‘under one’, which gets nobody anywhere and merely prompts the reflection that argument by etymology only serves the purpose of intimidating ignorant antagonists. On, then. This is one more case in which matters have not improved since Fowler’s day, since he wrote in 1926: The chaos prevailing among writers or printers or both regarding the use of hyphens is discreditable to English education … The wrong use or wrong non-use of hyphens makes the words, if strictly interpreted, mean something different from what the writers intended. It is no adequate answer to such criticisms to say that actual misunderstanding is unlikely; to have to depend on one’s employer’s readiness to take the will for the deed is surely a humiliation that no decent craftsman should be willing to put up with. And so say all of us who may be reading this book. The references there to ‘printers’ needs updating to something like ‘editors’, meaning those who declare copy fit to print. Such people now often get it wrong by preserving in midcolumn a hyphen originally put at the end of a line to signal a word-break: inter-fere, say, is acceptable split between lines but not as part of a single line. This mistake is comparatively rare and seldom causes confusion; even so, time spent wondering whether an exactor may not be an ex-actor is time avoidably wasted. The hyphen is properly and necessarily used to join the halves of a two-word adjectival phrase, as in fair-haired children, last-ditch resistance, falling-down drunk, over-familiar reference. Breaches of this rule are rare and not troublesome. Hyphens are also required when a phrase of more than two words is used adjectivally, as in middle-of-the-road policy, too-good-to-be-true story, no-holds-barred contest. No hard-and-fast rule can be devised that lays down when a two-word phrase is to be hyphenated and when the two words are to be run into one, though there will be a rough consensus that, for example, book-plate and bookseller are each properly set out and that bookplate and book-seller might seem respectively new-fangled and fussy. A hyphen is not required when a normal adverb (i.e. one ending in -ly) plus an adjective or other modifier are used in an adjectival role, as in Jack’s equally detestable brother, a beautifully kept garden, her abnormally sensitive hearing. A hyphen is required, however, when the adverb lacks a final -ly, like well, ill, seldom, altogether or one of those words like tight and slow that double as adjectives. To avoid ambiguity here we must write a well-kept garden, an ill-considered objection, a tight-fisted policy. The commonest fault in the use of the hyphen, and the hardest to eradicate, is found when an adjectival phrase is used predicatively. So a gent may write of a hard-to-conquer mountain peak but not of a mountain peak that remains hard-to-conquer, an often-proposed solution but not of one that is often-proposed. For some reason this fault is especially common when numbers, including fractions, are concerned, and we read every other day of criminals being imprisoned for two-and-a-half years, a woman becoming a mother-of-three and even of some unfortunate being stabbed six-times. And the Tories have been in power for a decade-and-a-half. Finally, there seems no end to the list of common phrases that some berk will bung a superfluous hyphen into the middle of: artificial-leg, daily-help, false-teeth, taxi-firm, martial-law, rainy-day, airport-lounge, first-wicket, piano-concerto, lung-cancer, cavalry-regiment, overseas-service. I hope I need not add that of course one none the less writes of a false-teeth problem, a first-wicket stand, etc. The only guide is: omit the hyphen whenever possible, so avoid not only mechanically propelled vehicle users (a beauty from MEU) but also a man eating tiger. And no one is right and no-one is wrong.